THE INTRICATE RELATIONSHIP BETWEEN POLITICS AND RELIGION IN THE HEBREW BIBLE: THE PROPHET AMOS AS A CASE STUDY

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THE INTRICATE RELATIONSHIP BETWEEN POLITICS AND RELIGION IN THE HEBREW BIBLE: THE PROPHET AMOS AS A CASE STUDY Kevin Patrick Wax Dissertation presented for the degree of Doctor of Philosop... hy in the Faculty of Arts and Social Sciences at Stellenbosch University DECLARATION By submitting this dissertation electronically, I declare that the entirety of the work contained therein is my own, original work, that I am the sole author thereof (save to the extent explicitly otherwise stated), that reproduction and publication thereof by Stellenbosch University will not infringe any third party rights, and that I have not previously in its entirety or in part submitted it for obtaining any qualification. ABSTRACT Politics, in modern society, has become intimately associated with poor governance, fraud and corruption, social decay, abuse of power, indifference to the plight of the poor, squandering of critical resources and self-enrichment. This situation has been further aggravated by the debate that religion and politics should be kept separate at all costs. The demand for social justice in marginalised communities has increased dramatically over the last few decades. The escalation of human conflict, poverty, social inequality and corrupt practices across the globe over recent years, demands a radical reassessment of how the human race engages politically, socially and economically with each other. Hebrew classical prophets such as Hosea, Amos, Isaiah and Micah have through their messages of condemnation, indictment, punishment and hope confronted the serious political and social challenges that prevailed during and subsequent to their time. They demonstrated immense bravery against the established order of the day as they proclaimed Yahweh’s gross displeasure and divine judgement for the manner in which those in power had treated the poor. Amos, in particular, has captivated scholars over many decades as they dissected every emotion, historical context, social structure, biblical tradition and literary convention in order to understand his message. This study is an attempt to re-evaluate the critical balance between politics and religion as demonstrated in the divine mandate provided to kings, centuries ago in the ancient Near East, to rule in a just and righteous manner. An examination of the role and function of the prophets, their relationship with the political and religious structures of the day as well as an exegetical study of selected Amos texts has been undertaken to determine how this social imbalance was addressed by the prophets. A general hypothesis is advanced to restore this intricate balance between modern politics and religion. The study further enables a theological re-evaluation of how this balance could possibly be pursued as a potential catalyst for its overall social restoration. OPSOMMING Die politiek, in die hedendaagse samelewing, word nou geassosieer met swak regering, bedrog en korrupsie, sosiale verrotting, misbruik van mag, onverskilligheid teenoor die ellende van die armes, verkwisting van kritiese hulpbronne en selfverryking. Hierdie situasie word verder vererger as gevolg van ‘n debat wat daarop aandring dat die politiek en die godsdiens ten alle koste apart gehou moet word. Die aandrang vir sosiale geregtigheid in verarmde gemeenskappe het dramaties toegeneem oor die laaste dekades. Die progressiewe toename in menslike konflik, armoede, sosiale ongelykheid en omkopery wêreldwyd, die onlangse jare, vereis ‘n radikale her- evaluering oor hoe die mensdom met mekaar oor die weg kom polities, sosiaal en ekonomies. Die Bybels-Hebreeuse profete soos Hosea, Amos, Jesaja en Miga het met hulle boodskappe van aanklag, straf en hoop die ernstige politieke en sosiale uitdagings wat gedurende hulle tyd geheers het gekonfronteer. Hulle het ongekende dapperheid gedemonstreer teen die destydse owerhede en so Jahwe se intense