Амос 9:1

"I saw the Lord standing by the altar; and He said, Smite the top, that the thresholds may tremble, and smash them upon the head of all of them; and I will slay their remnant with the sword: a fugitive of them shall not flee; and an escaped one of them shall not escape." The correct and full interpretation not only of this verse, but of the whole chapter, depends upon the answer to be given to the question, what altar we are to understand by hammizbēăch. Ewald, Hitzig, Hofmann, and Baur follow Cyril in thinking of the temple at Bethel, because, as Hitzig says, this vision attaches itself in an explanatory manner to the close of Amo 8:14, and because, according to Hofmann, "if the word of the prophet in general was directed against the kingdom, the royal house and the sanctuary of the ten tribes, the article before hammizbēăch points to the altar of the sanctuary in the kingdom of Israel, to the altar at Bethel, against which he has already prophesied in a perfectly similar manner in Amo 3:14." But there is no ground whatever for the assertion that our vision contains simply an explanation of Amo 8:14. The connection with Amo 8:1-14 is altogether not so close, that the object of the prophecy in the one chapter must of necessity cover that of the other. And it is quite incorrect to say that the word of the prophet throughout is directed simply against the kingdom of the ten tribes, or that, although Amos does indeed reprove the sins of Judah as well as those of Israel, he proclaims destruction to the kingdom of Jeroboam alone. As early as Amo 2:5 he announces desolation to Judah by fire, and the burning of the palaces of Jerusalem; and in Amo 6:1, again, he gives utterance to a woe upon the self-secure in Zion, as well as upon the careless ones in Samaria. And lastly,…

We have here the justice of God passing sentence upon a provoking people; and observe, I. With what solemnity the sentence is passed. The prophet saw in vision the Lord standing upon the altar (Amo 9:1), the altar of burnt-offerings; for the Lord has a sacrifice, and multitudes must fall as victims to his justice. He is removed from the mercy-seat between the cherubim, and stands upon the altar, the judgment-seat, on which the fire of God used to fall, to devour the sacrifices. He stands upon the altar, to show that the ground of his controversy with this people was their profanation of his holy things; here he stands to avenge the quarrel of his altar, as also to signify that the sin of the house of Israel, like that of the house of Eli, shall not be purged with sacrifice nor offering for ever, Sa1 3:14. He stands on the altar, to prohibit sacrifice. Now the order given is, Smite the lintel of the door of the temple, the chapiter, smite it with such a blow that the posts may shake, and cut them, wound them in the head, all of them; break down the doors of God's house, or of the courts of his house, in token of this, that he is going out from it, and forsaking it, and then all judgments are breaking in upon it. Or it signifies the destruction of those in the first place that should be as the door-posts to the nation for its defence, so that, they being broken down, it becomes as a city without gates and bars. "Smite the king, who is as the lintel of the door, that the princes, who are as the posts, may shake; cut them in the head, cleave them down, all of them, as wood for the fire; and I will slay the last of them, the posterity of them, them and their families, or the least of them, them and all that are employed under them; or, I will slay them all, them and all that…

9:1 I saw . . . the Lord (see 7:1): God ceased to reveal how or why he would punish Israel; he was now poised to act. • beside the altar: Judgment must begin with the center of worship (cp. 1 Pet 4:17). This altar probably refers to the Bethel shrine, although it could refer to the Temple in Jerusalem.