What then?  The common man was in no position truly to estimate the danger; and, so far as he apprehended it, he lived in the firm faith that Jehovah would not abandon His people in their straits.  The governing classes prided themselves on the military resources of Israel, or otherwise tried to dismiss from their minds all thought of the gravity of the situation.  But Amos heard the question distinctly enough, and did not hesitate to answer it:  the downfall of Israel is imminent.  It was nothing short of blasphemy to utter anything of this kind, for everything, Jehovah Himself included, depended on the existence of the nation.  But the most astounding thing has yet to come; not Asshur, but Jehovah Himself, is bringing about the overthrow of Israel; through Asshur it is Jehovah that is triumphing over Israel.  A paradoxical thought—­as if the national God were to cut the ground from under His own feet!  For the faith in Jehovah as the God of Israel was a faith that He intervenes on behalf of His people against all enemies, against the whole World; precisely in times of danger was religion shown by staying oneself upon this faith.  Jehovah might indeed, of course, hide His face for a time, but not definitively; in the end He ever arose at last against all opposing powers.  “The day of the Lord” was an object of hope in all times of difficulty and oppression; it was understood as self-evident that the crisis would certainly end in favour of Israel.  Amos took up the popular conception of that day; but how thoroughly did he change its meaning!  “Woe to them who long for the day of the Lord!—­What to you is the day of the Lord,?  It is darkness, not light.”  His own opposition to the popular conception is formulated in a paradox which he prefixes as theme to the principal section of his book:—­“Us alone does Jehovah know,” say the Israelites, drawing from this the inference that He is on their side, and of course must take their part.  “You only do I know,” Amos represents Jehovah as saying, “therefore do I visit upon you all your sins.”

If the question, Whereon did Jehovah’s relation to Israel ultimately rest? be asked, the answer, according to the popular faith, must substantially be that it rested on the fact that Jehovah was worshipped in Israel and not among the heathen, that in Israel were His altars and His dwelling.  His cultus was the bond between Him and the nation; when therefore it was desired to draw the bond still closer, the solemn services of religion were redoubled.  But to the conception of Amos Jehovah is no judge capable of accepting a bribe; with the utmost indignation he repudiates the notion that it is possible to influence Him by gifts and offerings.  Though Israel alone has served Him he does not on that account apply any other standard to it than to other nations (chaps. i. ii.).  If Israel is better known to Him, it does not follow that on that account He shuts His eyes and blindly takes a side.  Neither Jehovah nor