Jeroboam's reign, after the accession of Uzziah (Amos 1:1). There in Bethel, where the false

worship of Israel was combined with the greatest luxury and dissipation, the prophet was

confronted by Amaziah, its chief priest. Although apparently unsuccessful in his accusations of

political conspiracy against the prophet, Amos was obliged to withdraw into Judah (Amos 7:10 -

13). Here he wrote down his prophetic utterances, prefacing them by an announcement of coming

judgment (Amos 1:2.)through a nation, evidently that very Assyria on which the confidence of

Jeroboam had rested (comp. Amos 5:27; 6:14). Yet, amidst all his denunciations, Amos also

looked forward to, and prophesied of the glorious Messianic kingdom (Amos 9:11 -15). A third

prophet of that period was Hosea, "help" - the Jeremiah of the northern kingdom, as he has been

aptly designated. From certain allusions in his book we infer that he had been a native of the

northern kingdom (Hosea 1:3; 6:10; comp. 7:8). His ministry was probably towards the end of the

reign of Jeroboam, and extended to the rising of Shallum and of Menahem (comp. Hosea 6:8; 7:7).

His prophecies give special insight into the political relations and dangers of the northern

kingdom, and into the utter corruption of all classes. Frequent, too, are his references to Judah. Yet

here also we mark the persistence of the outlook on the better Davidic kingdom (Hosea 3), with

much concerning it scattered throughout his prophecies. Lastly, as yet another prophet of that

period, we have again to refer to Jonah, the son of Amittai,* a native of Gath-hepher, in the tribal

possession of Zebulun,** and therefore in the northern part of Israel.

* Of the prophet Isaiah we purposely write not in this place.

** It lay on the eastern boundary of Zebulun (Joshua 19:13), and is probably represented by a

modern village (El Meshed) about an hour north of Nazareth. (A strange historical coincidence

Without entering on the critical questions connected with the story which forms the burden of the

Book of Jonah, or discussing the precise date of its publication in its present form,* a deep

significance surely attaches to its association with the prophet contemporary of Jeroboam II.

* This is not the place for critical discussions. But in the political relations between the northern

kingdom and Assyria, such a mission as that of Jonah to Nineveh seems certainly both possible

and credible. Again, modem researches have confirmed the account of the size of Nineveh in

Jonah 3:3. Objection has been taken on the ground that the Hebrew of the book contains words of

later formation (Aramaisms). But competent authorities have contended that these words and

forms are purely north-Israelitic, and hence not indicative of a later period. In any case such

objections could only apply in regard to the precise date when the book in its present form was

published -not to its connection with the prophet Jonah, the son of Amittai, as its author. And, as

Bleek has pointed out, the book does not anywhere mention Jonah himself as the actual writer of

it, at least, in its present form. On the question of the historical character of its details, or else of its

being only a great prophetic allegory, founded, however, on a substratum of historical fact, we do

not feel called upon here to enter. In either case the point would not affect its Divine authority, its

reality, or its lessons.

It is not only that it points to a preaching of repentance to the Gentiles also, and to their

ingathering with believing Israel into the family of God, but the circumstances of the time give it a

special meaning. From apostate, morally sunken Israel, such as we have learned to know it from

the descriptions of the prophets, Jonah, the very messenger who had announced coming

deliverance to Jeroboam, turns by Divine commission to the Gentiles: to that great world -empire

which was representative of them. And from this comes to us a fresh and deeper meaning in regard

to the application of this history by our Lord (Matthew 12:39-41; 16:4; Luke 11:29-32). It had

been "a wicked and adulterous generation" of old that had heard the prophecy of Jonah, and

understood not the sign; nor was other sign to be given to it. So would it be to those who heard

and saw the Christ, yet craved after other "sign" suited to their unbelief. None other than the sign

of Jonah would be theirs - yet even this, "a sign" sufficient in itself (Matthew 12:40), a sign also

not only of judgment, but of wider mercy (Matthew 12:41).