What do you mean by Deuteronomistic History?What are the theories concerning its authorship and its composition?If it is a Theological History, what are the compositional strategies followed by the historians in recounting the Dtr?Why do we call them both as Kerygmatic and Didactic? Highlight the theology of Dtr.History?Select few passages from historical books and explain the Dtr?
Introduction
Deuteronomistic
history deals with the themes of kingship of Yahweh, theology of covenant, theology
of election, theology of hope, the notion of retribution, cult, monarchy and
social justice etc. Here in this paper we deal with how these themes are
presented in the historical books.
1. Deuteronomistic
History and their Purpose
1.1 Deuteronomistic
History
The
discovery of the “book of law” by Hilkiah the priest in the Jerusalem temple
in622 BCE resulted in the social and religious reforms by King Josiah (2 Kings
22:8-23:25). These reforms were interrupted by the premature dearth of the king
Josiah in the battle at Megiddo pass with the army of Pharaoh Neco of Egypt in
609 BCE. The Deutreonomists who were associated with the king in the reforms
turned their interest to another project known as writing the former prophets
or the Deutronomitstic History in view of writingthe national history of Israel Israel
1.2 Purpose of DH
After
the death of King Josiah (609), the Deuteronomistic Historians took up the
responsibility of writing the history of Israel starting from the pre-
settlement era right up to the period of kings. The Purpose of their writing
can be enlisted as following:
1)
One of the primary aims is to provide
answer to the question why did the Northern Kingdom fall to Assyrian in 722
BCE. Their answer was centered on the Mosaic laws. “Only the loyalty and fidelity to the covenant
of Yahweh can save the people” is their proposition. This is the consistent
message of the Deuteronomistic History.
2)
It is to claim Judah as represented by
Israel as the whole and to press the claims of Jerusalem to be the capital of
Israel and the Davidic king to be the king of Israel. The fact that Judah had
been insignificant in the history of Israel and for most of 9th and
8th C BCE had been a vassal state of Israel ruled from Samaria and
now the written history presents Judah as the centre of the history of Israel.
3)
Deuteronomistic Historians collected all
the traditions and chose from them that are appropriate to them and added them
into their history so as to present their theological concern and thus to
instruct the people to live as covenantal community.
2. Sources, Authorship
and Composition of DH
In
composing their account of this six hundred years period of history, the
Deuteronomists utilize a number of sources. They began with the fundamental
charter of Israel Moab whereIsrael Mt. Sinai and
repeats the covenant law for a second time (hence the name of the book in
Greek, Deutero+nomos, the second law).
2.1 The sources for
compiling the DH were the following
1)
Individual
narrative cycles – speech by Moses: Deuteronomistichistoriansinsert
speeches into the mouth of the important personalities of the Deuteronomistic
history to make a summary of the history of htat particular period or to
highlight the theological significance of that particular era. We find a
farewell discourse of Moses in Deut and it ends with a prayer (Deut 32 &
33). Also in the beginning of the Deuteronomistic history book of Joshua (Josh
1;); end of Josua era (Josh ), end of Samuel era (1 Sam ) marked by another speech
in etc.,
2)
Stories
about Judges: The stories about Judges cover 400
years of history and present the origin of the ancient Israel on the high lands
of Canaan in terms of ‘gradual settlement’ model.
3)
Story
of David’s rise to power (1 Sam 16- 2 Sam 5). Here a series
of stories present the manner in which that David ascended to the throne.
Though some of them are of propaganda stories, they do contain Deuteronomistic
theology.
4)
Succession
story of Solomon – succession narrative (2 Sam 9-20; 1
King 2). These stories justify the throne succession of Solomon after
David.
5)
Elijah
and Elisha Cycles – tales and legends about various
prophets, especially the great northern figures like Elijah and Elisha.
6)
Chronicles
of Kings – Deuteronomistic writers had access to
administrative documents from the period of united monarchy as well as the
Experts from the chronicles of the courts of both Israelite and Judahite Kings.
2.2 Methods of
Presenting the History
®
Periodisation
The
Deuteronomistic writers divided their history writing into various segments
relating to various era of their respective history. For example the stories
about Joshua are grouped together; they are set to present the story of conquest
of the Promised Land. The stories were carried from one generation to the
other. DH had taken some stories and harmonized them so as to contain their
ideology and theology. In the same way one finds various segments of history
viz., stories of judges, Davidic period, Solomonic period etc., As mentioned
earlier each period is marked with concluding speech by the great personalities
of that particular period.
