Monday, 12 December 2016

Amos responses on Justice and righteousness

INTRODUCTION
Prophecy and prophets play an important role in the life of Israelites, especially during the 8th century, the responses were written in literary form. Israel prospered economically which tends to the perversion of justice and oppression of poor. People tried to buy God, music and worship was made to defend them from judgment. The prophets of this century speak about the judgment of God, justice and righteousness.
1.      Background of 8th century
1.1.Political condition
Uzziah king of Judah subdued philistines, Arabians, and Amorites; built strong outposts and fortified Jerusalem with towers (2 Chr 26:9) who also had a strong military with nearly 307500 men. He lived in peace with Jeroboam. There was a generation in Israel which does not know about the bitterness of oppression by enemy or warfare or defeat. [1]The Assriyans experienced a half century of decline during which the Syro Palestinian states were able to pursue their own policies. The dynasty of Jehu reaches its height under Jeroboam II with political success and economic expansion.[2]In the Northern kingdom chaotic situation occurs because of the death of Jeroboam II, the assassination of later three kings and the last was expelled by the Assyrians. Succession of the Assyrian king (Tiglath Pilesar) during the chaotic period.[3]
1.2. Economic condition
Peace and prosperity had returned to the poverty stricken land. Wealth came back to the impoverished people because of good gardening, Husbandry, and cultivation. Commerce had gained as it is in the days of David. Building trade flourished, some people had summer and winter houses. [4] Houses were built with luxurious material like ivories. (Amos 3:15). They did not accrue the wealth in fair means. The rich became richer and the poor became poorer.[5]During this period Israel experienced the period of economic prosperity. Trade was practice on an international scale (Amos 3:9).Commerce became extremely active (Amos 8:5) Deceitful business practices increased profits (Amos 8:5)[6]
1.3.Social condition
Lack of justice and righteousness prevailed in the state.[7] Capitalism quickly led to expropriation of the holdings of the small land owners. The ancient Israelite land rights were superceded by cannanite practice. Slavery for debt took on cruel forms (2:6). The socially underprivileged were exploited and their rights were violated through false witness and bribery of judges (2:7).[8]
1.4.Religious condition
The land of Jehovah became the land of Idols, idol worship was made official. Immorality and sacred prostitution existed in the worship places of the state. Ephods, soothsayers and wizards were in great demand, superstition and witchcraft flourished where ever idolatry flourished.[9]Religion flourished in the nation, People gathered at shrines during festival times (4:4, 5:5) to practice and participate in sacrificial ritual. New music was composed (6:5). Feasts were celebrated with cheerful singing and instrumental music.[10]
2.      Significance of 8th century prophets
Amos was the first of the group known as the eight century prophets. They are especially important because
 i. Their words are preserved for us in detail than the words of earlier preachers.
ii. Their words have great power, and are often in the form of memorable poetry
iii. Their words show that they had deep understanding of the ways of God and his will for men.
iv. Their words show also that they had an insight into the hearts and minds of the Israelites at that time.
v. The prophets believed that God is active in the world.
vi. They are holy men who spoke with power, the word holy means that they are fully committed to the service of God. [11]
3.      Personal history of Amos
Amos is from the little town of Tekoa about six miles south of Bethlehem in the Judean hills during eighth-century and his contemporaries were Hosea and Micah. Amos made his entrance into the kingdom of Israel with a message of Judgment bore witness to Yahweh’s grace and mercy. Amos was called to minister in one of the flourishing urban centers made wicked by Jeroboam I. His native land under Judean rival, Rehoboam’s fortress cities and it was the place where Jehoshapat defeated Ammonites, Moabites and Edomites. Through Amos, Hebrew prophecy reached a new phenomenon. The ethical personality of Hebrew religion was included in his prophecies.
He was a shepherd, but some scholars differ from this opinion. It is from the Biblical evidence he was a sheepherder. However he was also a pincher or piercer of figs.[12] The word of Amos portrays that he was not a prophet or son of a prophet, but a herdsman and piercer of sycamore figs (7:14ff).  Scholars have argued that Amos disclaims of connection with prophetic office and in fact was repudiating it as an instrument of Yahweh’s revelation.[13] He did not belong to a priestly or prophetic family (7.14), he came for this vocation because he experienced the calling of God. He was a powerful preacher; his language was vivid, full of epigrams and brief word pictures. He was not shy about using strong words when he felt that they were needed. He called the rich women of Samaria “You cows of Bashan” (4:1). He did not apologize for his message, or try to make his words pleasing to his hearers. His message was clear and used his own experience in the country side to illustrate his teaching 3:4-5, but not an ignorant peasant. He travelled to the market place to sell his wool and fruit, and met travelers from other countries. He knew about the history of Philistines and Syrians, the annual flooding of the River Nile.[14]
4.      Time of Amos
Amos prophesized during the reigns of Uzziah of Judah and Jeroboam of Israel and there is a mention of earthquake (1:1). The period of Amos differs in different scholars view, According to Edwin. R. Thiele the reign of Jeroboam was 782-753 B.C and the reign of Uzziah in Israel was dated as 767-740 B.C. therefore the ministry of Amos had to occur between 767-753 B.C of more than sixteen years.
Richard S. Cripps indicates a date before the rise of Tiglath-pileser III (744B.C). William Rainey Harpers seems to be on a safer ground by suggesting a range of years, 765-750. Hans Walter Wolff dated Amos activity about 760. But according to the solar eclipse (Amos 8:9) that occurred in 763 B.C recorded in Assyrian records his prophecy occurred between 767-763 B.C.[15]
Generally Amos was ministering Jeroboam II was the king in Northern Israel (793-753 BC) Uzziah was ruling over Judah.  Jeroboam II was the most powerful king in Northern Israel.  During his time the country enjoyed peace and rest because there was no external threat.  He was very successful in all his military campaigns.  He restored the border of Israel from Hamath to the sea of Arabah (2Kings 14:25).  Economically also the nation was very prosperous.  Judah also experienced peace and prosperity at this time.
As a result of the economic prosperity people became proud, selfish, greedy and luxurious.   The rich became richer and the poor became poorer.  Oppression was very common along with moral and spiritual decay.  It was during this time God commissioned Amos to go to Bethel to preach against the transgressions and iniquities of the people and warn them about coming judgment.  But people were sunk in the bottom of corruption and they were complacent.  Therefore the words of the simple prophet from Tekoa did not bring any fruit.  They ignored him, but later the nation experienced the terrible judgment of God.  Northern Israel fell into the hands of Assyrians.
His fearless preaching against Israel in Bethel had aroused Amaziah the apostate high priest to denounce (to speak against) him to king Jeroboam II. The nation was going through a spiritual decay.  There was idolatry luxurious living, immorality etc.[16]

