Amos 9:1

Amos 9:1. I saw Namely, in a vision or ecstasy; the Lord That is, the glory and majesty of the Lord, as Isaiah did, Isaiah 6:1, or a bright glorious light, indicating the presence of God; standing upon the altar Resting upon, or over the altar. The altar of burnt-offering seems to be meant here, and the glory of God resting upon it to have denoted that his justice demanded the lives of the sinners here spoken of to be cut off. “He stands upon the altar,” says Henry, “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, should not be purged with sacrifice nor offering for ever.” And he said To an angel, as Jerome explains it; or rather God here speaks to his people’s enemies, and gives them a commission to destroy them and their temple. Smite the lintel of the door This signified that the temple, which was then represented to the prophet, should be destroyed. Whether this was the temple at Beth-el, or that of Jerusalem, is not quite certain. The Chaldee understands the vision of the kingdom of Judah; if so, the temple at Jerusalem is undoubtedly intended. And even if the vision relates, as most suppose, to the kingdom of Israel, yet still the temple of Jerusalem may be here spoken of, and the scene be laid there, because Israel had forsaken this altar and temple and set up others in opposition to them; and here God, in his jealousy, appears prepared to take vengeance. Possibly, the vision might also be designed to intimate his future departure from Judah too. There Ezekiel 9:2, saw the slaughter-men stand. By the lintel of the door, the chapiter, knop, or ornament that was upon the lintel, is intended, namely, of the door of the gate of the temple, or possibly of the gate that led into the priests’ court. That the posts may shake The posts were the strength and beauty of the gate, and by these the princes, the door-posts as it were of the nation, are supposed to be represented, as the king is by the lintel of the door. And cut them, wound them deep in the head That is, the people who were represented in the vision as standing in the court of the temple. He says in the head, more fully to signify the destroying of the chief or heads of this sinful people. All of them Spare not one of them; let the destruction be general. And I will slay the last of them That is, their posterity and their families them, and all that remain of them, till it come to the last man. Observe, reader, there is no living for those of whom God hath said, I will slay them; no standing before his sword. He that fleeth of them shall not flee away That is, shall not escape. He that escapeth of them shall not be delivered That is, he that escapeth in battle, or escapes one or two, or even several judgments, shall, nevertheless, not escape finally; but shall fall in some other way, or be made captive. The greatest precaution, and the highest station in life, will not avail a man any thing when God is resolved to punish. This is intended for a warning to all that provoke the Lord to jealousy: let sinners read it and tremble. As there is no fighting it out with God, so there is no fleeing from him. His judgments, when they come with commission, as they will overpower the strongest, who think to withstand them, so they will overtake the swiftest, who think to outrun them.