THE INTRICATE RELATIONSHIP BETWEEN POLITICS AND RELIGION IN THE HEBREW BIBLE ...

255 Pages·2013·3.42 MB·English

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 Philosophy in the Faculty of Arts and Social
Sciences at Stellenbosch University

Promoter:
Professor Paul A. Kruger
Department of Ancient Studies
University of Stellenbosch
Stellenbosch, South Africa

December 2013
Stellenbosch University http://scholar.sun.ac.za
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.

Date: December 2013

Copyright © 2013 Stellenbosch University
All rights reserved

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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.

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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.

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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.

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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

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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

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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

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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
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(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
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