Amo 9:1-2 | KingComments | STEP | In this chapter we see a kingdom disappearing and a kingdom coming. This fifth and final vision is by far the most terrible. The Lord stands beside the altar. That must be the altar in Jerusalem. This altar means atonement for those who believe. For those who disobey, judgment comes from the altar. What is the basis for the atonement now becomes the place from which the judgment comes. It shows the nothing sparing judgment. Here happens what has already been announced ( ). There is only talk here of “the Lord” ( Adonai ), the sovereign Ruler, and not of the LORD ( Yahweh ), His Name indicating the relationship with His people. God does not come here in judgment to any other people, but only to His own people. God speaks and His hand strikes. By “the capitals” are probably meant the pillars of the temple. The question is whether this is the temple of Jerusalem or that of Bethel. Most obvious is that it is the one of Bethel because Amos preaches there. This is not only the literal temple, but the entire religious system of the ten tribes realm. It is also not impossible that the words of Amos also apply to the religion of the two tribes. After all, Amos involves Judah more often and also further on in this chapter he talks about the restoration of the entire realm. Here it becomes clear that God demolishes the whole religion of man, which is seen in the smiting of the capitals, by which is meant not only the destruction of the temple building. The direct consequence of the smiting is that the whole temple building collapses, killing all the temple-goers who are present there. The people gathered at the temple will be buried under the collapsing temple. Also here the whole people are represented by these people who are directly involved.

‏ Amos 9:1-2

Introduction

In this chapter we see a kingdom disappearing and a kingdom coming.

The fifth vision

This fifth and final vision is by far the most terrible. The Lord stands beside the altar. That must be the altar in Jerusalem. This altar means atonement for those who believe. For those who disobey, judgment comes from the altar. What is the basis for the atonement now becomes the place from which the judgment comes. It shows the nothing sparing judgment.

Here happens what has already been announced (Amos 5:17 ; Amos 7:8 ; Amos 8:2). There is only talk here of “the Lord” (Adonai), the sovereign Ruler, and not of the LORD (Yahweh), His Name indicating the relationship with His people. God does not come here in judgment to any other people, but only to His own people. God speaks and His hand strikes.

By “the capitals” are probably meant the pillars of the temple. The question is whether this is the temple of Jerusalem or that of Bethel. Most obvious is that it is the one of Bethel because Amos preaches there. This is not only the literal temple, but the entire religious system of the ten tribes realm. It is also not impossible that the words of Amos also apply to the religion of the two tribes. After all, Amos involves Judah more often and also further on in this chapter he talks about the restoration of the entire realm.

Here it becomes clear that God demolishes the whole religion of man, which is seen in the smiting of the capitals, by which is meant not only the destruction of the temple building. The direct consequence of the smiting is that the whole temple building collapses, killing all the temple-goers who are present there. The people gathered at the temple will be buried under the collapsing temple. Also here the whole people are represented by these people who are directly involved.

In the Realm of the Dead and Heaven

Nowhere is a hiding place to escape the Divine wrath (Jer 51:53; Oba 1:4). It is reminiscent of Psalm 139, but there it is about the happiness a man finds in the knowledge that God sees him everywhere. There it is about understanding for the better, which a believer wants (Psa 139:1-4 ; 22-23). Here it is about the fear of having to appear before God.

The shelters that Amos calls – “Sheol” and “heaven” – are completely beyond the reach of man. It is impossible for him to get there on his own or with the help of someone else. That the prophet nevertheless calls these extreme spaces of the universe – which are opposite each other and lie outside the visible creation – he does, in a manner of speaking. If he could get there, God would know to find him there as well. Fleeing and becoming untraceable is impossible.