®
Cyclic
Narrative (popularly understood as 4s concept)
In
the Deuteronomistic narratives one finds the recurring themes of sin,
suffering, supplication and salvation.
The narratives are composed in such a way they entail these elements. This
cyclic way of narrating highlights the Deuteronomisitc theology of retribution,
theology of hope and idea of divine election. Further this kind of history
writing makes the national history a theological history by highlighting that
Yahweh is ever faithful to his promisesand he will save his people (Judg.
2:7-18). The overriding theme in the historical books is that the future of the
Israel depends solely in the hands of God and certainly not in the hands of
Israel and its military or political powers. The pattern that emerges from the interplay
between these two poles – God’s constant loyalty and Israel’s consistent
failure relates and interprets their present exilic situation and injects in
them a ray hope.
The cyclic narrative could be applied to
Judg. 2:7-18 for further clarification
1)
Israel’s failure in covenant loyalty,
its Sin (Judg. 2: 11-13).
2)
Israel’s consequent punishment or Suffering, such as falling into the
hands of and under the power of enemies (Judg. 2: 14-15).
3)
The cry to God or Supplication for deliverance (Judg. 2: 16-17).
4)
The intervention or Salvation of God, ever faithful on Israel ( Judg. 2: 18).
® Pan Israel Ideology
Some of the stories that were strictly pertaining to
one or more than one but at any case not all the tribes of Israel. But they
were presented in the DH with a national outlook having broader theological
perspectives. It is normally said as Pan-Israel ideology.
3. Context of the
Deuteronomistic History
3.1 Historical context
When
the northern kingdom was destroyed by the Assyrians in 722 BCE, some of the
Deuterenomistic historians fled to the south and continued to preserve their
traditions and influenced the people of south, including king Hezekiah of Judah
(715-688) helped them with his efforts of social reforms. But throughout the
long and corrupted reign of Manasseh (686-642 BCE) ,the reformers’ efforts did
not find a favorable time. Providentially the favorable time was dawned when
young Josiah assumed Judah
3.2 Religious
background
The
Assyrians were loosing their political supremacy in the ANE. So, Josiah could
promote socio religious reform in his country where Yahwism was revived against
the pagan cults. These reform movements attracted the loyalty and support of
the Deutronomitstic groups, who at this time emerged from the underground.
Josiah in 622 BCE ordered the repair and renovations on Jerusalem
3.3 Socio - political
background
This
Deuteronomistic reform embraced not only religious realm but also social,
political and economic reforms as well. It is observable, first of all, in the
impassioned and repeated exhortation to faithfulness to the covenant of Yahweh.
Only through fidelity to the provisions of that covenantwould Israel
4. Dueteronomistic Redaction
The
date of composition of the books DH could be around 560 BC, because the last
event described in the last book of this collection is (II Kings 15: 27-30)
took place around 560 BC during the Babylonian exile (the exiled Judahite king
Jehoiachin was released from prison by evil Merodach 2 Kings 25:27-30). There
is no indication of the rising to power of the Persians in Deuteronomistic
theology and hence we may assign its date of composition around 560 BC. (But
according to Babylonian Court Records it is 561 BC.)
4.1 Editors
It
could have been not one editor, but probably a group of persons might have been
behind this collection of books. Hence the authorship of this DH could be
traced back to the Deuteronomistic School. The editors of this collection of
books are referred to as Deuterononistic editors. The Dtr editors tried to deal
with the question of existence and destiny of the people of Israel. They
concentrated mainly on the cultic lapses of the Israelite kings and not on
ethical or political offences. The editors saw many of the disasters as the
fulfillment of the old prophesies (Josh 2:43ff, 23:14; 1 Kings 24:2, 20:2ff
etc,).
4.2 Modern Scholarship
Martin
North is the father of Deuteronomistic history. In his book UberlieferungsgeschichtlicheStudien in
1943 gave a new direction to the study of these books. He put forward the
hypothesis concerning Deuteronomistic history. He is the first to propose that
there should be one single author from Joshua to II kings. He saw continuity of
ideas and literary features. Nicholson
and Weinfeld argued that there was not a single author, rather a school of
authors, whom they call as Deuteronomistic School. (For the recent developments in this direction refer
T. Römer, So Called Deuteronomistic
History, A Sociological, Historical and Literary Introduction, London:
T&T Clark, 2007, p. 38-41).