5. Message of Amos: Amos has been called the prophet of righteousness and social justice because of his bold preaching against moral and religious decay as well the social injustice.[17] The great proclamation at the beginning of this prophecy (1:2) sets the tone of Amos’ message. The Lord’s voice, like the roar of a lion, will be heard in judgment from Zion. The prophet reveals the spiritual corruption under the religious formalism and material prosperity of the time (5:12, 21). He castigates the leaders for the deterioration of social justice and morality (2:7, 8) and points out their total disregard of human rights and personality (2:6). He insists that God’s people must seek the Lord and repent, and establish justice if they are to live (5:14, 15). But because the people of Israel will not repent, there is nothing left for them but destruction (9:1-8). The Day of the Lord will be an assertion of the claims of God’s moral character upon those who have repudiated him. When this is recognized, there will be established the glory of the promised Davidic kingdom; and that day is inevitable (9:11-15). The message of Amos is in large measure a “cry for justice.”[18]
5.1 Amos speaks about Yahweh: Amos says that Yahweh is at work with humanity. He speaks neither of Yahweh’s justice or his faithfulness, nor of his covenant or his law, nor once does Amos use any fixed expression to say that Yahweh is “Israel’s God.” Israel should worship God with deep sense of emotion and reverence. No Baal competes with Yahweh for Israel’s affections as we find in the situation to be in Hosea. But neither is there a god apart from Yahweh responsible for foreign nations (Am. 1:3-8, 13-15; 2:1-3; 3:2; 9:7). Thus Amos offers no polemic against any cult of foreign gods. That Yahweh is the only God of Israel and of the world of nations and is not a theme of his message but its self-evident presupposition. Amos presents the message of Yahweh by affirming that Yahweh Himself intervenes in the situation. By using first person speech form Amos Communicates the message of Yahweh thus: “I will turn my hand against” (1:8); “I will wreck” (3:15); “I will pass through your midst” (5:17b); “I will send you into exile” (5:27); “I will deliver up” (6:8) etc.[19]
5.2 The exploitation of the Poor and his social criticism: In his prophecies Amos develops what the visions only suggest: the guilt of Israel’s leaders as the reason for the downfall (2:1-16).
5.2.1 Impossible meaningful living: - The sale of men and women is condemned a gross in humanity for modern readers. In fact the sale of men and women was permitted according to ancient oriental and Israelite law, if debts could not otherwise be paid. Amos does not oppose the existing law in principle as such and the unreasonable seizure of clothing as security, or of wine from a debtor, it was the sign of fatal tendency in Contemporary society. Amos here is concerned not with individual events, but with their background and consequences.[20]
5.2.2 Ruling class and their luxurious life: - (Amos 4:1-3) Amos sharply brings out his social criticism on Israel and her condition. The passage talks about a heedless, luxurious life led by an exploitative ruling class and this is the picture of the capital city of Samaria. He calls the elegant ladies as ‘caws’- cows of Bashan, which were a much valued breed of cattle at that time. Again Amos puts the relation between people and land in the foreground. The women will not be raped or killed, but they will be driven out of the land that nourishes them.[21]
5.2.3 Injustice in tax payment: - In 5:11f Amos talks about the injustice in the realm of tax payment.[22]In the gate way of township adult men of the community assembled and imposed taxes on local community. They were privileged to take part in cultic ceremonies, to bear arms, to pronounce judgment on capital crimes. The state holds democratic constitution, but influential families gained upper hand. They imposed heavy taxes on small economic weak families.[23]
