* Cf. the part taken by Nathan in the conspiracy which raised Solomon to the throne (1 Kings i. 8, et seq.), and previous to this in the story of David’s amour with Bathsheba (2 Sam. xii. 1-25).  Similarly, we find prophets such as Ahijah in the reign of Jeroboam I. (1 Kings xi. 29- 39; cf. xiv. 1-18; xv. 29, 30), and Shemaiah in the reign of Rehoboam (1 Kings xii. 22-24), Jehu son of Hananiah under Baasha (1 Kings xvi. 1-4, 7, 12, 13), Micaiah son of Imla, and Zedekiah under Ahab (1 Kings xxii. 5-28), not to speak of those mentioned in the Chronicles, e.g.  Azariah son of Oded (2 Ghron. xv. 1-8), and Hanani under Asa (2 Ghron. xvi. 7-10), Jahaziel (2 Ghron. xx. 14-19), and Eliezer, son of Dodavahu (2 Ghron. xx. 37), in the time of Johoshaphat.  No trace of any writings composed by these prophets is found until a very late date; but in Chronicles, in addition to a letter from Elijah to Jehoram of Juda (2 Ghron. xxi. 12-15), we find a reference to the commentary of the prophet Iddo in the time of Abijah (2 Ghron. xiii. 22), and to the “History of Jehu the son of Hanani, which is inserted in the book of the kings of Israel” (2 Chron. xx. 34), in the time of Jehoshaphat.

They no longer occupied themselves in resisting the king, but addressed themselves to the people, pointed out the heinousness of their sins, and threatened them with the wrath of Jahveh if they persisted in their unfaithfulness:  they came to be spiritual advisers rather than political partisans, and orators rather than men of action like their predecessors.  Their discourses were carefully prepared beforehand, and were written down either by themselves or by some of their disciples for the benefit of posterity, in the hope that future generations would understand the dangers or witness the catastrophes which their contemporaries might not live to see.  About 760 B.C., Amos of Tekoa,* a native of Judaea, suddenly made his appearance at Bethel, in the midst of the festivals which pilgrims had flocked to celebrate in the ancient temple erected to Jahveh in one of His animal forms.

* The title of the Book of Amos fixes the date as being “in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel” (i. 1), and the state of affairs described by him corresponds pretty closely with what we know of this period.  Most critics fix the date somewhere between 760 and 750 B.C., but nearer 760 than 750.

His opening words filled the listening crowd with wonder:  “The high places of Isaac shall be desolate,” he proclaimed, “and the sanctuaries of Israel shall be laid waste; and I will rise against the house of Jeroboam with the sword."*

     * Amos vii. 9.