5. The Didactic and
Kerygmatic Elements of the Deuteronomistic Historians
5.1 Didactic Elements
Didactic
teaching is designated to inform or instruct people on important moral, social,
political or aesthetic concepts.In the Old Testament didactic is conceptualized
as instructions. As compared to the books of Moses (Torah), that contains
direct or mandatory commandments of God – written with the intent of
encouraging people to lead a godly life. The purpose of Deuteronomy is
exhortation to live according to the precepts of God and covenant. Partly they
are historical recitation and instruction. They have instructional dimension of
the covenant. In the larger structure of the Deuteronomistic history, the
narrative history of Deuteronomist also has the idea of apology.They
interpreted exile in the background of covenant and covenant ideals. In a way
the Deuteronomistic history invited people to be faithful to God.
Didactic element has hortatory
discourse embedded in it. The speaker urges or exhorts the listeners to perform
or refrain from an action. Imperatives and other forms are typically used along
with motivational character. Ex: Deborah urges Barak to charge into battle and
assures him of the Lord’s protective presence.
Didactic teachings are summarized as
in Dt. 30:15-20:“See I have set before you today life and prosperity, death and
adversity. If you obey the commandments of the Lord your God… then you shall
live and become numerous, and the Lord your God will bless you. But if your
heat turns away and you do not hear, I declare that you today that you shall
perish”. Didactic teaching presents conditional promises, “If you observe … you
will live; if you do not observe …, you will perish.”As part of didactic
teaching Faithfulness to Yahweh was stressed, hence repeatedly the teaching was
people must remain faithful to God. “You prove to be loyal to the one who is
faithful” (Josh 21: 43-45, alsosee 23:14);individual Caleb (Josh 14:6-15). They
must obey the laws of Moses, avoid alliance with the nations and reject the
gods of nations. This was the constant teaching in the historical books.
Thus the main concern of the didactic
teaching is to warn Israel of the dangers of assimilation to this environment.
Israel’s obsession with idols did not bring success. On the contrary, idolatry
brought defeat and humiliation, thus didactically it urges temple loyalty (see Jud
2:13, 6:25-32, 8:33, 10:6) conceived to denounce Israel’s devotion to the
Canaanite deity Baal; Samson ended up bringing up Dagon’s temple to the ground
(Jud 16:30); Eli’s sons had corrupted the Shiloh cult by their godlessness
behavior (See 1 Sam 2:12 -17, 22-25).
Some of the important didactic
teachings are given in parables they relate to the respective literary context
equally they holy high theological ideals for ethics and morality. (See Jud
9:8-15 – the parable of the trees; 2 Sam 12:1-4 – Nathan condemns David; 2 Sam
14:7-14 the woman of Tekoa comes to the king for justice; 1 Kgs 20:39-40 Elijah
condemns Ahab).
5.2 Kerygmatic Elements
Kerygma
is a Greek word which means proclamation, announcement, preaching. Kerygma is
the substance of the preaching in the early church. The national history of
Israel told by the Deuteronomists contains the kerygmatic proclaimations.The progressive reinterpretation of the
original events by later authors is therefore an attempt to understand the
continuing action of God towards Israel. It is concerned not with
reconstructing a system of ideas, but with the interpretation of a people’s
history.
The schema,“hear, O Israel: the Lord is our God,
the Lord alone. You shall love the Lord your God with all your heart and with
all your heart, and with all your soul, and with all your might. Keep these
words that I am commanding you today in your heart” (Deut 6:5). It is nothing
but a kerygmatic proclamation of Israel’s faith, “You shall love the Lord” by
observing commandments. Love in Deuteronomy is a covenant word. Relationship
between God and Israel is cast in the form of a Hittite treaty. The main theme
of the kerygma is “God is one Lord” (Deut 6:5).This very day the Lord your God
is commanding you to observe these ordinance. The main focus is to exhort
Israel to observe the law of the Lord(Deut 26:16). “The Lord your God will
circumcise your heart in order that you may live”Deut 30:6. The way to live in
the land is to observe commandments.
6. Deutronomitstic Theology
6.1 Kingship of
Yahweh
Before
the monarchy, Yahweh was the king of the tribes of Israel (Jud 8:22-23, 1 Sam
8:76.) Even after the monarchy was established, kingship in Israel was not same
as that of their other nations. The king had limits of this government (Deut
17). Some scholars are critical of Yahweh’s kingship (I Sam 18). The election
of a king is after the command of Yahweh (I Sam 9), the anointing is by Yahweh
(I King 17). After all, the king is the choice of God.
