Commentary on Joel Amos Obadiah Jonah Micah and Nahum John Calvin
MINOR PROPHETS
one to another the possessions of this world: he who seems to provide riches after his death for his heirs for ever, passes his whole life, as we see, without enjoying his own property; for he is hungry in the midst of the greatest abundance, and even famishes himself. This is very frequently the case. And then when his abundance comes to his heirs, it falls into the hands of prodigals, who soon dissipate the whole.
And sometimes the Lord allows not that such vast wealth should have heirs, and it is scattered here and there, and the very name is extinguished, though the name to such haughty and wealthy men is a great object, as they commonly wish it to be eminent in the world for some hundred ages after their death.
This passage of the Prophet ought therefore to be especially noticed. He tells us that unjust gains were laid up by these robbers and wicked plunderers, in order to amass great riches; but he adds, ``The Lord will spoil them, and will not suffer them to enjoy their abundance, however anxiously they had collected it from all quarters.''
Let us now proceed ---
Amos 5:12
12. For I know your manifold transgressions and your mighty sins: they afÒict the just, they take a bribe, and they turn aside the poor in the gate from their right
12. Quia cognosco magnas iniquitates vestras (vel, multas, {)}רביםet robusta scelera vestra; efÒictores justi, sublatores redemptionis, et pauperes in porta declinare faciunt (hoc est, causa cadere faciunt.)
The Prophet introduces God here as the speaker, that the threatening might be more authoritative: for we know, at it has been before stated, that the Prophets were despised by haughty men; but when God himself appeared as it were before them, it was strange if no fear laid hold on them; they had at least no excuse for their presumption, if God's name did not touch their hearts and humble them.
I know, he says, your iniquities; as though he said, ``Ye do not think yourselves bound to render an account to men, as probably no such account; will be rendered by you; but how will you be able, think you, to escape my tribunal? for I am your judge, and mine is the government: however ferociously ye now tread on the poor, and evasively contend with me, your crimes must necessarily be judged by me; I know your crimes. And as the rich by their splendor covered every wickedness, particularly the magistrates, who were adorned with a public character, God says that their turpitude was fully known to him: as though he said ``Contend as much as you please, still your iniquities are sufÏciently apparent to me; ye will gain nothing by your subtle evasions.'' Moreover, he reprehends them not merely for slight offenses, but says that they were wholly past being borne with. When something is done amiss by the highest power, indulgence is commonly granted; for nothing is more difÏcult than for one who sustains so great and heavy a burden, to retain so much integrity as to be free from every blame: but the Lord shows here that they were not lightly culpable, but that their crimes were so grievous and flagrant that they could not be endured. We now then understand what was the object of the Prophet.
When therefore their own greatness dazzles the eyes of proud men, let us know that they cannot deprive God of his right; for though he may not judge them to-day, he will yet shortly ascend his tribunal: and he reminds them, that those pompous