Socio-critical sayings of amos

286 Pages·2012·2.1 MB·English

by  Thomas Vadackumkara Saviour

Socio-critical Sayings of Amos
A Contextualized Interpretation Focusing on Implications
for Theological Social Ethics

Inaugural-Dissertation
zur Erlangung des Grades eines Doktors der Theologie
an der Katholisch-Theologischen Fakultät
der Ludwig-Maximilians-Universität München

Vorgelegt von
Thomas Vadackumkara Saviour

München 2012
Erstgutachter: Prof. Dr. Hermann-Josef Stipp
Zweitgutachter: Prof. Dr. Markus Vogt
Tag der mündlichen Prüfung: 03. Juli 2012
i

Table of Contents
General Introduction ............................................................................................................... 1

Chapter 1: A Study of the Texts with Socio-critical Contents in the Book of Amos (2,6-
16; 4,1-3; 5,7+10.11.12+16-17; 6,1-14; 8,4-14) ....................................................................... 8

1.1. Delimitation of Time: Historical Time and Time of Composition .............................. 8
1.1.1. Narrated Time or Historical Time .................................................................... 8
1.1.2. Time of Composition of the Text ................................................................... 10
1.1.3. Factors Affecting the Reconstruction of Socio-historical Background .......... 12

1.2. Amos 2,6-16: A Specimen Text of Prophetic Speech on Behalf of the Weak .......... 13
1.2.1. Delimitation, Structure, Destination and Translation of the Text .................. 14
1.2.1.1. Delimitation of the Text ................................................................................. 14
1.2.1.2. Structure of the Oracle .................................................................................... 16
1.2.1.3. Destination ...................................................................................................... 16
1.2.1.4. Translation ...................................................................................................... 17
1.2.2. The Accusations: A Catalogue of Seven Transgressions (vv. 6-8) ................ 18
1.2.2.1. Introductory Formula and Numerical Saying (v. 6a-b) .................................. 18
1.2.2.2. Selling of the Righteous and the Needy (v. 6c) .............................................. 19
1.2.2.3. Oppression of the Poor (v. 7a) ........................................................................ 24
1.2.2.4. Perverting the Way of the Afflicted (v. 7b) .................................................... 26
1.2.2.5. Fifth Transgression: A man and his Father Going to the Same Girl (v. 7c) ... 28
1.2.2.6. Cultic Activities on Distrained Garments (v. 8a) ........................................... 31
1.2.2.7. Drinking Wine Taken as Fines in the House of God (v. 8b) .......................... 33
1.2.3. YHWH’s Benevolent Actions and the Ingratitude of Israel (vv. 9-12) .......... 34
1.2.3.1. Annihilation of Amorites (v. 9) ...................................................................... 36
1.2.3.2. Bringing out of the Land of Egypt and Wandering in the Desert (v. 10) ....... 36
1.2.3.3. Appointing of Nazirites and Prophets (v. 11) ................................................. 37
1.2.3.4. Two More Transgressions (v. 12) ................................................................... 38
1.2.4. The Punishment: Defeat and the End of Normal Life (vv. 13-16) ................. 38
1.2.4.1. Life shall Come to a Halt (v. 13) .................................................................... 39
1.2.4.2. Military Defeat (vv. 14-16) ............................................................................ 40

1.3. Accusations against the Upper Class Women of Samaria (4,1-3) ............................. 41
1.3.1. The Addressees: “the Cows of Bashan” ......................................................... 41
1.3.2. The Accusations: Partakers in Exploitation (v. 1bc) ...................................... 42
1.3.2.1. Oppression of the Poor (v. 1b) ........................................................................ 42
1.3.2.2. Trampling on the Needy (v. 1b) ..................................................................... 43
1.3.2.3. Collusion in the Exploitative Deeds of their Husbands (v. 1d) ...................... 43
1.3.3. Swearing by YHWH (v. 2) ............................................................................. 44
1.3.4. The Punishment: Exile (vv. 2b-3) ................................................................... 45

