In the next section (_b_) he begins by asserting that Israel's religious prerogative will only the more certainly ensure her destruction, and justifies his threat of doom by his irrepressible assurance of having heard the divine voice, iii. 1-8. The doom is deserved because of the rapacity, luxury, iii. 9-15, and drunkenness, iv. 1-3, nor will their sumptuous worship save them, iv. 4, 5. Warnings enough they have had already, but as they have all been disregarded, God will come in some more terrible way, iv. 6-13. Then follows a lament, v. 1-3, and an appeal to hate the evil and seek God and the good, v. 4-15; otherwise He will come in judgment and the "day of Jehovah," for which the people long, will be a day of storm and utter darkness, v. 16-20. To-day, as in the time of the Exodus, Jehovah's demands are not ritual but moral, and the neglect of them will end in captivity, v. 21-27. The luxury and self-assurance of the people are again scornfully denounced, and the doom of exile foretold (vi.). (_c_) Then follow visions of destruction from locusts and drought, vii. 1-6, the vision of the plumbline, symbolical of the straightness to which Israel has failed to conform, vii. 7-9, the vision of the summer fruit, which, by a play upon words, portended the end, viii. 1-3, and the vision of the ruined temple, ix. 1-7. These visions are interrupted by the exceedingly interesting and instructive story of the encounter of the prophet with the supercilious courtier-priest of Bethel, and Amos's fearless reiteration of his message, vii. 10-17; and also by the section viii. 4-14, with its exposition of the evils and its threats of judgment--a section more akin to iii.-vi. than to vii.-ix. The book concludes with an outlook on the redemption and prosperity which will follow in the Messianic age, ix. 8-15. It is hardly possible that this outlook can be Amos's own. In one whose interest in morality was so overwhelming, it would be strange, though perhaps not impossible, that the golden age should be described in terms so exclusively material; but the historical implications of the passage are not those of Amos's time. It is further an express contradiction of the immediately preceding words, ix. 2-5, in which, with dreadful earnestness, the prophet has expressed the thought of an inexorable and inevitable judgment from which there is no escape. Besides, while Amos addresses Israel, this passage deals with Judah, presupposes the fall[1] of the dynasty (cf. _v_. 11) and the advent of the exile (ix. 14, 15).[2] [Footnote 1: Even if only the decay were pre-supposed, the words would be quite inapplicable to the long and prosperous reign of Uzziah, i. 1.] [Footnote: The authenticity of a few other passages, cf. viii. 11, 12, has been doubted for reasons that are not always convincing. Most doubt attaches to the great doxologies, iv. 13, v. 8, 9, ix. 5, 6. The utmost that can be said with safety is that these passages