He who divided the chapters seems not to have well considered the Prophet’s argument: for he pursues here his reproof of the rich, and he had been prophesying against the chief men in the kingdom of Israel.

Here Amos declares what sort of punishment awaited those fat cattle, who being well fed despised God, and were torpid in their fatness. He therefore says, that the days were nigh, when they should be taken away together with all that they had, and all their posterity, as by a hook of a fisher.

The Prophet expresses now, in different words, what would be the future calamity of that kingdom; but he still speaks of the rich and the chief men. For though he threatened also the common people and the multitude, it was not yet needful expressly to name them, inasmuch as when God fulminates…

The Prophet here again pours contempt on the perverse confidence, in which the Israelites were become hardened. They thought, indeed, that their worship was fully approved by God, when they offered Sacrifices in Bethel and Gilgal.

And burn incense with the leaven of thank offering He speaks of peace-offerings; sacrifices of thanksgiving were wont to be offered with leaven; but with other sacrifices they presented cakes and unleavened bread. It was lawful in peace-offerings to offer leaven.

But I gave you cleanness of teeth in all your cities, and want of bread in all your borders; and ye turned not to me, saith Jehovah. God here expostulates with the people on account of their incurable perverseness; for he had tried to restore them to the right way, not only by his word, but also by…

I have said that another kind of punishment is here recorded by the Prophet; it is not, however, wholly different: for whence comes the want we have noticed, except through drought? For when God intends to deprive men of support, he shuts up heaven and makes it iron, so that it hears not the earth,…

Marking the difference, the Prophet relates, that two or three cities had come to one, to seek drink, and that they were not satisfied, because the waters failed on account of so large a number: for though the fountains could have supplied the inhabitants, yet when such a multitude flowed from…

Though one kind of punishment may not convince men, they are yet thereby proved with sufficient clearness to be guilty before God. But when in various ways he urges them, and after having tried in vain to correct them in one way, he has recourse to another, and still effects nothing, it hence more…

God now expostulates with the people, because their perverseness had not been subdued even by additional punishments; for he had in vain exhorted and stimulated them to repentance. He says, that they had been smitten with pestilence.

Amos proceeds further, and says, that God had used a severity towards his chosen people similar to that which formerly he showed towards Sodom and Gomorrah.

Amos here declares, in the person of God, that the people in vain hoped for pardon, or for a modification, or an abatement, or an end to their punishment; for God had in vain made the attempt, by many scourges and chastisements, to subdue their extreme arrogance: therefore, he says, thus will I do…

We have explained the last verse of the fourth chapter, except that there remains something to be said of the glorious representation given of God by the Prophet.