In chapter 4 of the Book of Amos, verses 1-3 are talking about people who pervert the truths of the church. They will fall into falsities in outermost things.

In the Bible, fish represent "lower" things than mammals, so we can interpret the fishhooks in verse 2 as meaning being caught and held fast in natural or lower things.

Verses 4-6 are about acts of worship such as tithes and sacrifices. These look similar to genuine worship, but are only external sorts of things. We can tell because ‘teeth’ (in verse 6) represent ultimates or outermost things (see Secrets of Heaven 6380). It follows that “cleanness of teeth” would mean outermost things that look good but only imitate genuine worship. The Lord exhorts, “Yet you have not returned to me.”

Verses 7-8. Some things true will remain, when where there are too many false ideas, the truths don't get through. This can be seen where the Lord says, “I made it rain on one city; I withheld rain from another city... where it did not rain the part withered.” Again the Lord exhorts, “Yet you have not returned to me.”

Verse 9. Afterward all things of the church are falsified, shown by blight attacking the gardens, vineyards, fig tree and olive trees. The last three represent spiritual, natural and celestial things, or all the things of spiritual life. “Yet you have not returned to me,” says the Lord.

Verses 10-11. The Lord explains the devastating things he allowed to happen: plague in Egypt, death of young men by swords, stench in the camps, Sodom and Gomorrah. This is because they are profaned by sensual knowledges. Profanation means the mixing of good and evil together. (See Secrets of Heaven 1001[2]).

This extends to all things of the church, with the church being the Lord’s kingdom on earth (Secrets of Heaven 768[3]).

With profanation “as soon as any idea of what is holy arises, the idea of what is profane joins immediately to it,” (Secrets of Heaven 301).

Now there is hardly anything left. “Yet you have not returned to Me,” says the Lord again.

Verses 12-13: Because people adamantly remain in their profane ways, they are warned, “Prepare to meet your God!”. This is the God powerful and mighty, “who forms mountains, and creates the wind,” and even more close to home, “Who declares to man what his thought is.” As intimately a knowing as that is, the Lord’s love for all humanity is contained in His exhortations for them to turn themselves to Him.

See, for example, Luke 6:44-45, and True Christian Religion 373.

593. Verse 1. And I saw another strong angel coming down out of heaven, signifies the Lord as to the Word, here as to its ultimate sense, which is called the sense of the letter. This is evident from the signification of a "strong angel," as being the Lord as to the Word (of which presently); it means as to the Word in its ultimate sense, which is called the sense of the letter, because it is from that sense that the Lord is called "strong," for all the strength and all the power of Divine truth exist and consist in its ultimate, consequently in the sense of the letter of the Word (of which also presently).

[2] Because it is the sense of the letter of the Word that is meant, therefore it is said that the angel was seen "coming down out of heaven." The like is said of the Word, which is the Divine truth; this comes down from the Lord through the heavens into the world, consequently it is adapted to the wisdom of the angels who are in the three heavens, and is also adapted to men who are in the natural world. For this reason the Word in its first origin of all is wholly Divine, afterward celestial, then spiritual, and lastly natural; it is celestial for the angels of the inmost or third heaven, who are called celestial angels, it is spiritual for the angels of the second or middle heaven who are called spiritual angels, and it is celestial-natural and spiritual-natural for the angels of the ultimate or first heaven who are called celestial-natural and spiritual-natural angels, and it is natural for men in the world; for so long as men live in a material body they think and speak naturally. This then is why the Word is with the angels of each heaven, but with a difference according to the degrees of their wisdom, intelligence, and knowledge [scientia]; and although it differs in its sense in each heaven, still it is the same Word, because it is the Divine itself, which is in the Word from the Lord that becomes Divine celestial when it comes down to the inmost or third heaven, and becomes Divine spiritual when it comes down therefrom to the middle or second heaven, and becomes Divine celestial-natural or spiritual-natural when it comes down from that heaven to the ultimate or first heaven, and when it comes down therefrom into the world becomes a Divine natural Word, such as it is with us in the letter. These successive derivations of Divine truth proceeding from the Lord Himself exist by virtue of correspondences, established from creation itself, between things higher and lower, respecting which, the Lord willing, more will be said hereafter.

[3] All strength and all power are in the ultimates of Divine truth, thus in the natural sense of the Word, which is the sense of the letter, because this sense is the containant of all the interior senses, that is, of the spiritual and celestial (spoken of above); and as it is the containant it is also the base, and in the base lies strength itself. For if higher things do not rest upon their base they fall and are scattered. So would it be if the spiritual and celestial things of the Word did not rest upon its natural or literal sense, for this not only sustains the interior senses, but also contains them, consequently the Word or Divine truth is not only in its power, but also in its fullness in this sense. (But on this subject more may be seen above; namely, that strength is in the ultimate, because the Divine is there in its fullness, n. 346, 567. That interior things flow in successively into exteriors, even into the most external or ultimate, and that they coexist there, see Arcana Coelestia 634, 6239, 6465, 9215, 9216; that they not only flow in successively, but also form in their ultimate what is simultaneous, in what order, n. 5897, 6451, 8603, 10099. That therefore there is strength and power in ultimates, n. 9836; that therefore responses and revelations were given in ultimates, n. 9905, 10548; that therefore the ultimate is more holy than the interiors, n. 9824.) From this, too, it follows that everything of doctrine of the church ought to be formed and confirmed from the literal sense of the Word, and that also doctrine has its power from that (See above, n. 356). This is why the "angel coming down out of heaven" is said to be "strong." That "angel" in the Word means in the highest sense the Lord, in a relative sense every recipient of Divine truth from the Lord, and in an abstract sense Divine truth itself, may be seen above (n. 130, 302); here, therefore, "angel" means the Lord as to the Word, because the Word is Divine truth itself. That the Lord Himself is here meant by "angel" can be seen from a like representation of the Lord Himself as to face and feet in the first chapter of this book, where it is said of the Son of man, who is the Lord:

That His face shone as the sun in his power, and that His feet were like unto burnished brass glowing in a furnace (verses Revelation 1:15, 16).