ToC | Reading the Old Testament. . . Chapter 5. Deuteronomy | ToC

B. Authorship

How did the study of Deuteronomy revolutionize our understanding of the Pentateuch? DeWette, a nineteenth-century scholar of the Pentateuch, was the first to recognize that Deuteronomy fits the description of Josiah's reform program in 2 Kings. He postulated that Deuteronomy was in fact the "book of the law" discovered in the temple. DeWette's insight prompted a reevaluation of the book and led eventually to the observation of its affinity with the following historical books, and its dissimilarity with the Tetrateuch.
    The authorship of the book of Deuteronomy is a two-level issue, involving the surface setting of the book (what the book portrays itself to be) and the actual setting (when it was actually written).
    The surface setting of Deuteronomy is evident from the book. What little action there is takes place in Transjordan (the modern Hashemite kingdom of Jordan) just before the people cross the Jordan River and enter Palestine. The best current estimate is that it would have happened around 1250 B.C.E. Moses addressed all the people of Israel, urging them to be faithful to the Lord. In so doing they would ensure prosperity and peace in the new land they were poised to enter. The speeches contain a reapplication of the Mosaic Torah to these people, updated for a settled-down life in the homeland Yahweh had promised them. Most of the book is made up of speeches by Moses, addressed directly to the Israelites. At the end of the book the manner of speaking changes to a narrative description of the death of Moses. The leadership role then shifts to Joshua, who becomes Moses' successor.
    However, the compositional setting of the book, that is, when it was written down, differs from its surface setting. The core of Deuteronomy was written sometime during the Israelite monarchy, perhaps as early as the reign of Hezekiah (715-687 B.C.E.), or as late as the reign of Josiah (640-609 B.C.E.).
    Deuteronomy in some form (probably only the inner core of laws) was the "book of the Torah" that was found in 622 B.C.E. during the religious revival of Josiah. The similarities between the Deuteronomic reform (told in 2 Kings 22-23) and the prescriptions of Deuteronomy are too close to be coincidental. Both involved centralizing worship in one place, celebrating Passover in a particular way, and prohibiting certain specific pagan practices. Furthermore, the phrase "book of the Torah," found in 2 Kings 22:8, is found in other places where it can only refer to Deuteronomy (for example, Deuteronomy 30:10 and Joshua 1:8 and 8:31-35).
    Thus, Deuteronomy exists in two worlds, and both settings must be understood to fully appreciate the book. Set at the time of Moses, it was given its shape during the time of Josiah some five centuries later. While the core traditions may go back to the Moses of the exodus, the book as we have it today was shaped some 600 years later. Who, during the reign of Josiah, was responsible for giving the book its shape?
    It is hard to pin down Deuteronomy's author, whom authorities call the Deuteronomist. Evidence from the book suggests that he came from the Northern Kingdom and reflects its traditions. This is indicated by the terms he uses, which are consistent with other known northern traditions, for example, Horeb for Sinai and Amorites for Canaanites. Also, many of Deuteronomy's laws seem to derive from the Covenant Code (Exodus 20:22-23:33) which is from the Elohist source and embodies northern perspectives. The close connection between Deuteronomy and the religious reforms supported by Josiah might suggest that the writer was close to the royal court in Jerusalem. The description of the discovery of the law book, as described in 2 Kings 22-23, associates the find with Shaphan the royal secretary and Hilkiah the high priest. Both were trusted associates of King Josiah.

Who was the Deuteronomist? The specific social background of the author is difficult to determine. The preaching style of Deuteronomy suggests that the book might have been written by northern Levites who warned and encouraged their congregations in periodic covenant renewal ceremonies at the great northern worship centers such as Shechem and Bethel (von Rad 1966). According to the Levitic priestly theory, when the Northern Kingdom was destroyed by the Assyrians in 721 B.C.E. these Levites fled south, taking with them their oral and written traditions. These then formed the foundation of their preaching in Judah. The Deuteronomist drew on this material for his book. Friedman (1987) believes the Deuteronomist was a Levitic priest from Shiloh, and he argues that Jeremiah was in fact this Deuteronomist. Another theory suggests that Deuteronomy came from administrative circles. In Israel, administrators and middle-level politicians tended to arise from scribal circles. Weinfeld (1972) studied what he felt were connections in Deuteronomy to Israel's wisdom tradition, and suggested that Deuteronomy is the product of an ancient Israelite civil service interest. Deuteronomy, he says, is the expression of a governmental group interested in shaping the structure and life of the nation. Nicholson (1967) suggests that the writer was deeply influenced by prophets and prophetic movements, especially those in Israel. The book of Deuteronomy certainly does hold a high opinion of prophets. Moses is portrayed as the model of all prophets. Thus, Deuteronomy has elements consistent with priestly, prophetic, royal, and wisdom connections. The multitude of authorship options suggests at the very least that we should be cautious about identifying Deuteronomy with any one social or political interest group in Israel.

    The writer of Deuteronomy was deeply committed to revitalizing the faith and practice of Israel, and viewed himself as standing in the tradition of Moses. Indeed, virtually the entire book is framed as the very words of Moses. The writer succeeded in constructing a holistic vision of the Israelite community that accounted for all the major participants.
    The critical issues of precisely when and where the book was written should not overshadow the overall impression that the book embodies a genuine testimony of Mosaic faith. Admittedly, the seventh-century writer shaped that testimony, being sensitive to the issues of faith and life in the Judah of his time. Nonetheless, he felt he was presenting the essential thrust of Moses' message. While shaping the words he put in Moses' mouth, he certainly felt he was representing the Mosaic tradition faithfully.
ToC | Reading the Old Testament. . . Chapter 5. Deuteronomy | ToC