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I.I.2. A change in this respect first begins to be prepared at that
important epoch of the religious history of Israel which is marked
by the fall of Samaria and the rise of the prophets connected
therewith. Amos and Hosea presuppose a condition of matters just
such as has been described: everywhere--in the towns, on the
mountains, under green trees--a multitude of sanctuaries and
altars, at which Jehovah is served in good faith, not with the
purpose of provoking Him, but in order to gain His favour. The
language held by these men was one hitherto unheard of when they
declared that Gilgal, and Bethel, and Beersheba, Jehovah's
favourite seats, were an abomination to Him; that the gifts and
offerings with which He was honoured there kindled His wrath
instead of appeasing it; that Israel was destined to be buried
under the ruins of His temples, where protection and refuge were
sought (Amos ix.). What did they mean ? It would be to
misunderstand the prophets to suppose that they took offence at
the holy places-- which Amos still calls Bamoth (vii.9), and that
too not in scorn, but with the deepest pathos--in and by
themselves, on account of their being more than one, or not being
the right ones.
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