The roles and importance of the prophets in Israelite society, including Elijah, Elisha, Amos and Hosea, as religious reformers and as social and political critics; their opposition to the cult of Baal under Ahab and Jezebel; their condemnation of the exploitation of the poor by landowners and merchants; and the value and limitations of the prophetic books as historical sources for Israel from the divided kingdom to the fall of Samaria in 722 BC.

What this dot point is asking

NESA expects you to explain the roles Elijah, Elisha, Amos and Hosea played in Israelite society between the divided kingdom and the fall of Samaria in 722 BC, showing that each combined religious reform (opposing Baal worship, condemning idolatry and empty ritual) with social and political critique (of royal land seizure, dynastic bloodshed, economic exploitation and foreign alliance). Strong answers also assess HOW we know all this: the prophetic books and the Elijah-Elisha narratives in Kings are theological, retrospective sources, compiled well after the events they describe, and must be weighed against archaeological evidence (the Samaria ostraca and ivories) and external Assyrian records.

The answer

Historical background: from the divided kingdom to the Omride dynasty

After Solomon's death, conventionally dated to about 930 BC, the united monarchy split into two kingdoms: Israel in the north, under Jeroboam I, and Judah in the south, under Solomon's son Rehoboam. To stop his subjects making pilgrimage to Jerusalem's Temple, Jeroboam I set up rival royal sanctuaries with golden calf images at Bethel and Dan (1 Kings 12:28-29), a decision the biblical writers treat as the founding sin of the northern kingdom. Political instability followed until the army commander Omri seized the throne and, around 880 BC, purchased a hill and built a new capital there, naming it Samaria after its previous owner, Shemer (1 Kings 16:24). Omri's dynasty was significant enough that Assyrian records continued to call Israel "the House of Omri" (Bit Humri) for generations after the dynasty itself had fallen, an external sign of how seriously his kingdom was regarded outside Israel.

Omri's son Ahab (reigned about 874 to 853 BC) married Jezebel, a princess of the Phoenician cities of Tyre and Sidon, and this marriage brought the state-sponsored worship of the Canaanite storm god Baal into Israel's royal court (1 Kings 16:31-33). An external source, the Kurkh Monolith of the Assyrian king Shalmaneser III, records "Ahab the Israelite" contributing 2,000 chariots and 10,000 soldiers to an anti-Assyrian coalition at the Battle of Qarqar in 853 BC, independent confirmation of Ahab's existence and approximate reign. It is against this wealthy, internationally connected, but religiously divided Omride background that Elijah and Elisha's prophetic careers unfold.

Elijah: prophet against the Baal cult and against royal power

Elijah the Tishbite emerges abruptly in 1 Kings 17, announcing a Yahweh-sent drought as direct punishment for Ahab's toleration of Baal worship, since Baal was worshipped as the god who controlled rain and fertility. The confrontation reaches its climax at Mount Carmel (1 Kings 18), where Elijah challenges 450 prophets of Baal to a public contest: whichever god sends fire from heaven to consume a sacrificial bull is the true god. Baal's prophets fail after a full day of ecstatic ritual; Yahweh's fire consumes Elijah's soaked altar instantly, and Elijah has the assembled crowd seize and kill the defeated prophets at the Wadi Kishon. The episode is a religious reform in the most direct sense, a public demonstration intended to reclaim exclusive Yahweh worship for the whole of Israel, not just to rebuke the royal court.

Elijah's importance to Israelite society, however, extends well beyond this single religious contest. In 1 Kings 21, Ahab wants the vineyard of a commoner, Naboth, which lies beside the royal palace at Jezreel; Naboth refuses to sell it, citing his ancestral inheritance, the Israelite legal principle that land belonged permanently to a family line and could not simply be alienated by a king. Jezebel arranges false accusations of blasphemy against Naboth, who is stoned to death, and Ahab takes possession of the vineyard. Elijah confronts Ahab at the scene of the seizure itself, pronouncing that dogs will lick Ahab's blood where they licked Naboth's, and that Jezebel will be eaten by dogs at Jezreel. This episode has nothing to do with Baal worship: it shows Elijah acting as a social and political critic, holding the monarchy accountable for judicial murder and the abuse of a commoner's property rights, a role at least as important, in social terms, as his religious campaign against Baal.

