Amos, I have no doubt, added this passage, to show that the superstitions, in which he knew the Israelites falsely trusted, would be so far from being of any help to them, that they would, on the contrary, lead them to ruin, because the people were by them provoking God's wrath the more against themselves. When the Israelites heard that God was offended with them, they looked on their sacrifices and other superstitions, as their shield and cover: for thus do hypocrites mock God. But we know that the sacrifices offered at Bethel were mere profanations; for the whole worship was spurious. God had indeed chosen to himself a place where he designed sacrifices to be offered. The Israelites built a temple without any command, nay, against the manifest prohibition of God. Since then they had thus violated and corrupted the whole worship of God, strange was their madness to dare to obtrude on God their superstitions, as though they could thus pacify his displeasure! The Prophet then rebukes now this stupidity and says, In the day when God shall visit the sins of Israel, he will inflict punishment on the altars of Bethel By the sins, which the Prophet mentions, he means plunder, unjust exactions, robbery, and similar crimes; for there prevailed then, as we have seen, among the people, an unbridled cruelty, avarice, and perfidiousness. Hence he says now, When God shall visit the sins of Israel; that is, when he shall punish avarice, pride, and cruelty; when he shall execute vengeance on pillages and robberies, he shall then visit also the altars of Bethel. The Israelites thought that God would be propitious to them while they sacrificed though they were wholly abandoned in their lives: they indeed thought that every uncleanness was purified by their expiations; and they thought that God was satisfied while they performed an external worship. Hence, when they offered sacrifices, they imagined that they thus made a compact with God, and presented such a compensation, that he dared not to punish their sins. Their own fancy greatly deceives them," says Amos. For, as we know, this was, at the same time, their principal sin, -- that they rashly dared to change the worship of God, that they dared to build a temple without his command; in short, that they had violated the whole law. God then will begin with superstitions in executing judgment for the sins of the people. We now then understand the Prophet's design in saying, that God would visit the altars of Bethel when inflicting punishment on the sins of Israel. But as it was difficult to produce conviction on this subject, the Prophet here invites attention, Hear ye, and testify, he says, in the house of Jacob. Having bidden them to hear, he introduces God as the speaker: for the Israelites, as we know they were wont to do, might have pretended that Amos had, without authority, threatened such a punishment. "Nothing is mine," he says. We then see the design of this address, when he says, Hear: he shows God to be the author of this prophecy, and that nothing was his own but the ministration. Hear ye, then, and testify in the house of Jacob By the word testify, he seals his prophecy that it might have more weight, that they might not think that it was a mere mockery, but might know that God was dealing seriously with them, Then testify ye in the house of Jacob. And for the same purpose are the titles which he ascribes to God, The Lord Jehovah, he says, the God of hosts He might have used only one word, "Thus saith Jehovah," as the prophets mostly do; but he ascribes dominion to him, and he also brings before them his power, -- for what end? To strike the Israelites with terror, that vain flatteries might no longer, as heretofore, take possession of them; but that they might understand, that so far were they from doing anything towards pacifying God's wrath by their superstitions, that they thereby the more provoked him.

Hear ye and testify ye in - (Rather unto or against ) the house of Israel; first "hear" yourselves, then "testify," that is, solemnly "protest," in the Name of God; and "bear witness unto" and "against" them, so that the solemn words may sink into them. It is of little avail to "testfy," unless we first "hear;" nor can man "bear witness" to what he doth not know; nor will words make an "impression," that is, leave a trace of themselves, be stamped in or on people's souls, unless the soul which utters them have first hearkened unto them.
Saith the Lord God of hosts - "So thundereth, as it were, the authority of the Holy Spirit, through the mouth of the shepherd. Foretelling and protesting the destruction of the altar of Bethel, he sets his God against the god whom Israel had chosen as theirs and worshiped there, "the Lord God of hosts," against "the similitude of a calf that eateth hay" Psalm 106:20. Not I, a shepherd, but so speaketh my God against your god."

