عاموس ٦:٨

The Lord God hath sworn by himself - בנפשו benaphsho, by his soul, his being, existence.

the excellency of Jacob-- (Psa 47:4). The sanctuary which was the great glory of the covenant-people [VATABLUS], (Eze 24:21). The priesthood, and kingdom, and dignity, conferred on them by God. These, saith God, are of no account in My eyes towards averting punishment [CALVIN]. hate his palaces--as being the storehouses of "robbery" (Amo 3:10, Amo 3:15). How sad a change from God's love of Zion's gates (Psa 87:2) and palaces (Psa 48:3, Psa 48:13), owing to the people's sin! the city--collectively: both Zion and Samaria (Amo 6:1). all that is therein--literally, "its fulness"; the multitude of men and of riches in it (compare Psa 24:1).

The Lord God hath sworn by himself,.... Because he could swear by no greater, Heb 6:13; which shows the importance and certainty of the thing sworn to, and is as follows: saith the Lord, the God of hosts, I abhor the excellency of Jacob; or, "the pride of Jacob" (c); of Israel, of the ten tribes, remarkable for their pride; hence called the crown of pride, Isa 28:3; it may include all that was glorious, valuable, and excellent among them, of which they were proud; their kingdom, riches, wealth, and strength, their fortified cities and towns: if Judah is comprehended in this, it may regard the temple, which was their excellency, and in which they gloried. So the Targum paraphrases it, "the house of the sanctuary of the house of Jacob;'' and in like manner Jarchi, Kimchi, and Ben Melech, interpret it; and hate his palaces; the palaces of the king and nobles, and great men, which should fall into the enemy's hand, and be plundered and destroyed; which is meant by the Lord's abhorrence and hatred of them, this being an evidence of it; therefore will I deliver up the city, with all that is therein; or, "with its fulness" (d); with all its inhabitants and riches; according to Jarchi, the city of Jerusalem is meant; though rather the city of Samaria, unless both are intended, city for cities; since the chief men both of Israel and Judah seem to be addressed, Amo 6:1. (c) "superbiam", V. L. Pagninus, Montanus; "fastium", Junius & Tremellius, Piscator, Drusius. (d) "et plenitudinem ejus", Mercerus, Piscator, Cocceius.

This threat is carried out still further in Amo 6:8-11. Amo 6:8. "The Lord Jehovah hath sworn by Himself, is the saying of Jehovah, the God of hosts: I abhor the pride of Jacob, and his palaces I hate; and give up the city, and the fulness thereof. Amo 6:9. And it will come to pass, if then men are left in a house, they shall die. Amo 6:10. And when his cousin lifts him up, and he that burieth him, to carry out the bones out of the house, and saith to the one in the hindermost corner of the house, Is there still any one with thee? and he says, Not one; then will he say, Hush; for the name of Jehovah is not to be invoked. Amo 6:11. For, behold, Jehovah commandeth, and men smite the great house to ruins, and the small house into shivers." In order to show the secure debauchees the terrible severity of the judgments of God, the Lord announces to His people with a solemn oath the rejection of the nation which is so confident in its own power (cf. Amo 6:13). The oath runs here as in Amo 4:2, with this exception, that instead of בּקדשׁו we have בּנפשׁו in the same sense; for the nephesh of Jehovah, His inmost being or self, is His holiness. מתאב, with the guttural softened, for מתעב. The participle describes the abhorrence as a continued lasting feeling, and not a merely passing emotion. גּאון יעקב, the loftiness or pride of Jacob, i.e., everything of which Jacob is proud, the true and imaginary greatness and pride of Israel, which included the palaces of the voluptuous great men, for which reason they are placed in parallelism with גאון יע. This glory of Israel Jehovah abhors, and He will destroy it by giving up the city (Samaria), and all that fills it (houses and men), to the enemies to be destroyed. גאון יע, to give up to the enemy, as in Deu 32:30 and Oba 1:14; not to su…

In the former part of the chapter we had these secure Israelites loading themselves with pleasures, as if they could never be made merry enough; here we have God loading them with punishments, as if they could never be made miserable enough. And observe, I. How strongly this burden is bound on, not to be shaken off by their presumption and security; for it is bound by the Lord the God of hosts, by his mighty, his almighty, hand, which none can resist; it is bound with an oath, which puts the sentence past revocation: The Lord God has sworn, and he will not repent, and, since he could swear by no greater, he has sworn by himself. How dreadful, how miserable, is the case of those whose ruin, whose eternal ruin, God himself has sworn, who can execute his purpose and cannot alter it! II. How heavily this burden lies! Let us see the particulars. 1. God will abhor and abandon them, and that implies misery enough, all misery: I abhor the excellency of Jacob, all that which they are proud of, and value themselves upon, and for which they call and count themselves the chief of nations. Their visible church-membership, and the privileges of that, their temple, altar, and priesthood, these were, more than any thing, the excellencies of Jacob; but, when these were profaned and polluted by sin, God abhorred them; he hated and despised them, Amo 5:21. Note, God abhors that form of godliness which hypocrites keep up, while they abhor the power of it. And if he abhors their temple, for the iniquity of that, no marvel that he hates their palaces, for the injustices and oppression he finds there. Note, that creature which we take such a complacency and put such a confidence in as to make it a rival with God is thereby made abominable to him. He hates the palaces of sinners, for the sake…

6:8 The most solemn oath the Lord could pronounce was by his own name (see also Gen 22:16; Jer 51:14; cp. Amos 4:2; Ps 110:4; Heb 6:13-14). • arrogance of Israel (literally pride of Jacob; see study note on Amos 8:7): Jacob can mean cheat (Gen 27:36), whereas Israel means he struggles with God (Gen 32:28). Amos uses Jacob to express the obstinate arrogance that so often characterized the people of Israel.