Worn down by Jezebel's threats after Carmel, Elijah flees to Mount Horeb, where he encounters Yahweh not in wind, earthquake or fire but in "a still small voice" (1 Kings 19:12), and is commissioned to anoint Jehu as the future king who will end the Omride dynasty, and Elisha as his own prophetic successor.

Elisha: prophet, healer and the architect of political revolution

Elisha receives Elijah's mantle and a "double portion" of his spirit (2 Kings 2:9-15) after witnessing Elijah taken up in a whirlwind. Where Elijah is a dramatic, solitary confronter of kings, Elisha's ministry is more socially embedded: he moves among ordinary Israelites, multiplying a widow's jar of oil so she can pay her debts and keep her sons out of slavery (2 Kings 4:1-7), restoring a Shunammite woman's son to life (2 Kings 4:8-37), and healing the Aramean military commander Naaman of leprosy (2 Kings 5), an episode that also extends Yahweh's reputation beyond Israel's borders. Elisha is also drawn into Israel's wars with the Aramean kingdom of Damascus, advising the king of Israel during a siege of Samaria (2 Kings 6-7), a prophet acting as a de facto royal adviser in matters of state and warfare, not merely religion.

Elisha's single most consequential act is political. He sends a member of the "sons of the prophets" to secretly anoint the army commander Jehu as king over Israel (2 Kings 9:1-13), fulfilling the commission Elijah received at Horeb. Jehu's resulting coup, conventionally dated to about 841 BC, kills King Joram and Queen Jezebel (thrown from a window and eaten by dogs, precisely as Elijah had foretold), exterminates the entire remaining Omride royal family, and culminates in a mass killing of Baal's priests and worshippers, gathered under false pretences at the temple of Baal in Samaria, which Jehu's men then demolish (2 Kings 10:18-28). Religious reform and violent regime change are, in this episode, the same act: the Baal cult is destroyed because the dynasty that sponsored it is destroyed. An external Assyrian source, the Black Obelisk of Shalmaneser III, depicts Jehu (labelled, inaccurately, "son of Omri" by the Assyrians, since he was not descended from Omri) bowing and presenting tribute, corroborating both Jehu's existence and the approximate date of his accession.

Jehu's revolution was not universally admired by later prophets. Roughly a century afterwards, Hosea condemns the very bloodshed Elisha had set in motion, "I will punish the house of Jehu for the blood of Jezreel" (Hosea 1:4), a reminder that Israelite prophecy was not a single unified voice but included prophets holding earlier prophetic actions, and the dynasties they produced, to ongoing moral account.

Amos: the shepherd of Tekoa and the prophet of social justice

By the reign of Jeroboam II (conventionally about 786 to 746 BC, though precise regnal dates vary between chronological schemes), Israel had recovered lost territory and enjoyed a period of real prosperity (2 Kings 14:25). That prosperity, however, was unevenly shared, and it is this inequality, not idolatry as such, that dominates the message of Amos, a herdsman and dresser of sycamore figs from Tekoa in Judah (Amos 1:1, 7:14) who travelled north to prophesy against Israel.

