Meanwhile we must obtain a broad idea of the way in which Amos was

inspired to address the people of Israel.  First, he speaks of the judgment

that is threatened against the surrounding nations (1:3 to 2:3), he then

turns to Judah (2:4) and to Israel (2:6) and uses the same formula that he

employed against the nations:

'For three transgressions ... and for four, I will not turn away the

punishment thereof'.

When the judgment is pronounced against Judah and Israel, special

emphasis is placed upon their attitude to the law and to the commandments

(Amos 2:4) and to their attitude to those who were raised up as prophets,

saying to them 'prophesy not' (2:12).  We have already seen that this was a

characteristic of Israel, for Amaziah, the priest of Beth-el, said to Amos:

'Prophesy not again any more at Beth-el: for it is the king's chapel,

and it is the king's court' (Amos 7:13),

for Amos had prophesied the death of the king and the captivity of Israel.

The fact that to Israel the Lord could say: 'You only have I known of all the

families of the earth', instead of conferring upon them such favour as would

exempt them from punishment, the reverse is the truth: 'Therefore I will

punish you for all your iniquities' (Amos 3:2).

'Can two walk together, except they be agreed?' (Amos 3:3).  As this

verse stands it speaks eloquently of the relation of 'walk' and 'fellowship',

but the intention of the prophet seems to be deeper than this.  The word

translated 'agreed' is the Hebrew yaad, and means 'to meet' by appointment.

It is the word used in Exodus 25:22 of the Mercy Seat.  'There will I meet

with thee', and although there is reference made to 'the altar', the fact

that Amos could say 'every altar' and speak of the 'altars of Beth -el'

(3:14) shows that they were idolaters.  This can only be remedied by judgment

falling upon this altar, for the translation of Amos 9:1, which reads in the

Authorized Version 'cut them in the head', should be amended and read:

'Smite the capital, shake the foundations, cut them off (i.e. the

pillars) by the head, all of them'.

Somewhat in the same strain as the opening chapters, where the refrain

'for three transgressions and for four' punctuates the prophet's

denunciation, we have in chapter 4 the recurring refrain: 'Yet ye have not

returned unto Me, saith the Lord'.

Israel are here addressed as 'the kine of Bashan' and with dreadful

irony the prophet calls upon them:

'Come to Beth -el, and transgress; at Gilgal multiply transgression;

and bring your sacrifices every morning, and your tithes after three

years; and offer a sacrifice of thanksgiving with leaven, and proclaim

and publish the free offerings: for this liketh you, O ye children of

Israel, saith the Lord God' (Amos 4:4,5).

For these transgressions 'want of bread', 'lack of water', 'blasting

and mildew', 'pestilence' and treatment similar to that which overthrew Sodom

and Gomorrah were sent upon this people, 'yet have ye not returned unto Me'

is the sad refrain.  The prophet now changes his formula 'seek ye Me, and ye