Hear ye - This is an address to the prophet.

Hear ye, and testify in the house of Jacob,.... The prophets and priests, whose business it was to speak to the people from the Lord, and declare his will to them, and to admonish them of their sin and danger, are here called upon to hearken to what the Lord was about to say, and to testify and publish it to the people of Israel, the posterity of Jacob, though sadly degenerated:
saith the Lord God, the God of hosts; the eternal Jehovah, the Being of beings, the God of the whole earth, the God of the armies above and below; and, being so great, ought to be heard with the greatest attention and reverence in what follows.

testify in the house, &c.--that is, against the house of Jacob. God calls on the same persons as in Amos 3:9, namely, the heathen Philistines and the Egyptians to witness with their own eyes Samaria's corruptions above described, so that none may be able to deny the justice of Samaria's punishment [MAURER].
God of hosts--having all the powers of heaven and earth at His command, and therefore One calculated to strike terror into the hearts of the guilty whom He threatens.

This feature in the threat is brought out into peculiar prominence by a fresh introduction. Amos 3:13. "Hear ye, and testify it to the house of Jacob, is the utterance of the Lord, Jehovah, the God of hosts: Amos 3:14. That in the day when I visit the transgressions of the house of Israel upon it, I shall visit it upon the altars of Bethel; and the horns of the altar will be cut off, and fall to the ground. Amos 3:15. And I smite the winter-house over the summer-house, and the houses of ivory perish, and many houses vanish, is the saying of Jehovah." The words "Hear ye" cannot be addressed to the Israelites, fore they could not bear witness against the house of Israel, but must either refer to the prophets, as in Amos 3:9 ("publish ye"), or to the heathen, in which case they correspond to "assemble yourselves and behold" in Amos 3:9. The latter assumption is the only correct one, for the context does not assign a sufficient motive for an address to the prophets. On the other hand, as the heathen have been summoned to convince themselves by actual observation of the sins that prevail in Samaria, it is perfectly in keeping that they should now hear what is the punishment that God is about to inflict upon Israel in consequence, and that they should bear witness against Israel from what they have heard. העיד ב, to bear witness towards or against (not "in," as Baur supposes). The house of Jacob is the whole of Israel, of the twelve tribes, as in Amos 3:1; for Judah was also to learn a lesson from the destruction of Samaria. As the appeal to the heathen to bear witness against Israel indicates the greatness of the sins of the Israelites, so, on the other hand, does the accumulation of the names of God in Amos 3:13 serve to strengthen the declaration made by the Lord, who possesses as God of hosts the power to execute His threats. כּי introduces the substance of what is to be heard. The punishment of the sins of Israel is to extend even to the altars of Bethel, the seat of the idolatrous image-worship, the hearth and home of the religious and moral corruption of the ten tribes. The smiting off of the horns of the altar is the destruction of the altars themselves, the significance of which culminated in the horns (see at Exodus 27:2). The singular hammizbēăch (the altar) preceded by a plural is the singular of species (cf. Ges. 108, 1), and does not refer to any particular one - say, for example, to the principal altar. The destruction of the palaces and houses (Amos 3:15) takes place in the capital. In the reference to the winter-house and summer-house, we have to think primarily of the royal palace (cf. Jeremiah 36:22); at the same time, wealthy noblemen may also have had them. על, lit., over, so that the ruins of one house fall upon the top of another; then "together with," as in Genesis 32:12. בּתּי שׁן, ivory houses, houses the rooms of which are decorated by inlaid ivory. Ahab had a palace of this kind (1-Kings 22:39, compare Psalm 45:9). בּתּים רבּים, not the large houses, but many houses; for the description is rounded off with these words. Along with the palaces, many houses will also fall to the ground. The fulfilment took place when Samaria was taken by Shalmanezer (2-Kings 17:5-6).

Hear ye - Prophets. The God of hosts - Who is Lord of all, and hath all power in his hand.