6.2 Deuteronomists and
Monarchy
Deuteronomy
over lays the status of Monarchy. Yet one cannot deny the thoughtful
recollection of the pasttribal confederation ideals that were still having
great impetus in the village and rural communities.
a)
Pro-monarchic arguments: The request for a king came from
the people to lead them in war. Philistines were major threat. It is Saul
and David challenged them.We can be like other nations, with our own king to
rule us and lead us and fight our battles 1 Sam 8:20 like the Moabites and the
Edomites with their hereditary kings and armies. In the book of judges, we find
this expression, “each one did according what is good in his eyes” being
repeated. When there was king, each was doing, as he wanted. Here we find the
people going to Samuel and asking for a king. DH does not negate or condemn
monarchy. Later the author wanted monarchy to be under Torah. However, kings
are answerable to God.
b)
Anti monarchic arguments: In asking for a king, the people
did not wish that God reigns over them 1Sam 8:8. However, Israel should be
faithful and obedient only to Yahweh. He is her only true king 1 Sam 12:12. The
human king will lead the people away from God and make them to trust in kings
and chariots and not as God. The will be like other kings. The have rejected the God who saved them 1 Sam 10:18-19. Yahweh,
the God must be the king of Israel. The policy of the antimonarchy is also
expressed well in Dt 17:14ff.But according to Samuel, a king is the ruler in
Israel and he is the head of the theocratic kingdom, he is to be the
representative of God. He is to be the instruments thorough which God will work
out the ultimate destiny of Israel. He must be subjected to the Mosaic Law and
the admonitions and guidance of the prophets. There is an irony in the
narrative where Saul goes in search of a donkey and finds kingship I Sam 9-10.
6.3 Theology of
covenant
The
relation between Yahweh and Israel is not natural or physical as that of their
surrounding nations but it is covenantal. This relationship is born out of
Sinai bond and it is purely cultic. Both sides of the relationship between God
and the people are summed up by Deut.26:17ff. This Sinai covenant is reinforced
with God’s covenant with the house of David (I King 8). In the covenant with
Israel, no matter what happens; never losing his tremendous patience Yahweh
continues to love his people. Israel did not keep the covenant, which caused
its downfall. They chose to strengthen armed forces and weapons from near by
superpowers. Israel lost her God given land, the temple, ad the head of the
house of David that should have lasted forever. God’s covenant love could be
seen Jonathan’s love for David.
Elucidation from the narratives of David
and Jonathan (19:1-7):The relations between Saul and
David came to a crisis because of the jealous of Saul in the continuous success
and popularity of David. Now Saul wants to do away with David (v.1) Jonathan
the son of Saul comes to know about this tension between them and he warns
David of his father’s plan and advised David to hide in a secret place and
promises to speak to his father about him (vv.2-3). And with Jonathan’s help,
David escapes several attempts of Saul on his life.Vv 41 – 42 Speaks of the
departure of David from Jonathan. David who was hiding himself from the hands
of Saul finally expresses his gratitude to Jonathan and both of then kissed
each other and wept. In v.42, Jonathan sends David in the name of the Lord
saying, “The Lord shall be between me and you and between my descendants and
your descendants for ever.”
6.4 Theology of
election
The
first big event in Israelite history is the fact of being chosen by God. The
election between God and people is created by a prior act of God. Israel
therefore possesses the land not by its own abilities and merits but because of
Gods promise to their ancestors. Since
the holiness of the place of cult or of
the Levite class also depends on God’s
election, the inter notion of Deuteronomy can be summed up in the term a
theology of election.
Elucidation from the narrative of
the Election of David (1 Sam 16):Yahweh was angry with
Saul the king and rejected him from being the king over Israel. Therefore,
Yahweh sent Samuel to Jesse the Bethlehemite in order to choose one of his sons
to be the king of Israel. Then Jesse brought seven of his sons before the
prophet and not the last one. But Yahweh did not choose them. Then the prophet
asked for the youngest one who was keeping the sheep of his father. And when he
came Yahweh said to Samuel arise, anoint him. Here the Lord does not want the
kingdom to fall with the rejected king but He wants to preserve it. This
election of David shows that a man does not become King or prophet through
human initiative, but divine choice. With anointing, David is chosen as the
instrument of God and the Spirit of the Lord came upon him.