Amos's central charge is economic and judicial. He condemns those who "trample the head of the poor into the dust" and "sell the needy for a pair of sandals" (Amos 2:6-7, 8:6), who use dishonest scales and undersized measures to cheat customers (Amos 8:4-5), and elites, mockingly addressed as the "cows of Bashan," who "oppress the poor and crush the needy" while demanding wine from their husbands (Amos 4:1). He accuses the wealthy of living in "houses of hewn stone" and lounging on "beds of ivory" (Amos 5:11, 6:4) while the courts at the city gate, meant to protect the vulnerable, instead take bribes and "turn aside the needy" (Amos 5:12). Amos explicitly ranks justice above ritual correctness, demanding, "let justice roll down like waters, and righteousness like an ever-flowing stream" (Amos 5:24), while rejecting the value of festivals and sacrifices offered by an unjust society (Amos 5:21-23).

This message was recognised, at the time, as political as much as religious. When Amos prophesies at Bethel, the royal sanctuary Jeroboam I had established generations earlier, the priest Amaziah accuses him of conspiracy against King Jeroboam II and orders him to flee back to Judah (Amos 7:10-17), evidence that the Israelite state itself treated Amos's preaching as a direct threat to the monarchy, not simply as unwelcome moralising. Amos also warns explicitly of coming exile "beyond Damascus" (Amos 5:27), among the earliest prophetic warnings of the destruction that would in fact overtake Israel within a generation.

Hosea: covenant, marriage and the coming judgement on Israel

Hosea's ministry (Hosea 1:1 places him from the later years of Jeroboam II through several successive kings of Judah) spans the political disintegration that followed Jeroboam II's death, in which six kings held Israel's throne in roughly 25 years, several seizing power by assassination. Hosea dramatises Israel's covenant unfaithfulness to Yahweh through his own marriage: commanded to marry Gomer, "a wife of whoredom" (Hosea 1:2), he names their children symbolically, Jezreel (recalling and condemning Jehu's bloodshed there), Lo-Ruhamah ("not pitied") and Lo-Ammi ("not my people"), turning his domestic life into a living oracle of national judgement.

Hosea's targets are both religious and political. He condemns continuing idolatry and a priesthood that has failed to teach the people, declaring "my people are destroyed for lack of knowledge" (Hosea 4:6), but he also attacks the legitimacy of the monarchy itself, "they made kings, but not through me; they set up princes, but I knew it not" (Hosea 8:4), and condemns Israel's foreign policy of playing Assyria and Egypt off against each other as a form of political faithlessness, "Ephraim mixes himself with the peoples" and "makes a treaty with Assyria, and oil is carried to Egypt" (Hosea 7:8, 11; 12:1). Where Amos indicts social and economic injustice, Hosea indicts the political and religious leadership as a whole, arguing that Israel's coming destruction is the direct consequence of covenant infidelity across every sphere of national life, worship, kingship and diplomacy alike.

The prophetic critique of social structure

Read together, Amos and Hosea give historians one of the clearest ancient pictures of eighth-century BC Israelite social structure, refracted, as it is, through a hostile moral lens.

Archaeology corroborates the outline of this picture, though the fit is not exact. The Samaria ostraca, around one hundred inscribed potsherds recovered from the royal quarter at Samaria and generally dated to around the reign of Jeroboam II (though the precise regnal year is debated), record shipments of wine and oil from named estates to the capital, consistent with an economy organised around large, named landholdings rather than dispersed subsistence farms. Hundreds of carved ivory fragments, also excavated from Samaria's royal quarter, are widely connected to the "houses of ivory" mentioned for Ahab (1 Kings 22:39) and the "beds of ivory" Amos condemns (Amos 6:4), although some of the ivory pieces are Phoenician in style and may be earlier than the eighth century, so this correlation should be treated as illustrative of elite wealth rather than a direct dated match to Amos's own words.

The prophets of Israel at a glance

How to read a source on this topic

Section II sources on the Israelite prophets draw on two very different kinds of ancient written evidence, plus a smaller body of archaeological material, and each needs to be read differently.

