What was the significance of the horns of the altar (Amos 3:14)?

There is a reference to horns on altars in Jer. 17:1, which is connected with this meaning of them; it is the solemn sentence of God upon Judah, when He is about to remove him from his inheritance. Accordingly Judah must no longer turn to the established witness of atonement on the horns, for now at last instead of blood there, his sin is graven upon them. So also in Amos 3:14, when God will "visit the transgressions of Israel upon him" . . . . "the horns of the altar shall be cut off and fall to the ground." No blood of atonement can be displayed, for the sinner is then to bear his own guilt.

But in 2 Sam. 22:3, and Ps. 18:2, David speaks of God as "my shield, and the horn of my salvation;" the term here may be used in the simple figurative sense of power, but if it be not a direct reference to the altar, it gives force to the use of the horn attached to the altar.

In Amos 2:11-12, he speaks of the Nazarites in conformity with the command in Numbers 6. In 3:14 he mentions "the horns of the altar," commanded to be made, Ex. 27:2. Amos threatens, "The horns of the altar shall be cut off and fall to the ground." But how is this a threat? what damage was likely to ensue because the ornaments of the altar were removed? To understand this it is necessary to remember, that, according to the Mosaic law, in order to effect an atonement for individuals or for the nation, it was necessary that the blood of the sacrifice should be put on the horns of the altar, as we find in Lev. 4:7, "The priest shall put some of the blood upon the horns of the altar of incense before the Lord, which is in the tabernacle of the congregation:" and again, in Ex. 30:10, "Aaron shall make an atonement upon the horns of it once a year, with the blood of the sin-offering of atonement. Once in the year shall he make atonement upon it throughout your generations." This one threat presupposes, that the people threatened were well acquainted with these ordinances, and valued them so highly as to think deprivation a punishment.

Horns in Scripture symbolize strength: "My horn shalt Thou exalt like the horn of a unicorn" (Ps. 92:10). They were the badge or symbol of power: "My horn is exalted in the Lord" (1 Sam. 2:1). It was also a symbol of Messiah's kingdom: "I will make the horn of David to bud" (Ps. 132:17). The horns of the altar suggest that here were focused and intensified the thoughts set forth in the altar; here they were brought to a point. This would explain why the blood of the sin-offering for one of the common people was put upon these horns (Lev. 4:30). It also gives significance to the guilty one coming here for refuge and laying hold upon them. Adonijah sought safety there and found it (1 Kings 1:50). Joab at the same asylum met with the just recompense of his sins (1 Kings 2:28-34), for "if a man come presumptuously upon his neighbor to slay him with guile; thou shalt take him from Mine altar that he may die" (Ex. 21:14). It would almost seem that the following language suggested this taking hold of the horns of the altar: "Let him take hold of My strength, that he may make peace with Me, and he shall make peace with Me" (Isa. 27:5). See also Isa. 25:4.

But the very place where divine mercy was displayed for those who in repentance sought the Lord, was the witness of their abiding sin in the departure from Him: Judah's sin was written upon the horns of their altars to false gods (Jer. 1-7:1). They might put the blood of sacrifice to idols upon the horns of their altars; they would but witness against them, and would themselves be cut off, as showing there was no strength for mercy in the idol, or his altar (Amos 3:14).*

Amos 3. After having specified each one of the nations that were found on the territory promised to Abraham, God addresses Judah and Israel together — the whole family whom He had brought up from Egypt. These only had Jehovah known of all the families of the earth; therefore would He punish them for their iniquities: a solemn but very simple principle. If we are in the place of testimony — of testimony to God — it is needful that this testimony should be in accordance with the heart and the principles of God — that it should not falsify His character — that our walk should agree with our position. And the more immediate this testimony is, the more jealous will God be with respect to His glory and our faithfulness. Judgment begins at His house. If there was evil in the city, it was that Jehovah had interfered in judgment.* Two cannot walk together except they are agreed. Two important declarations are attached to this principle. On the one hand, if God intervene and make His great and terrible voice to be heard, there is a cause: on the other hand, God would not act without warning His people. He would do nothing without revealing it to His servants the prophets. But the lion had roared: should they not tremble? Jehovah had spoken; the prophet could not be silent. This was the condition of Israel. It is this latter kingdom that, for the moment, the Spirit of God particularly addresses. There should be left but a few little fragments of them, even like the morsels of a lamb that might be taken out of the lion's mouth after he had devoured it. Finally, in speaking here of Israel, Jehovah specifies their idolatrous altars, and declares that all the glory of the people shall perish. We may again remark, here, the way in which the kingdom of Israel is taken for the whole people, although Judah is spoken of and judged in its turn (see v. 9, 12-14).