6.5 Theology of hope
Deut
presents a history with hope for the future. In fact, the Deutronomitstic
history often threatens deportation as punishment for disobedience.
Cf.
(Josh.23:13ff, I Kings 9:7ff, II Kings17: 18 - 23, 21:14ff).In Solomon’s
prayer for the dedication of the temple
and in the later additions to it expressly considers that even after the
judgment of Israel in exile, she might be converted and confess her guilt, so that Yahweh would
hear her prayer and forgive her sins and not reject his people (1Kings 8:46
-50). Any narrative in the book of Deut entails the idea that he who believes
God has life. The name of God brings him victory. This is seen in the
David-Goliath story.
Elucidation from the Story of David
and Goliath (1 Sam 17):The
fight between Goliath and David can be compared between men and God. Goliath
completely trusted in his human power and the arms that he had his own army men
(Philistines) and even the Israelites believed in his human power and so were
afraid of Him. David, though was a small boy, his strength was in God and not
in human power. The description about Goliath and simplicity of David is
described for a long time in the scene. But the fight is very shot, and it
shows that with God even the small person can do anything within a shot while.
Those Philistines and even the frightened Israel looked how big Goliath was to
attack Israel. But David looked how big Goliath not to miss his shot with the
stones. It was the victory of God over Godless power. It was a scene of power
transferring from Saul to David.
6.6 The Notion of
Retribution
God
demands sanctity and fidelity to him from those whom he had chosen. Retribution
was meant to teach people of Israel that God would not tolerate sin and rebel
against him. He will punish his people. For ex. Judge 4:1ff, since the people
of Israel disobeyed God, the Lord sold them into the hand of king Jabin of
Canaan. God rewards the righteous and the obedient to his will and punishes
those who are disobedient. This is summarized in Dt.30:15 -20.
As a consequence, the relationship
with God is a gift that has been given and observance of the law is the
appropriate way to live out that relationship from which life and prosperity
will flow. In our view, the Deuteronomistic circles understand God’s love to be
unshaken by human sin (Dt.7:7-8 and 9:4-7, 13-20; Ex. 32: 7 -14, Num. 14: 11
-15). Individuals may die, but the nation will survive, the covenant may be
broken but the relationship remains. So, then, the primary understanding of the
law should be that it is a consequence of Israel’s relationship with God – not
a condition for that relationship.
6.7 Cult
Another
aspect of Deutronomitstic theology is the stress on Yahwistic cult. One of the
reasons for the destruction was the contamination of Yahwistic cult by pagan
cults. Jeroboam had set up rival sanctuaries at Dan and Bethel against the one
at Jerusalem. The Deuteronomistic theology sees this as the violation of the
covenantal law.
7. Concluding Remarks
(Make your own
theological conclusions following the models proposed below)
7.1Social Implications
In
the Deuteronomistic Theology, one finds various feasts in which people come
together. In this gathering of the community, the people had the chance of
knowing each other and the problems of others so that they could extend their
helping hand. Feasts, Temple, King, and Prophets are symbol of God’s presence
and mediation for the people. They enable them to form a covenantal community.
Further the Deuteronomistic law respects women, shows special concern for the widow,
orphan and strangers. For example there are
special laws to care for the widows,
orphan and strangers. Any society that does not care for the vulnerable will
soon become non-existent. The growing gap between the rich and the poor and the
crimes done against the vulnerable in the modern Indian society is alarming.
Further the developments that are achieved are meant for all in the society.
Following the DH there must be a conscientization among the people not only for retributive justice but
also for distributive justice and contributive justice.
7.2Religious
Some
of the ideas of DH like holy war (Hesem) and blood avenging are really a
challenging factorsfor the modern reader. But the religious, covenantal values
of Dtr are great eye opener for us in this globalized, commercial world. For
example, the tribals are the earliest inhabitants or indigenous people of the country.
They are all mutually exclusive, each having the endogamous and exogamous clans
with their own names and their own culture, customs, location all practices and
life styles. The evil factors of globalization should not attempt to destroy
the nature oriented life and culture for them the ‘El confederation’ on the
high lands of Canaan of the books Joshua and Judges not only remain a model but
also propose a possibility to march towards an ideal egalitarian society where
the individual’s rights are respected and safeguarded in the name of God.
Fr. Albert Leo, CPPS
Precious Blood Missionaries
No comments:
Post a Comment