Jacob anointed a stone with oil and named the place Bethel, meaning God's house. Twenty-two years later, Jacob returned to Bethel, where God spoke to him again, associating Himself with both the place and the Bethel Stone, implying that He inspired the choice of this stone and its name. There is evidence that the Bethel Stone was given as an inheritance to Joseph and committed to the care of the house of Joseph, specifically to the birthright family or tribes of Ephraim and Manasseh. Later, the anointed stone left Egypt with Moses and the Israelites, identified as the rock at Rephidim and Horeb from which God miraculously provided water for the people. This rock, also called the Shepherd Stone and the Stone of Israel, accompanied the Israelites through their wanderings, though nowhere in Scripture did God command them to take it with them. Jeremiah is said to have taken the Bethel Stone from Egypt, eventually bringing it to Ireland along with other relics. In Ireland, Tea Tephi, a daughter of King Zedekiah, and her husband King Heremon were crowned on the Bethel Stone, and for the next 1,040 years, all kings of Ireland were crowned upon it. The stone then moved to Scotland, where Aidan, an Irish king's son, was crowned king of Scotland on it, a ritual continued by succeeding monarchs of Scotland and England. Kept in the Abbey of Scone, it became known as the Stone of Scone, until Edward I of England moved it to Westminster Abbey in 1296 AD, where it remains under the coronation chair. All monarchs of England, with the exception of Mary I, have been crowned on the Stone of Destiny, including Queen Elizabeth II in 1953, in fulfillment of God's covenant with David. The Bethel Stone, representing Christ, has journeyed from Bethel to Egypt, through the wilderness, to Jerusalem, back to Egypt, then to Spain, Ireland, Scotland, and finally to England, always with the Israelites by God's will, awaiting Christ's return.

Israel's false religion, epitomized by the altars of Bethel, lies at the heart of her spiritual and societal decay. The violence and injustice permeating Israelite society originated from the corrupt teachings proclaimed from these centers of worship. Under Jeroboam I, the true worship of God was altered, leading the people into a syncretic faith that blended falsehood with divine truth, a practice detestable to God. The religion at Bethel, though marked by sincere rituals and sacrifices, lacked righteousness, morality, and justice in daily conduct, rendering it despicable in His sight. God saw no devotion to Him or fellowship among the people, as their offerings at Bethel failed to reflect a true relationship with Him or a commitment to His way of life.

Bethel holds a significant place in Israel's history as a site of transformation and renewal. It was there that Jacob, one of the fathers of Israel, encountered God on two pivotal occasions, marking the beginning of his transformation and receiving the new name Israel, symbolizing his changed identity. In the minds of the Israelites, Bethel became associated with a place where God revealed Himself and initiated personal change. However, Amos challenges this perception, questioning why the Israelites are not being transformed in their conduct and attitude when they keep the feasts at Bethel. He points out that despite attending the feasts there, their lives remain ungoverned by God's truth, showing no evidence of the change that should accompany such encounters with God. Amos warns them not to seek Bethel as a mere location for celebration, but to seek the Lord and live, emphasizing that the Bethel approach, without genuine transformation, leads to death rather than life.

Bethel held significant religious meaning to the common Israelite due to its historical connections. Jeroboam I set up a golden calf at Bethel, establishing it as a center of worship since the city was linked to the days of Jacob. However, the Israelite religion at Bethel displeased God on two counts. First, the people were guilty of following Jeroboam I's sin by combining the worship of the true God with idolatry, which God despises. Despite their fervent sacrifices at these pagan shrines, their focus was not on the God of heaven, as their worship originated from human conception rather than divine command. Second, their religion was self-pleasing; while they felt good about their careful observance of worship, they neglected their social responsibilities, failing to love their neighbors, engaging in ritual sexual indulgence, and despising authority and law. God denounced their religiosity, declaring that such worship would bring them no benefit because it was not founded in Him. Amos, in his prophetic approach, likely went into Bethel, one of Israel's chief cities, to deliver his powerful message, initially denouncing the sins of surrounding nations to capture attention before swooping down to condemn Israel's own moral and spiritual failures.