ontevredenheid en goddelike oordeel verwoord teenoor die swak behandeling van die armes. Amos, in die besonder, het geleerdes oor die dekades bekoor en elke emosie, historiese agtergrond, sosiale struktuur, tradisie en literêre konvensie is benut in ‘n poging om sy boodskap te verstaan. Hierdie studie is ‘n poging om die sensitiewe balans tussen die politiek en die godsdiens te her-evalueer in die lig van die beginsel van regverdige regering as goddelike mandaat wat reeds eeue gelede aan konings van die ou Nabye Ooste opgedra is. ‘n Ondersoek na die rol en funksie van die profete, hul verhouding met die politieke en godsdienstige strukture van hulle tyd, sowel as ‘n eksegetiese studie van geselekteerde Amos tekste word onderneem om te bepaal hoe hierdie sosiale onewewigtigheid hanteer is. ‘n Algemene hipotese word aan die hand gedoen om die ingewikkelde balans tussen die moderne politiek en godsdiens te herstel. Die studie kan verder van waarde wees deurdat dit ‘n teologiese herbesinning bied wat kan dien as ‘n moontlike katalisator vir algehele sosiale restorasie. ACKNOWLEDGEMENTS To God, the Almighty, the supreme arbitrator of justice and righteousness who has granted me the energy and perseverance to complete this task. May His name be honoured and glorified through this dissertation. I am deeply indebted to my promoter, Prof. Paul Kruger from the Department of Ancient Studies for his steady support, wisdom and knowledge over the years. Professor Kruger’s patience, expert guidance, professional critique and ongoing encouragement have significantly contributed to the finalisation of this dissertation. My appreciation is also expressed to the two external examiners Prof. DT Adamo (Kogi State University, Nigeria) and Prof. WS Boshoff (University of South Africa) as well as the internal examiner Prof. I Cornelius (Stellenbosch University) for their constructive comments on the dissertation. Ms. A Wheeler from the Wits Writing Centre who kindly proofread the final manuscript has been extremely helpful in this regard. I also thank Ms. B Cyster, from the Department of Ancient Studies, for her assistance and support. The much appreciated financial assistance from the University of Stellenbosch has provided the necessary impetus to commence with this study. I also owe a debt of gratitude to my colleagues Councillor Mmusi Maimane, the Democratic Alliance caucus leader in the City of Johannesburg, who graciously created the necessary space for me to finalise this dissertation, as well as to Councillor Vasco Da Gama, chairman of the Johannesburg caucus, who has always recognised and encouraged the potential in me. Finally, I would like to express my appreciation to my wife Carol, for her moral and financial support as well as ongoing encouragement especially at times when I found it difficult to continue. My children Carmen, Candice, Kaylon and Kaleb who demonstrated a deep sense of understanding when my duties as a parent was somewhat limited at times, and to my sons-in-law Roger and Reagan for stepping in when I needed their assistance. My grandchildren Tristan, Jordan, Zoe and Joshua, for whom I desire a better country and world, has been my inspiration on this endeavour. Patrick, Lucia, Eugene and Beryl thank you for your reassuring friendship and fellowship especially during the more difficult times. ABBREVIATIONS BAR Biblical Archeology Review BTB Biblical Theology Bulletin BZAW Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft CR:BS Currents in Research: Biblical Studies HBT Horizons in Biblical Theology HUCA Hebrew Union College Annual Int Interpretation: A Journal of Bible and Theology JNSL Journal of Northwest Semitic Languages JSOT Journal for the Study of the Old Testament OTE Old Testament Essays RevExp Review and Expositor SAIIA South African Institute of International Affairs SBLDS Society of Biblical Literature Dissertation Series SOTS Society of Old Testament Studies TDOT Theological Dictionary of the Old Testament VT Vetus Testamentum VTSup Supplements to Vetus Testamentum ZAW Zeitschrift