5.3 Religion as Cult: Amos is a religious figure; and part of his message is that ‘religion’ is not to be confused with ‘cult’, that ‘being religious’ involves more than observing certain specifically religious (cultic) practices. The prophet condemns the religious place and ceremonies of his people. Amos dares to express a wholesale rejection of cultic offerings in Yahweh’s name (Am.5:21ff). The sanctuaries of Bethel and Gilgal are named in horrifying terms. Amos’ listeners believed that they will find Yahweh and life there. These places are considered to sacral than any other in the northern Kingdom. But this places which Amos declared were the breeding places of sacrilege. Amos turns this assurance upside down by proclaiming the downfall of Gilgal and Bethel. Amos attacked the sacrificial meals and the sanctuaries because this indulgent luxury of the rich was at the expense of the poor person (6:1-7).[24]He encourages the people for a sincere search for Yahweh(5:14f), but a rite repentance which does not require the splendor of ceremonies in Bethel and Gilgal. [25]
5.4 Justice and Righteousness: Justice and righteousness (Mispat and Sedaqa) are the two key words used by Amos in his preaching. In the midst of these social crimes Amos cried “Let justice roll down like waters and righteousness like an overflowing stream (5:24). He noted that it is justice and righteousness not cultic ritual alone brings forth the divine salvific waters. [26] They represent the highest value of human behavior which is totally lacking. Because these values have been lost, Yahweh is irritated against Bethel and Gilgal.
5.5 The down fall of the neighbouring nations: When Yahweh wants to bring to an end the wickedness of Israel, Amos takes up all the neighboring peoples one after another, the Philistines, the Phoenicians, the Edomites, the Ammonites, Moab. Yahweh will send a cleansing, destroying fire on them and all that Amos said about Israel’s neighbors came to its fulfillment. For Amos, the foreign nations are guilty before Yahweh because they have mistreated weaker people (1:3, 6, 13; 2:1). Amos’ message has two important and specific elements: (i) Amos testifies that Yahweh alone is the God of Israel as well as the nations; the origin and future of both are freely determined by him; (ii) Amos equalizes nations with Israel and Israel with nations.[27]
Conclusion
The situation of India rightly suit to the eighth century, the rich became richer and poor became poorer because of industrialization, privatization and globalization.  We cannot deny that industrialization, privatization and globalization will bring economic prosperity in our land but due to industrialization the agricultural lands are bought from peasants with low value, so it disturb their economy and destroy the valuable land (e.g Singur land in West Bengal).The cultivable land of peasants has been used for the distribution of LPG gas pipe line and oil which disrupt the land. Recently the government has allowed a private company to take Methane on the banks of Cauvery delta which also affects peasants and land, which is a gift of God. By privatization the poor workers lost their jobs and some are given only very few wages. Globalization allows multinational companies to open their retail shops in all parts of the world which displease the small scale retailers; it diminishes the role of small scale industries in India. On the whole all these three factors are useful only for rich people (industrialists, politicians, etc.) while the poor are the victims.
Injustice exists in our state and in church which were not bothered by today’s prophets. Women and Dalits are the sufferers of injustice both in the state and in church. Young girls and women are raped inside the church and in the streets of India (a young girl was raped by a catholic father, Delhi gang rape, and many others). Huge amount of money had been looted in church and in our state (2G scam, Coalgate scam, Tsunami scam etc). Most of the Politicians, Leaders of political parties, Bishops, leaders and Moderators in our society are corrupted; some of them are condemned by court. The natural calamities such as Tsunami, flood, earthquake etc brought enormous money for the church and for the state where most of it was plundered.
Amos criticized about the social disorder in Israel, which is a relevant issue of our nation. The rich people in our nation are not concerned about others. The rich are exempted from tax payment and are given special privileges, but the poor and middle class are imposed with taxes(land tax, house tax, income tax, Vat, service tax, taxes from transportation, fuels etc.) and surely God is in our midst and there will be God’s judgment which reorders our society.  
The emphasis which Amos lays on God’s demand for justice in the midst of an unjust society is a valuable reminder to us that the Church cannot ignore social questions if she is to be true to the tradition of the prophets of Israel. The church and the state need prophets of eighth century to create justice and righteousness.