First, separate the narrative history in 1 and 2 Kings (where the Elijah and Elisha stories appear) from the oracular prophetic books (Amos and Hosea) attributed to the prophets themselves. Kings forms part of what scholars, following the German biblical scholar Martin Noth, call the Deuteronomistic History, a connected historical narrative most historians think reached its core written form considerably later than the events it describes, plausibly during the seventh century BC, with further editing after Jerusalem's fall in 586 BC. Its purpose is explicitly theological: to explain Israel's and Judah's histories as a pattern of reward for covenant faithfulness and punishment for covenant infidelity, above all idolatry. This matters directly for Elijah and Elisha: their stories are selected and shaped to demonstrate Yahweh's power over Baal and to justify the violent change of dynasty under Jehu, so a strong answer notes the theological shaping rather than treating the narrative as a neutral transcript.

Second, even the "prophetic books" that preserve Amos's and Hosea's own oracles are not simple contemporary transcripts. Hosea's superscription (Hosea 1:1) dates his ministry across the reigns of Judean kings extending to Hezekiah, whose reign began well after Samaria's fall in 722 BC, showing that even oracular material close to a prophet's own words reached its final written form through later scribal compilation and editorial framing.

Third, treat archaeological evidence, the Samaria ostraca and ivories, and the Assyrian royal inscriptions (the Kurkh Monolith and Black Obelisk of Shalmaneser III; Sargon II's Nimrud Prism and Khorsabad Annals), for what each genre actually is. The ostraca are routine administrative logistics, useful for reconstructing landholding but silent on morality or motive. The Assyrian inscriptions are royal self-glorification, useful for external synchronism and approximate dates (Ahab at Qarqar in 853 BC; Jehu's tribute around 841 BC) but their precise figures, such as Sargon II's claimed deportation of 27,290 people from Samaria, should be treated as royal rhetoric rather than a reliable census.

Fourth, weigh disagreement between sources honestly. The Bible (2 Kings 17:5-6) and Sargon II's own inscriptions disagree over whether Shalmaneser V or Sargon II actually captured Samaria in 722/721 BC; historians such as Nadav Na'aman have argued from the Babylonian Chronicle that Shalmaneser V most likely completed the siege shortly before his death, with Sargon II later appropriating the credit in his own royal inscriptions, though this remains debated and should be flagged as such rather than resolved with false confidence.

Historians on the prophets and Israelite society

Historians disagree sharply over how much of the prophetic material can be used as direct evidence, and for what. Martin Noth's Deuteronomistic History thesis, still highly influential, treats the Elijah-Elisha narratives in Kings as later theological composition built from older northern prophetic traditions, not eyewitness reportage. Mario Liverani (Israel's History and the History of Israel, 2005) goes further, arguing that the entire biblical historical narrative, prophetic books included, is a retrospective ideological construction that must be read for what its later compilers wanted to argue about Israel's fall, not accepted as a straightforward record. Israel Finkelstein and Neil Asher Silberman (The Bible Unearthed, 2001) use archaeology to argue that the Omride kingdom, not the earlier "United Monarchy," was the first substantial Israelite state, which strengthens the plausibility of a wealthy, internationally connected ninth-century court capable of sponsoring a state cult like the one Elijah opposed. William G. Dever takes a more traditional position, arguing that discoveries such as the Samaria ivories and ostraca substantially corroborate the biblical picture of Omride-era wealth and its eighth-century social consequences. On the prophets themselves, Robert R. Wilson (Prophecy and Society in Ancient Israel, 1980) distinguishes prophets who operated close to royal courts from more socially peripheral prophets like Amos, a distinction useful for explaining why each figure criticised power from a different structural position. Norman K. Gottwald reads Amos's specific economic complaints sociologically, as genuine evidence of land consolidation and debt bondage accompanying Jeroboam II's prosperity, rather than as generic moral complaint. On the fall of Samaria itself, Nadav Na'aman has argued, using the Babylonian Chronicle and Assyrian records, that the conquest was most likely substantially completed under Shalmaneser V before Sargon II later claimed the credit in his own inscriptions, a genuinely contested point of chronology.