für die alttestamentliche Wissenschaft TABLE OF CONTENTS TITLE i DECLARATION ii ABSTRACT iii OPSOMMING iv ACKNOWLEDGEMENTS v ABBREVIATIONS vi CHAPTER 1 1 INTRODUCTION 1 1.1 RESEARCH PROBLEM 1 1.2 PRELIMINARY NOTES 1 1.3 OUTLINE OF STUDY 4 1.4 THEORETICAL ASSUMPTIONS 4 1.5 METHODOLOGY AND APPROACH 5 CHAPTER 2 6 POLITICS AND RELIGION IN AMOS STUDIES: AN OVERVIEW 6 2.1 ISRAEL’S RELIGIOUS TRADITION RECONTRUCTED: 1880s - 1920s 8 2.1.1 Amos and Ethical Monotheism 9 2.1.2 Ecstasy and Prophecy in Amos 11 2.1.3 In Search of the Authentic Words of Amos 14 2.2 AMOS IN A SOCIAL AND THEOLOGICAL SETTING: 1920s - 1970s 17 2.2.1 Cultic Criticism in Amos 17 2.2.2 Amos’ Cultic Associations 18 2.2.3 Covenantal Theology, Lawsuit and Wisdom Literature in Amos 21 2.3 THE TEXT AS FOCAL POINT: 1970s ONWARDS 23 2.3.1 Historical Reconstruction of the Text 24 2.3.2 Locating Amos within the Text 27 2.3.3 The Impact of Amos on the Community of Readers 30 2.4 SOCIAL SCIENTIFIC STUDIES IN AMOS AND THE HEBREW BIBLE 32 2.4.1 Archeological Findings and Social Theory 34 2.4.2 Social Science and Anthropology 36 2.4.3 The Quest for Social Scientific Effectiveness 37 2.4.4 Promising Prospects in Social Scientific Research 41 2.5 SUMMARY 42 CHAPTER 3 46 POLITICAL IDEOLOGIES AND STRUCTURES OF THE ANCIENT NEAR EAST IN THE FIRST HALF OF THE 1ST MILLENNIUM BC 46 3.1 KINGSHIP IDEOLOGY OF THE ANCIENT NEAR EAST IN THE FIRST HALF OF THE 1ST MILLENNIUM BC 48 3.1.1 The Origins of Kingship in the Ancient Near East 49 3.1.2 The Nature of Kingship and its Relationship to the Gods 54 3.1.3 Political Legitimation and Religious Validation of Kingship 60 3.1.4 Ideal Justice and the Role and Function of Kingship in the Ancient Near East 67 3.2 KINGSHIP IDEOLOGY IN ANCIENT ISRAEL IN THE FIRST HALF OF THE 1ST MILLENNIUM BC 69 3.2.1 Political Centralisation and Emerging Kingship in Israel 70 3.2.2 Political Legitimation of Kingship in Israel 77 3.2.3 The Nature of Israelite Kingship and its Relationship to Yahweh 78 3.2.4 Social Justice and the Role and Function of the King in Israel 80 3.3 SUMMARY 85 CHAPTER 4 86 AN OVERVIEW OF THE INSTITUTION OF PROPHECY AND ITS RELATIONSHIP WITH THE PREVAILING POLITICAL SYSTEMS 86 4.1 UNDERSTANDING AND DEFINING PROPHETIC BEHAVIOUR 87 4.1.1 Traditional Views on Prophecy 87 4.1.2 The Social Location of the Prophet 88 4.1.3 Current Trends and the Dating of the Amos Text 97 4.2 ISRAELITE PROPHECY WITHIN THE CONTEXT OF THE ANCIENT NEAR EAST 101 4.2.1 Egypt and Mesopotamia 103 4.2.2 Israelite Prophecy 106 4.3 THE POSSIBLE SOCIO-POLITICAL ENVIRONMENT OF 8TH CENTURY BC ISRAEL 109 4.3.1 Possible Political and Economic Conditions in 8th century BC Israel 111 4.3.2 Prophetic Relationship to the Political Structures of the time 115 4.3.3 Amos: The Historical Figure Behind the Prophetic Text 119 4.4 SUMMARY 122 CHAPTER 5 123 THE INTRICATE RELATIONSHIP BETWEEN RELIGION AND POLITICS: SELECTED TEXTS FROM AMOS 123 5.1 COMPOSITION OF THE BOOK OF AMOS 125 5.2 ANALYSIS OF SELECTED TEXTS 127 5.2.1 Amos 2:6-8: Severe Acts of Oppression 127 5.2.1.1 Literary Form and Structure 2:6-8 128 5.2.1.2 Exegetical Analysis 2:6-8 130 (a) Debt-slavery and Bonding of Freehold Property [2:6] 131 (b) Violating the Rights of the Poor and denial of Justice [2:7] 134 (c) Pledges for Unpaid Debts and Abuse of Restitution [2:8] 136 5.2.2 Amos 3:9-11: A Call to Witness Oppression 138 5.2.2.1 Literary Form and Structure 3:9-11 140 5.2.2.2 Exegetical Analysis 3:9-11 141 (a) Divine Proclamation to Witness: Egypt and Ashdod [3:9] 141 (b) Those who Invest in Violence and Destruction [3:10] 143 (c) Severe Punishment of the Political Establishment [3:11] 145 5.2.3 Amos 3:13-15: Sacral Refuge and Prized Possessions Destroyed 146 5.2.3.1 Literary Form and Structure 3:13-15 147 5.2.3.2 Exegetical Analysis 3:13-15 150 (a) Hear and Testify against Israel [3:13] 150 (b) Loss of Sacral Refuge at Bethel [3:14] 150 (c) Valuable Possessions will be Destroyed [3:15] 152 5.2.4 Amos 4:1-3: Feed on! You Cows of Bashan 153 5.2.4.1 Literary Form and Structure 4:1-3 155 5.2.4.2 