Those were the days of Jeroboam II, i. 1, and, as the period is marked by an easy self-assurance, and the ancient boundaries of Israel are restored, vi. 14 (cf. 2 Kings xiv. 25, 28), Amos belongs, no doubt, to the latter half of his reign, probably as late as 750 B.C., for he knows, though he does not name, the Assyrians, vi. 14, and he finds in their irresistible progress westwards an answer to the moral demands of his heart, Israel's exhausting wars with the Arameans were now over. Aram herself had been weakened by the repeated assaults of Assyria, and Israel was enjoying the dangerous fruits of peace. Extravagance was common, and drunkenness, no less among the women than the men, iv. 1. The grossest immorality is associated even with public worship, ii. 7, and religion is being eaten away by the canker of commercialism, viii. 5. The poor are driven to the wall, and justice is set at defiance by those appointed to administer it, ii. 6, v. 7. Such was the society, brilliant without and corrupt within, into which Amos hurled his startling message that the God who had chosen them, iii. 2, guided their history, ii. 9, and sent them prophets to interpret His will, ii. 11, would punish them for their iniquities, iii. 2. It is not certain whether the unusually skilful disposition of the book of Amos is due to himself or to a much later hand.[1] It has three great divisions: (_a_) the judgment (i., ii.), (_b_) the grounds of the judgment (iii.-vi.), (_c_) visions of judgment, with an outlook on the Messianic days (vii.-ix.). In chs. i., ii., with his sense of an impartial and universal moral law, Amos sees the judgment sweep across seven countries in the west--Aram, Philistia, Phoenicia, Edom, Ammon, Moab and Israel.[2] The sins denounced are, e.g., the barbarities of warfare and the cruelties of the slave trade; but Amos dwells with special emphasis and detail on the sins of Israel, as that is the country to which, though a Judean, he has been specially sent, vii. 10, 15. [Footnote 1: Note the refrains in i., ii., cf. i. 3, 6; iii.-vi. are held together by three "hears," iii. 1, iv. 1, v. 1, and apparently by three "woes," v. 7 (emended text), v. 18, vi. 1; so the visions in vii.-ix. are introduced by "Thus hath (the Lord Jehovah) shown me."] [Footnote 2: It is difficult to believe that the colourless oracle against Judah, ii. 4, 5, couched in perfectly general terms, is original. Doubts that are not unreasonable have also been raised regarding the oracle against Edom, i. 11, 12.]