1.4. The Socio-critical Sayings 5,7+10.11.12+16-17 ....................................................... 46
1.4.1. The Addressees: “the House of Israel” ........................................................... 46
1.4.2. The Accusations: Ignoring Justice (vv. 7.10.11a.b.c.e.12) ............................. 47
1.4.2.1. Ignoring “Justice” and “Righteousness” (vv. 7.10) ........................................ 47
1.4.2.2. Exploitation of the Poor (v. 11a) .................................................................... 48
1.4.2.3. Luxurious Houses and Pleasant Vineyards (vv. 11c.e.12) ............................. 50
1.4.3. YHWH Knows and Authorizes the Punishment (vv. 12a.16a.17) ................. 51
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1.4.4. The Punishment: Futility, Mourning (vv. 11d.f. 16-17) ................................. 51
1.4.4.1. Futility of Construction and Agricultural Activities (vv. 11d.f) ..................... 51
1.4.4.2. All Pervasive Mourning (vv. 16-17) ............................................................... 52

1.5. Affluent People Living in False Security (6,1-14) .................................................... 53
1.5.1. The Addressees: “the House of Israel” ........................................................... 53
1.5.2. The Accusations: Disregard for the Will of YHWH (6,1-6.12-13) ................ 53
1.5.2.1. Futility of False Security (vv. 1-3) ................................................................. 53
1.5.2.2. Leading Indulgent Life Unconcerned about the Plight of the Poor (vv. 4-6) . 55
1.5.2.3. Disregard for Justice, Righteousness and Actions of YHWH (vv. 12-13) ..... 57
1.5.3. YHWH Abhors “the Pride of Jacob” (v. 8a-c) ............................................... 58
1.5.4. The Punishment: Defeat, Destruction, Exile (vv. 7. 8d-11.14) ...................... 59
1.5.4.1. Exile and End of Revelry (v. 7) ...................................................................... 59
1.5.4.2. Devastation of the City (vv. 8d-11) ................................................................ 60
1.5.4.3. Oppression by a Nation Raised up by YHWH (v. 14) ................................... 60

1.6. Greedy Merchants who Appropriate Wealth at the Expense of the Poor (8,4-14) .... 60
1.6.1. The Accusations: Oppression through Malpractices in Trade (vv. 4-6) ......... 61
1.6.1.1. Oppressing the Needy and Afflicted (v. 4) ..................................................... 61
1.6.1.2. Malpractices in Trade to the Disadvantage of the Poor and Needy (vv. 5-6) 61
1.6.2. YHWH Swears by “the Pride of Jacob” and does not “Forget” (v.7) ............ 63
1.6.3. The Punishment: Natural Catastrophe, Abandonment, and Fall (vv. 8-14) ... 64
1.6.3.1. Terrestrial and Celestial Catastrophe and Resultant Mourning (vv. 8-10) ..... 64
1.6.3.2. Abandonment by YHWH (vv. 11-12) ............................................................ 64
1.6.3.3. The Fall of Young Men and Women (vv. 13-14) ........................................... 65

1.7. Concluding Summary ................................................................................................ 66

Chapter 2: The Social Crisis in the Light of Archaeological and Sociological Research 73

2.1. Two Models to Understand the Crisis ....................................................................... 76
2.1.1. Model of Canaanite Officers .......................................................................... 76
2.1.2. Model of Rent Capitalism ............................................................................... 77

2.2. Factors Responsible for Social Crisis in Ancient Israel ............................................ 79
2.2.1. Urbanisation and Population Growth ............................................................. 80
2.2.1.1. Increase in Number of Settlements and Population in Archaeology .............. 80
2.2.1.2. Impact of Demographic Factors on Israelite Society ..................................... 83
2.2.2. Increased Building Activities, Heavy Taxes and Forced Labour ................... 85
2.2.3. Break-up of Tribal Solidarity ......................................................................... 88
2.2.4. Emergence of a Class Society ........................................................................ 92
2.2.4.1. Formation of an Upper Class in Israel ............................................................ 95
2.2.4.2. Signs of Affluence and Officers in the Light of Samaria Ostraca ................ 101
2.2.4.3. Class Distinctions in Archaeology: Tell el-Fār‘a ......................................... 103
2.2.5. Debt System .................................................................................................. 103