Exegetical Analysis 4:1-3 156 (a) Despicable Acts Exposed [4:1] 156 (b) Punishment ensured by Divine Oath [4:2] 158 (c) No Escape from Exile [4:3] 160 5.2.5 Amos 5:4-6: Seek Yahweh and Live 160 5.2.5.1 Literary Form and Structure 5:4-6 161 5.2.5.2 Exegetical Analysis 5:4-6 164 (a) Seek Me and Live [5:4] 164 (b) Sanctuaries no Longer Provide Refuge [5:5] 166 (c) Bethel Beware [5:6] 169 5.2.6 Amos 5:7: The Perversion of Justice and Righteousness 170 5.2.6.1 Literary Form and Structure 5:7 170 5.2.6.2 Exegetical Analysis 5:7 171 (a) Demeaning Justice and Righteousness [5:7] 171 5.2.7 Amos 5:10-13: For I Know Your Transgressions 173 5.2.7.1 Literary Form and Structure 5:10-13 174 5.2.7.2 Exegetical Analysis 5:10-13 176 (a) Denial of Justice [5:10] 176 (b) Self-Enrichment leads to Self-Destruction [5:11] 177 (c) Subverting the Cause of the Needy [5:12] 179 (d) Wise Counsel will Perish for Evil Days [5:13] 180 5.2.8 Amos 5:14-15: Love Good and Restore Justice 181 5.2.8.1 Literary Form and Structure 5:14-15 182 5.2.8.2 Exegetical Analysis 5:14-15 183 (a) Seek Good and You Might Live [5:14] 183 (b) Restore Justice - Restore Yahweh’s favour [5:15] 184 5.2.9 Amos 5:21-27: Futility of Sacrifices, Offerings and Worship 187 5.2.9.1 Literary Form and Structure 5:21-27 188 5.2.9.2 Exegetical Analysis 5:21-27 190 (a) I Despise your Feasts and Solemn Assemblies [5:21] 190 (b) Your Offerings are Vain [5:22] 192 (c) The Irritation of your Soulless Music [5:23] 193 (d) Let Justice Reign and Righteousness Prevail [5:24] 193 (e) Relationships Surpass Sacrifices and Offerings [5:25] 195 (f) Guilt of Idolatrous Worship [5:26] 195 (g) Punishment Guaranteed [5:27] 196 5.2.10 Amos 6:1-7: Woe to your Complacency and Self-Indulgence 197 5.2.10.1 Literary Form and Structure 6:1-7 199 5.2.10.2 Exegetical Analysis 6:1-7 201 (a) Misplaced Self-Confidence [6:1] 201 (b) Look Around and Compare Yourself [6:2] 203 (c) Rejection of the Day of Judgement [6:3] 204 (d) Indolent Luxury and Unconscionable Consumption [6:4] 204 (e) Your Cheap Imitation of David [6:5] 206 (f) Indifference to the Ruin of Joseph [6:6] 207 (g) First in Line to be Exiled [6:7] 208 5.2.11 Amos 6:11-12: Punishment for Absurdity 209 5.2.11.1 Literary Form and Structure 6:11-12 210 5.2.11.2 Exegetical Analysis 6:11-12 211 (a) Yahweh commands Total Destruction [6:11] 211 (b) Absurd Behaviour distorts Justice and Righteousness [6:12]212 5.2.12 Amos 8:4-7: Corrupt Practices will not be Overlooked 213 5.2.12.1 Literary Form and Structure 8:4-7 214 5.2.12.2 Exegetical Analysis 8:4-7 215 (a) A Warning to the Oppressors [8:4] 215 (b) Preference for Corruption instead of True Worship [8:5] 215 (c) Selling the Poor into Bondage [8:6] 217 (d) Deeds will not be Disregarded [8:7] 218 CHAPTER 6 220 SUMMARY 220 CHAPTER 7 223 POLITICS AND RELIGION IN A 21ST CENTURY GLOBAL CONTEXT 223 7.1 LESSONS FROM AMOS FOR THE BALANCE BETWEEN POLITICS AND RELIGION IN MODERN SOCIETY 224 7.2 TOWARDS A THEOLOGICAL RE-EVALUATION 227 BIBLIOGRAPHY 229 CHAPTER 1 INTRODUCTION 1.1 RESEARCH PROBLEM The relationship between politics and religion is viewed with immense suspicion by those who might favour a particular status quo. In contrast to this, the relationship between politics and religion is also embraced by those who feel that religion has a critical role to play in changing political structures. It is with regard to the latter that a study of the biblical book of Amos becomes of vital significance. Despite a number of publications which examined issues of social justice present in the book of Amos (Strijdom 1996, Strydom 1996, Wittenberg 1993, Albertz 1992, Carroll 1992, Doorly 1989, Auld 1986, Mays 1983, Cohen 1979), as well as within the broader ancient Near East (Nel 2000, Polley 1989), the relationship between politics and religion has not been adequately addressed. .......................................................................................continued........................................................................... [Show More]

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