This paragraph begins with a striking call. The speaker is the Lord and He addresses the prophets and commands them to cry in the palaces of Ashdod (Philistia) and in Egypt so that they may see and know the wicked acts of Samaria, and thus bear witness against Israel. Thus the Lord exposed them to their enemies. Then the coming adversary is announced who would encircle the land and humiliate the proud nation, so that her palaces would be spoiled. Then the herdman speaks in a parable familiar to him from his life as a shepherd. When the beast of prey devours a sheep the shepherd must bring proof of it, so he is anxious to recover a part of the slain animal and tries to snatch away from the devouring lion either the legs of the sheep, or even a small piece of the ear, so as to show the rest was eaten by the lion. Such would be the case with the people in their luxurious living, and only a small remnant is to escape the coming slaughter by the lion, the Gentile world power. The transgressions of Israel will be visited; the idol altars of Bethel will be overthrown in that visitation and all their prosperity and luxury would then end and instead of living in winter and summer houses, they would become homeless.

The horns of the altar may also be considered. There were four — one on each corner. (v. 2.) In certain cases the blood of the sacrifice was sprinkled upon these, as, for example, in the sin-offering for the ruler or for one of the common people. (Lev. 4:25, 30, etc.) The horn is a symbol of strength. When therefore the blood was sprinkled upon the horns, the whole strength of the altar (and it was displayed in all its completeness) which had been against, is now exercised on behalf of the sinner. The horns of the altar became thus a place of refuge, an inviolable sanctuary, for all who were rightfully under their protection on the ground of the sprinkled blood. Joab sought this protection when he fled from Solomon (1 Kings 2:28); but inasmuch as he had no claim upon it, for he was a murderer, he was slain. This is like the sinner who, in his extremity, would fain claim the benefits of the death of Christ to escape the judgment, though he is still alienated in heart from Him. But wherever there is trust in the value of the sacrifice which has been offered to God upon the altar, there is no power in earth or hell that can touch the soul that rests under its shelter and protection.

On the altar, the projections placed at its corners, on which the blood of the sacrifices was placed, and to which culprits clung for protection. Ex. 38:2; Lev. 4:7; 1 Kings 1:50.

was to be made of shittim wood overlaid with brass, whence its name; it was to be 3 cubits high and 5 cubits on each side.* Ex. 27:1-8. In the temple built by Solomon this altar was made of brass, and was 10 cubits high and 20 cubits in length and breadth (same size as the holiest of all). 2 Chr. 4:1. See Ezek. 43:13-17 for the altar in the future temple. The brazen altar was also called "the altar of burnt offering:" on it a fire was constantly burning, Lev. 6:9, and on it the offerings were consumed, that is, on the 'grate' that was placed in its midst. It had horns at each of its corners, on which the blood of the sin offering was placed. Thither men fled for refuge and caught hold of the horns for safety. 1 Kings 1:50-51: cf. Ex. 21:14. The position of the brazen altar arrested the offerer as he entered the court, and pointed out that the only way of access to the Lord was by a sacrifice. Death must take place ere fallen man could enter the dwelling place of God.

The four horns of the altar were to be “of one piece with it,” also overlaid with copper. The four horns, pointing outward, tell us that the value of the sacrifice of Christ is for all the world. By these the sacrifice was bound with cords on the altar. We read too of Adonijah, who for fear of judgment, went and caught hold of the horns of the altar (1 Kings 2:50) and was spared at the time. Later Joab attempted the same thing, but having proved himself treacherous, was killed (1 Kings 2:13-28). For it was not faith that moved him, but fear.

The priest is then to take of the blood thereof, with his finger, and put it on the horns of the altar. Just as that finger inscribed the commandments, now when one has offended against those commandments, the blood sprinkled finger is the answer to the claims of God. Again the altar is mentioned as "the altar of the burnt offering", God would always maintain the height of the calling and the grandeur of the work of Christ in calling it this, even though many sin offerings were offered there also. Thus blood of the sin offering is put upon the horns of the altar of burnt offerings. The horns speak of the strength of that altar, the strength of the claims of God, and the blood put upon the horns of the altar would assure us that the claims of God had been adequately met, that God's righteousness had been adequately maintained in such a way that God can holily and righteously pronounce this forgiveness. "Put upon the horns of the altar of burnt offering" speaks therefore of the adequate answer in meeting the claims of God by the precious blood of the Lord Jesus Christ.