as an expression of Jehovah's wrath against his wicked people. At a time when their fellow-countrymen were losing faith in Jehovah and were ready to transfer their allegiance to the victorious gods of Assyria, Amos and Hosea insisted that the national disasters were but further proofs of the righteousness, justice, and power of Jehovah, from whose care and protection the nation was separating itself by its own misdeeds. But we must not too greatly anticipate the story of the work of these two men.

CHAPTER VII

AMOS, THE PROPHET OF DOOM

Our study of the preceding chapter has shown us with what perils the political life of Israel and Judah was menaced in the period between 780 and 745 B.C. In order to appreciate most fully the work of the prophets of this period we must place ourselves at its beginning, and as if unaware of the fate which actually met Israel look forward with the differing eyes of people and prophet.

By way of review let us recall that although in the period from Jehu to Jeroboam II,' Israel had once, and probably oftener, paid tribute to Assyria, she regarded the greater nation as her ally against nearer foes, the Syrians, and not yet as the all-devouring monster which later experience revealed. Jeroboam had indeed, under the protection of Assyria, been able to reclaim much of the territory which had been taken from Israel by the Syrians, and now reigned over a kingdom little less in extent than that of his ideal predecessor David. For during part of this time it is probable that Judah also confessed the over-lordship of northern Israel. The temporary respite from vexing wars gave opportunity for the development of commerce and industries. Friendly intercourse with Assyria brought capital and stimulus for the accumulation of individual wealth. As always in seasons of sudden prosperity, the rich were able to seize the opportunity to grow richer, while the condition of the poor was little changed. The prosperity of the kingdom manifested itself in the foundation of great estates, in the building of wonderful houses, in extravagant and luxurious living among the rich, accompanied by disregard of the rights of the poor and even bitter oppression. Law courts were bought by the highest bidder; moneylenders exacted usurious fees. The poor, obliged to sell their land, helped to add to the rich man's estate.

I See II Kings 14:23-29 for the story of the reign of Jeroboam.

In harmony with all this seeming prosperity' was the appreciation of the people of the blessings and favor of Jehovah evidenced in it. Rich altars with multitudinous sacrifices, offered in the midst of extravagant festivities, bound king and people together in a joyous religion of thanksgiving and self-congratulation. Amid all this glory of life none seemed to fear that the friendly Assyrian might attempt to absorb the little kingdom, or to see that the commercial life of the people was rotten and unstable, without moral basis, or to comprehend that the religion into which the people threw themselves with such abandon of joy was an external and commercial acknowledgment of the favor of Jehovah, showing profound ignorance of his real character, and of his requirements in daily living. The Jehovah of their imagination was as unmoral as were they themselves.

We said that none saw. There was one, a man of the people, tending his sycamore trees and following his flocks somewhere in the wilderness of Tekoa, the arid and forbidding country south of Bethlehem, not more than twelve miles from Jerusalem. This man, like many a farmer of our own day, was observing with keenness of vision and judgment all which took place about him.2 In Amos we find a worthy successor of the prophets who preceded him, and an inspiration to many of the spokesmen of Jehovah who followed. His work is disclosed to us in a book bearing his name, a book which vividly portrays the conditions of his times, and his

1 To the Hebrew, who regarded his God as stronger than all other gods and who knew no evidence of the favor of God save that of external prosperity, to dream of disaster in the face of such evidence was impossible. Then, as now, the joy of the consciousness of the favor of God lay in a right relationship to him. At that time the conception of God was so gross, however, that people could think of him only as being pleased with material gifts and responding to the call of his people in like gifts. To what extent has our conception of God changed in this respect, and why?

2 In Palestine, the people were but a short time removed from the day when the kingdom was poor, and practical equality as to circumstances existed among the people. The occupation of a farmer or of a shepherd was honorable and useful, and essential to the well-being of the nation. A man living in Palestine could not be far away from the centers of political life. A farmer, whose life was perhaps less strenuous than that of those who lived in cities, would probably have more time for quiet and thoughtful consideration of passing events; his judgment upon them would be more unprejudiced and calm than that of those in the midst of the turmoil.