2.3. Concluding Summary .............................................................................................. 104
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Chapter 3: Amos’ Call for Justice, the Institutional Response and their Implications for
Theological Social Ethics ..................................................................................................... 107

3.1. The Realization-Focused Justice of Amos .............................................................. 107
3.1.1. Amos’ Idea of Justice – Re-establishing Proper Relationships .................... 110
3.1.2. Assuring Justice to the Deprived Sections ................................................... 118
3.1.3. Condemning Injustice and Oppression ......................................................... 122
3.1.4. Critique on the Perpetrators of Injustice ....................................................... 129
3.1.5. Amos’ Vision of Just Society and Jesus’ Idea of Kingdom of God ............. 136
3.1.6. Impact of the Prophetic Critique on the Church ........................................... 139

3.2. The Institutional Response to Injustice: the Biblical Social Laws .......................... 142
3.2.1. The Prophets and the Torah .......................................................................... 143
3.2.2. A Socio-Historical Understanding of the Law Codes in the Bible ............... 146
3.2.3. Concern for the Deprived Sections in the Biblical Law Codes .................... 148
3.2.3.1. Laws to Protect the Interests of Slaves ......................................................... 149
3.2.3.2. Lending on Interest and Pledging ................................................................. 153
3.2.3.3. Securing Justice for the Poor before Law ..................................................... 157
3.2.3.4. Seventh Year Rest and Jubilee Releases ...................................................... 158

3.3. Theological Frameworks: Justice as Affirmation of God-Willed Dignity .............. 163
3.3.1. Involvement of YHWH through the Signs of the Times .............................. 166
3.3.2. Recollecting the Past to Live in the Present ................................................. 169
3.3.3. Punishment: Shattering False Confidence and Restoring Identity ............... 174
3.3.4. YHWH-Willed Justice and Human Freedom ............................................... 182

3.4. Concluding Summary .............................................................................................. 188

Chapter 4: An Actualization of the Message Using the Principles of Social Ethics ....... 191

4.1. Amos’ Response and its Implications for Socio-ethical Principles ......................... 192
4.1.1. Methodological Reflection ........................................................................... 193
4.1.2. Principle of Personality ................................................................................ 194
4.1.3. Principle of Solidarity ................................................................................... 200
4.1.4. Principle of Subsidiarity ............................................................................... 204
4.1.5. Principle of Sustainability ............................................................................ 211

4.2. Actualization of the Message for the Tribal People of Chotanagpur, India ............ 217
4.2.1. Description of the Destination Community for Actualization. ..................... 218
4.2.2. Identifying the Present Situation and Implications of the Message ............. 220
4.2.2.1. Aspect of Personality .................................................................................... 220
4.2.2.1.1. Challenges to the Tribal Concept of Personality Today ............................... 222
4.2.2.1.2. Implications of the Prophetic Call to Rights and Dignity ............................ 226
4.2.2.2. The Aspect of Solidarity ............................................................................... 228
4.2.2.2.1. The Challenges to the Solidarity Network of the Tribals ............................. 228
4.2.2.2.2. Implications of the Prophetic Call of Justice ................................................ 236
4.2.2.3. Aspect of Subsidiarity .................................................................................. 238
4.2.2.3.1. Strengthening Help for Self-Help ................................................................. 238
4.2.2.3.2. Strengthening Institutions of Self-Rule ........................................................ 241
4.2.2.4. Aspect of Sustainability ................................................................................ 246
4.2.2.4.1. Challenges to Sustainability Today .............................................................. 248
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4.2.2.4.2. Prophetic Vision for a Sustainable Society Today ....................................... 250

4.3. Amos’ Theological Framework: a Model for Church’s Social Engagement .......... 254
4.3.1. Recollection of the Actions of God in the History ....................................... 255
4.3.2. God’s Awareness of Injustice and Re-establishing True Identity ................ 256

4.4. Concluding Summary .............................................................................................. 258

General Conclusion .............................................................................................................. 261

