The Chronological Bible

The legal metaphor forms the structure of the beginning of Chapter 4, as “the Lord has an indictment against the inhabitants of the land,” followed by a list of charges: No faithfulness No loyalty No knowledge of God Swearing Lying Murder Stealing Adultery Bloodshed The first three charges provide the most contrast to the condemnations of Amos. Hosea is much more considered with the Israelites’ theology: his complaints seem to be that the Israelites are worshiping other gods and believing the wrong things. He lays the blame for this at the feet of the priests, calling them whores and promising to “destroy [their] mother (4:5).” There are poetic details here that are likely references to specific religious practices, but they’re likely nearly impossible to decode. “Wine and new wine take away the understanding. My people consult a piece of wood, and their divining rod gives them oracles. For a spirit of whoredom has led them astray, and they have played the whore, forsaking their God. T

Reading through Hosea is a very different experience than reading through Amos. The book begins with purportedly biographical information about the prophet that is intended as a metaphor about the relationship between the people of Israel and God. And, well, to address the elephant in the room, it’s not great. The central conceit of these chapters is that Hosea marries a WHORE (representing the people of Israel) who cannot stop WHORING (worshiping other gods) and must be punished (killed by famine and war) before she can be remarried (live in a united theocracy). A variation of the word “whore” is used seven times in these three chapters, and it really sets the tone. Passages like the following, addressed to the prophet’s children, leave a really bad taste in my mouth in a way that Amos fulminating against the elite of Israel for oppressing the poor does not. “Plead with your mother, plead - For she is not my wife, And I am not her husband -  That she put away her whoring from her face