excerpt from Joshua and the Promised Land
by Roy H. May, Jr.
Since the Book of Joshua was edited by the Deuteronomistic Historians we need to know who they were. The movement's origins were in the former northern Kingdom of Israel where anti-king and anti-city feelings as well as social justice issues, had been especially strong. These concerns were expressed by the eighth century B.C.E. prophets Amos and Hosea in the north, and Isaiah and Micah in the south. When the Kingdom of Israel was overrun by the Assyrians (722 B.C.E.), the Deuteronomistic Historians fled south. For nearly a century, they re-worked their theology from Judah. The kings of this period were corrupt. King Manasseh (687-642 B.C.E.) was especially dictatorial and repressive. The Deuteronomistic Historians probably had to work secretly. However, when Josiah became king (640 B.C.E.), they became publicly prominent. During this period the prophet Jeremiah emerged. He continued to be a public figure until after the final fall of Jerusalem (587 B.C.E.). He was very concerned for the "poor of the land." His work emphasized social justice and religious reform. Jeremiah was important in Deuteronomistic circles. His prophetic work contains many of the movement's ideas. Jeremiah's deuteronomic themes include denunciation of Judah's unfaithfulness and idolatry, his prophecy of deserved punishment, his emphasis on the covenant and interpretation of history as divinely guided. Following the fall of Jerusalem, these historians edited his work. (6) Babylonian imperialism and other changing political fortunes probably drove the Deuteronomistic movement into secrecy. However, it was not stamped out. During the Exile its members continued to work by writing the history of the Hebrew people.
The Theology of Deuteronomy
What are the essential features of the theology of the Book of Deuteronomy or "Deuteronomic theology"? This theology is presented as a farewell speech by Moses. (This establishes the centrality of Moses for those who wrote the book of Deuteronomy or "the Deuteronomists.") The Book of Deuteronomy is a sermon calling Israel to live faithfully to the covenant and the laws of Yahweh. It is rooted in the Exodus traditions. It constantly reminds Israel of its history and doesn't hesitate to review it:
A wandering Aramean was my ancestor; he went down into Egypt and lived there as an alien, few in number, and there he became a great nation, mighty and populous. When the Egyptians treated us harshly and afflicted us, by imposing hard labor on us, we cried to the Lord, the God of our ancestors; the Lord heard our voice and saw our affliction, our toil, and our oppression. The Lord brought us out of Egypt with a mighty hand and an outstretched arm, with a terrifying display of power, and with signs and wonders; and he brought us into this place and gave us this land, a land flowing with milk and honey. (Deut. 26:5-9)
This history is presented as the foundation for national life. It is the reason for the moral imperative to live faithfully through practicing social justice for the poor (Deut. 15 and 24:14-22) and faithful religious observance (Deut. 12). It is, therefore, political theology because national life was to be shaped according to God's laws (Deut. 5). Obedience is not only a religious imperative but also a political imperative. This idea runs throughout the Book of Deuteronomy and the work of the Deuteronomistic Historians.
For the Deuteronomists, Yahweh even determines the territorial arrangements of the nations. Canaan is promised to the people of Israel. They must live in it as Yahweh wants by "loving the Lord your God, obeying him, and holding fast to him; for that means life to you and length of days, so that you may live in the land that the Lord swore to give your ancestors, to Abraham, to Isaac, and to Jacob" (Deut. 30:20).
In Deuteronomic theology, the great movements of history as well as daily life are worked out in moral absolutes: righteousness versus unrighteousness; justice versus injustice; faithfulness versus unfaithfulness. Yahweh is the God of righteousness and justice who loyally sides with the weak and landless.
Footnotes:
6. Norman K. Gottwald, The Hebrew Bible: A Socio-Literary Introduction (Philadelphia: Fortress Press, 1985), pp. 396-398. (return to text)
Return to Joshua: Altar and Law
 Order the Study Guides |
 Visit our other Joshua pages |
|
The Joshua
Website is a resource from:
Created by the Joshua Project Team who would appreciate your feedback. |