Bibliography ......................................................................................................................... 266
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Abbreviations
5x Number followed by ‘x’ to indicate the number of occurrences of a
word or expression (5x = five times/occurrences)
AB The Anchor Bible
ANET J.B. Pritchard (ed.), Ancient Near Eastern Texts Relating to the Old
Testament
ATD Das Alte Testament Deutsch
BASOR Bulletin of the American Schools of Oriental Research
BBB Bonner Biblische Beiträge
BDB F. Brown / S.R. Driver / C.A. Briggs, A Hebrew and English Lexicon of
the Old Testament
BHK R. Kittel, Biblia Hebraica
BHS Biblia Hebraica Stuttgartensia
BKAT Biblische Kommentar Altes Testament
BZAW Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft
ch/s. chapter/s
chr Chronicler
CIG Christ in der Gegenwart
dtn Deuteronomy, Deuteronomic
dtr Deuteronomists, Deuteronomistic
ed. edited by; edition
ELB (Revidierte) Elberfelder Bibel
ESV English Standard Version
GKC W. Gesenius, Gesenius’ Hebrew Grammar, E. Kautzsch (ed.), A.E.
Cowley (trans.)
HThKAT Herders Theologischer Kommentar zum Alten Testament
HUCA Hebrew Union College Annual
IEJ Israel Exploration Journal
JBL Journal of Biblical Literature
JJDMS Jharkhand Journal of Development and Management Studies
JM P. Joüon / T. Muraoka, A Grammar of Biblical Hebrew
JSOT Journal for the Study of the Old Testament
JSOTSS Journal for the Study of the Old Testament Supplement series
KAT Kommentar zum Alten Testament
KB L. Koehler / W. Baumgartner (eds.), A Bilingual Dictionary of the
Hebrew and Aramaic Old Testament
KS Kleine Schriften zur Geschichte des Volkes Israel
LXX Septuagint
MT Masoretic Text
MThZ Münchener theologische Zeitschrift
n The letter n followed by a number indicates the reference to a footnote
in this dissertation or reference to footnotes in other sources when so
indicated.
NIBC New International Biblical Commentary
NKJV New King James Version
NRSV New Revised Standard Version
OTL Old Testament Library
SBLDS Society of Biblical Literature Dissertation Series
TA Tel Aviv
vi

TDOT G.J. Botterweck / H. Ringgren / H.J. Fabry (eds.), Theological
Dictionary of the Old Testament
trans. Translated by; translation
TrThZ Trierer Theologische Zeitschrift
UF Ugarit - Forschungen
vol. Volume
VT Vetus Testamentum
WBC Word Biblical Commentary
ZDPV Zeitschrift des deutschen Palästina Vereins
1

General Introduction
This study has as its first inspiration the affirmation of the Pastoral Constitution of the
Second Vatican Council, Gaudium et spes, No. 4, which says,
the Church has always had the duty of scrutinizing the signs of the times and of
interpreting them in the light of the Gospel. Thus, in language intelligible to each
generation, she can respond to the perennial questions which men ask about this
present life and the life to come, and about the relationship of the one to the other.
In order to be faithful to this task, the biblical exegete today is called upon to actualize the
message of the biblical text to reveal its meaning for the men and women of today. This
involves re-reading the biblical text in the new circumstances and applying it to the
contemporary situation of the People of God, as the Pontifical Biblical Commission’s
Document on the Interpretation of the Bible in the Church, 1993, suggests.1
The conviction that underlies this study is that when interpreting a biblical text today,
especially in a context like India, where pluralistic religious faiths, structural injustices and
abject poverty determine the reality of life, one should first and foremost think about its
relevance. One of the widely respected Indian biblical scholars, George Soares Prabhu,
mentions: “Relevance has always been the goal of traditional Indian (Hindu) theology, where
a study of the sacred books was never a merely academic exercise (truth for truth’s sake) but
always a quest for liberation.”2 And the German theologian Hans Waldenfels also points out:
“The origin of theology had to do with the spreading of Christianity and its claim to have a
message for all people.”3 This claim was the driving force behind the presentation of its
message in a language understandable to all, though care was also taken that the message was
not lost in this endeavour.4 The contextualization of a text springs from the following two
aspects suggested by Waldenfels5:
i. The text is the sum total of the speaker and his intention, speech, attitude to the
hearer, thinking, language, and mood.

