(3) But the counter-movement came. Its cen ter was in the prophetic circle, and its leader was Elijah. His first effort at reformation was only partially successful (1 Kings xviii :to), and he learned that abrupt and bloody methods were not always wisest (I Kings xix:t 12). The phets of Baal had been slaughtered, but thc queen emained. His next plan was a change of rulers (t Kings xix:15. 16), and this was accomplished shortly after (2 Kings ix :I), though not till after the close of Elijah's career. This prophet repre sents the rugged,inflexible character of the proph ets of Samuel's type, with the fierce zeal for their faith that would sanction any deed of blood in its behalf (1 Kings xviii:4o), His relation and that of his friend Elisha to the prophetic bands is marked (1 Kings xx:35-43; 2 Kings ii :3, 5; vi: 1-7; ix:1), and probably these groups of men were capable of great service in behalf of the religion of Israel, which was, as a matter of fact, never so near extirpation as the despondent Elijah at one time thought (1 Kings xix :18). Its vital ity was greater than he knew. But doubtless in a very true sense he stood for that reaction which weakened the worship of Baal in the land, and left its final overthrow as an officially recognized wor ship to the violent and bloody measures of Jehu, who soon came to the throne (2 Kings ix:to). In a true sense, therefore, Elijah, as the cham pion of justice (1 Kings xxi) and thc defender of the faith, was the guardian of Israel, its "char iots and horsemen" (2 Kings ii :12). It is no ticeable, however, that lie is not reported as pro. testing against the bull worship of Bethel ant. Dan; and Jehu, who might be supposed to stand as the royal patron of the prophetic party, is upbraided by the later prophets for following to that extent in the path of Jeroboam (2 Kings x :29-3t). Perhaps it was considered a sufficient step to preserve the worship of Jahveh as against that of Baal without so much regard to its char acter.
(4) It was in the reign of Jeroboam II (781 8.4o B. C.) that the period of greatest importance for religion in the northern kingdom began. This reign witnessed the work of Amos, and the first part of that of Hosea, the earliest prophets who have left writings. This new phase of prophecy may almost _te called a new beginning, for here we are able for the first time to study the ma terials that reveal the true condition of the king dom, and exhibit the new tone of the prophetic work. Antos and Hosea are not a new order of men. They recognize the fact that they are con tinuing the work of others before them (Amos ii t ; iii:7), but the tone of the prophetic minis try is higher and the vision of the divine nature and purpose wider. The Schools of the Prophets remain, but the fierce enthusiasm of the past has given way to a professionalism, which makes preaching a mere source of revenue, and causes a true prophet to shrink from being classed with such men (Amos vii:14). Social and religious conditions are reflected in their writings. There is a growing separation between rich and poor, and the sins that grow out of such conditions are set down (Amos ii :78; iii:12, 15; v:7, to, it ; vi:4-6). The popular religion is of a low and formal character, and it is hard to tell at times whether the description is that of degraded Jah vch worship, or the heathen customs that have crept in (Amos ii :12; iv:4, sq.; v :21; viii:5). Amos was a native of the Southern Kingdom, and came to Bethel for only a short thne (Amos i :1; vii :14). (See Amos.) Hosea was a resident of the north. (See HosEA.) The one speaks a message
of warning and denunciation of coming judg ment ; the other, of the love and mercy of God. This lesson has come to him through a tragic experience in his own life which he has come to feel was providential (Hos. i :3). To Amos, Israel is a chosen nation, selected by Jahveh, the universal ruler of the world. But this cannot be ground of pride, but rather strict accountability (ii :it ; 7). Monotheism is distinctly recog nized. Heathen nations are under the govern ment of Jahveh (Amos ii),and are condemned for cruelties that were freely committed by David, while Israel is held even to a higher law than they (i :3, 6, 9, it, ; 4, 6, 12). Nothing could more plainly mark the growth of prophetic ideals. In a similar manner Hosea denounces the slaughter wrought by Jehu the reformer at Tezreel (i :4). The worthlessness of religious ritual without righteousness is emphasized (Amos v:21-24). The doctrine of divine love preached by Hosea is an immeasurable advance over any previous pro phetic message and shows the clearer vision of God now enjoyed. Such ideals were found nowhere else in this period save in this chosen nation. Natural development will not produce an Amos or a Hosea, much less an Isaiah. The divine purpose is the only explanation. Slowly disclosing itself in the lives of men as they were prepered to understand and embody it, the centu ries witnessed among the Hebrew people the most remarkable manifestation of moral and spiritual development which history records, a develop ment whose end was not the elevation of one na tion alone, hut of all the world. After the days of Amos and Hosea, the Northern Kingdom hast ened to its fall, and the work of the prophets cen tered wholly in Jerusalem.
(6) Judah Before the Exile. (I) The relig ion of Jahveh had always the advantage in Ju dah after the disruption, for the temple without an image was there, and the regular order of services under the Levitical priesthood went on without in terruption, though probably on a much diminished scale, owing to the narrower resources of the state. But the temple never displaced the high places in populgr affection till late in this period, and sacri fices were offered to Jahveh both at Jerusalem and at these ancestral sanctuaries. But along with this legitimate worship of the high places, which fell under the ban of disapproval only at a later time, there were darker features of a heathenish char acter mingled with the provincial worship, such as the use of obelisks, and even sacred prostitution. (See PROSTITUTION, SACRED.) This was the con dition in the reign of Rehoboam (B. C. 937-92o) (1 Kings xiv :21-24). Asa (B. C. 917-876) abol ished the more objectionable features, and de stroyed an image of Astarte, which the queen mother had set up (i Kings xv :9-14). (See AsA.) With the accession of Jehoram (B. C. 85' 843) there came the introduction of the Baal wor ship from Samaria, through the influence of the queen, Athaliah, a daughter of Ahab and Jezebel. A temple was built to Baal, and his images and shrines were set up in many places. A check was given to this cult by the zeal of Jehoiada the priest, who organized a movement centering at thcb temple of Jahveh, and by the overthrow and death oi Athaliah swept away for a time the danger that threatened the true faith (2 Kings xi :). The temple was repaired by Joash (B. C. 856-796), directed by Jehoiada (2 Kings xii). 'In this in stance it was the priests, not the prophets, who organized resistance to the foreign cult.