John Calvin Commentary Amos 8:7

"Jehovah hath sworn by the excellency of Jacob, Surely I will never forget any of their works." — Amos 8:7 (ASV)

God, having made known the vices of the rich, now shows that He would be their judge and avenger. For if they were only reproved, they would not have cared much, like the usurer mentioned by Horace, who said, “The people may hiss me, but I congratulate myself.” So also these robbers were accustomed to do when they were satisfied: though all the people cried out against them, though God thundered from heaven, they laughed everything to scorn.

They were utterly lacking in all shame, and they had also become hardened. Insatiable cupidity had so blinded and demented them that they had cast aside every care for what was right and proper.

Since this was the case, God now declares that they could not escape punishment. So that this threat might more effectively penetrate their hearts, the Prophet uses an oath in the name of God: Jehovah, he says, has sworn by the excellency of Jacob.

An old interpreter has translated the words as, “He has sworn against the pride of Jacob,” but he did not sufficiently consider the Prophet's intention. For the Prophet is not speaking here of vice, but of that dignity which the Lord had bestowed upon the descendants of Abraham. We have seen this expression before: I abhor the excellency of Jacob. Some offer this translation: “I abhor the pride of Jacob,” as though God were speaking there of perverse arrogance.

But the Prophet, on the contrary, means that the Israelites were deceived, for they thought themselves safe and secure because they had been brought into great favor by a unique privilege. “This,” the Lord says, “will profit them nothing. I have until now been kind and bountiful to the children of Abraham, but I now abhor this whole dignity.” So also he now says in this place, Jehovah has sworn by the excellency of Jacob. They were proud of their dignity, which was nevertheless the free gift of God; therefore, God introduces a form of oath, the most fitting to rebuke their presumption.

Some at the same time offer this translation (or at least they give this explanation): “By myself I have sworn,” for God was the glory of Jacob. Others think that by this word, גאון, gaun, the sanctuary is designated, for this was the excellency of Jacob because God had chosen it as a dwelling place for Himself in the midst of His people. Therefore, He is also often said to dwell between the cherubim—not that He was enclosed in the sanctuary, but because the people perceived His presence, His favor, and His power there.

But I rather understand the term “excellency” in this place to mean the adoption by which God had separated that people for Himself from the rest of the world. Sworn then has Jehovah. How? By the excellency of Jacob. And thus He alludes severely to the people's ingratitude, as they did not acknowledge themselves to be in every respect bound to God. For they had been specially chosen, even though other nations excelled them in many things.

It was undoubtedly an invaluable favor for that humble people to have been chosen as God’s special possession and heritage. Therefore, the Prophet now rightly introduces God as being angry, and the form of the oath is suited to expose the people’s ingratitude: “What! Do you now rise up against Me and lift up your horns? By what right? Under what pretext? Who are you? I chose you, and you truly repay Me with this reward—that though you owe Me all things, you seek to defraud Me of My right. I therefore swear by the excellency of Jacob—I swear by the benefits which I bestowed on you—that I will not allow that which is justly precious in My sight to be disgracefully profaned. Whatever then I have until now bestowed on you, I will bring down on your own heads, and, as you deserve, you shall miserably perish.” This is the meaning.

We therefore see that the oath which the Prophet uses should be applied to the present case. He says, I shall never forget all your works, that is, none of your works shall go unpunished. For though conscience sometimes disturbs hypocrites, yet they think that many things may be concealed. If the hundredth part, or at most the tenth, must be accounted for, they think this is quite enough: “Why! God may perhaps observe this or that, but many faults will escape Him.” Since hypocrites, then, thus heedlessly deceive themselves, the Prophet says, “Nothing can ever be hidden from My sight. Indeed, as I now know all their works, I will show that all their sins are recorded in My books, in My memory, so that all things shall at last be brought to account.”