1 Cf. The Interpretation of the Bible in the Church, See J.A. Fitzmyer, The Biblical Commissions
Document: The Interpretation of the Bible in the Church: Text and Commentary, Subsidia Biblica 18, Rome:
Editrice Pontifico Istituto Biblico, 1995. The Commission finds such an actualization possible “… because the
richness of the meaning contained in the biblical text gives it a value for all times and all cultures (cf. Isa 40:8;
66:18-21; Matt 28:19-20).” P. 171.
2 G.M. Soares-Prabhu, “Towards an Indian Interpretation of the Bible”, in Padinjarekuttu I. (ed.),
Collected Writings of George M. Soares-Prabhu, S.J., vol. 1: Biblical Themes for a Contextual Theology Today,
Jnana-Deepa Vidyapeeth Theology Series 2, Pune: Jnana-Deepa Vidyapeeth, 1999, p. 216.
3 My translation from “Die Entstehung der Theologie hatte also mit der Ausbreitung des Christentums
und seinen Anspruch, eine Botschaft für alle Menschen zu haben, zu tun.” H. Waldenfels, Kontextuelle
Fundamentaltheologie, Paderborn / München / Wien / et al: Ferdinand Schöning, 1995, p. 24.
4 Cf. H. Waldenfels, Kontextuelle Fundamentaltheologie, p. 24.
5 Cf. H. Waldenfels, Kontextuelle Fundamentaltheologie, p. 50.
2

ii. Every text has a capacity to integrate, which goes above the text itself. He calls the
context “die mitschwingenden nicht-sprachlichen Momente”6 (the swinging silent moments)
or something that is not expressed in language, but comes alive when it comes into contact
with another context. Every text comes from one context and goes into another context,
understanding the new context: λόγος making the διάλoγος possible – making the text to
speak again.
Re-readings of biblical texts and events are found in the Bible itself. The Biblical
Commission’s Document mentioned above describes how the promise of land made to
Abraham and his descendants (Gen 15,7.18)7 later “becomes entrance into the sanctuary of
God” (Exod 15,17), “a participation in God’s “rest” (Ps 132:7-8)”, and lastly “the eternal
inheritance” (Heb 9,5).8 Similarly, Daniel finds a new interpretation, which “could throw light
upon his own day”, in the “prophecy of Jeremiah concerning the 70 years of chastisement
incurred by Jerusalem and Judah” (cf. Jer 25,11-12; 29,10; Dan 9,24-27).9 This attempt by the
biblical author to make his faith values relevant in the changing social, historical and
economic situations is key to theology even today. Theology today has three loci theologici or
sources: scripture, tradition and present human experience, according to Stephen B. Bevans,
the author of Models of Contextual Theology.10 He asserts that by saying that there are three
sources of Theology, he means “not just adding context as a third element; … [but] changing
the whole equation”11. He explains it further:
When we recognize the importance of context for theology, we are also
acknowledging the absolute importance of context for the development of both
scripture and tradition. The writings of scripture and the content, practices, and
feel of tradition did not simply fall from the sky. They themselves are products of
human beings, written and conceived in human terms, and conditioned by human
personality and human circumstances. As we study scripture and tradition, we not
only have to be aware of their inevitable contextual nature; we have to read and
interpret them within our own context as well.12
Here it is also important that the understanding of the biblical text is sufficiently
hermeneutically informed. The Bible is not like any other historical or literary work and
cannot be considered in the same way. It contains the faith experience of a community or
communities, which “contains in manifest or hidden form the unchanging kernel of an eternal

6 H. Waldenfels, Kontextuelle Fundamentaltheologie, p. 50.
7 All the chapter and verse numbers from Hebrew Bible in this dissertation correspond to the MT.
8 Cf. The Interpretation of the Bible in the Church, p. 135.
9 Cf. The Interpretation of the Bible in the Church, p. 135.
10 Cf. S.B. Bevans, Models of Contextual Theology, Maryknoll / New York: Orbis Books, 2002 p. 4.
11 S.B. Bevans, Models of Contextual Theology, p. 5.
12 S.B. Bevans, Models of Contextual Theology, p. 5.