Bibliography
 Auld, A.G. Amos England: JSOT Press, 1986.

Chappell, clovis G. And the prophets. New York: Abingdon press.
Laetsch , Theo.  Bible commentary  The Minor Prophets.  Missouri: Concordia publishing House, 1956.
Noel Freedman, David. The Anchor Bible Dictionary. Newyork: Double Day Publications, 1992, Vol.I
Pfeiffer, Charles F.: The Wycliffe Bible Commentary : Old Testament. Chicago : Moody Press, 1962.

Reddit, Paul. Introduction to the prophets. Cambridge: William B. Eerdmans publishing    company,2008.
Soggin,  Alberto  J.The Prophet Amos .London: SCM Press Ltd, 1987.
Smith, Powis J.M. The prophets and their times. Chicago: The university of Chicago press, 1925.
Thorogood, Bernard . A guide to the book of Amos, New Delhi, ISPCK, 1973.



[1] Theo. Laetsch, Bible commentary The Minor Prophets( Missouri: Concordia publishing House, 1956), 10
[2] Duraiswamy, study notes on Life and ministry of prophets
[3] Duraiswamy, study notes on Life and ministry of prophets
[4] Theo. Laetsch,op.cit., 12
[5] Ibid., 13
[6] Duraiswamy, “unpublished’ study notes on Life and ministry of prophets
[7] Theo. Laetsch, op.cit., 13
[8] Duraiswamy, “unpublished” study notes on Life and ministry of prophets
[9] Duraiswamy, “unpublished” study notes on Life and ministry of prophets
[10] Duraiswamy, “unpublished” study notes on Life and ministry of prophets
[11] Bernard thorogood, A guide to the book of Amos (New Delhi: ISPCK, 1973), 7-8.
[12] Hassell Bullock, An intorducton to the old testament Prophetic book ( Chicago: Moody Publishers,1986), 64-65.
[13] William Sanford Laser, David Allan Hubbard and Fredric WM Bush, Old testament Survey (Michigan, William B. Eerdmans publishing company,1982), 319-320.
[14] Bernard thorogood, op.cit., 9.
[15] Hassell Bullock, op.cit., 70-72.
[16] Paul Reddit, Introduction to the prophets (Cambridge: William B. Eerdmans publishing company, 2008), 243.
[17] Ibid., 244.
[18] Charles F Pfeiffer.: The Wycliffe Bible Commentary: Old Testament. (Chicago : Moody Press, 1962).
[19]Paul Reddit Ibid., 245.
[20] A. G. Auld, Amos (England: JSOT Press, 1986),pp.73-75
[21] A. G. Auld, Amos (England: JSOT Press, 1986),pp.73-75.
[22] Duraiswamy, “unpublished” study notes on Life and ministry of prophets
[23] Duraiswamy, “unpublished” study notes on Life and ministry of prophets
[24] A. G. Auld, Amos, op cit., p. 79.
[25] Duraiswamy, “unpublished’ study notes on Life and ministry of prophets
[26] David Noel Freedman. The Anchor Bible Dictionary ( Newyork: Double Day Publications, 1992),Vol.I ,.206.
[27] J. Alberto Soggin, The Prophet Amos (London: SCM Press Ltd, 1987), p.67-80.

No comments:

Post a Comment

‘LOGOS’ ‘LOGOS CHRISTOLOGY’

  Introduction The mystery which lies in the foundations of Western civilization is that of logos. Logos is the only word which defines al...