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A. Deuteronomistic History

Scholars sometimes refer to the Former Prophets as the Deuteronomistic History (DH for short) because the books in this collection were shaped by the theological perspective of Deuteronomy. Deuteronomy is the narrative bridge between the Torah and the Prophets. It does double duty in the sense that it concludes the Torah and also sets the stage for the Prophets (see Figure 3). As the conclusion of the Torah, it wraps up the early history of Israel, and does so sounding a note of anticipation. Moses had brought the Israelites to the edge of the Promised Land, but he himself died there. The great promises of land and nationhood still awaited fulfillment. The people were not yet in their promised homeland. Concluding the Torah with the book of Deuteronomy creates a feeling of expectancy, with the promises being fulfilled, at least almost so, in the book of Joshua.

Figure 3 Torah/Prophets Collections

The Primary History can be subdivided in a variety of ways. Each implies a different relationship between promise and fulfillment, as well as different composition histories.

    Some authorities believe that Deuteronomy was once attached to the Former Prophets, Joshua through Kings. The writer responsible for compiling this history added Deuteronomy 1:1-4:40 and chapters 29-34 to an earlier core Deuteronomy, once Deuteronomy came to be used as the preface to the entire Deuteronomistic History. According to this view, the Deuteronomistic History was completed shortly after the latest event mentioned in the book of Kings. That event was the Babylonian's release of Judah's king, Jehoiachin, from prison in 561 B.C.E.
    Much research has focused on the theological perspective and integrating theme of the Deuteronomistic History. Noth (1943) was the first scholar to develop the theory of a Deuteronomistic History. He argued that the DH was composed to explain why the nation of Israel was destroyed by the Babylonians in the sixth century B.C.E. The story, he claims, focuses on the idolatry of Israel's kings and people, and explains why Yahweh allowed judgment to come upon them. Written to the Judean refugees of the Babylonian exile, the DH justified God and at least provided the assurance to the exiles that what happened, happened for a reason.
    Von Rad (1962) found a more positive motivation behind the DH. In addition to the theme of judgment, which is most definitely there in the DH, von Rad suggested that grace was also present. Hope for the future was based on the covenant Yahweh had made with the house of David. That hope was still alive in the person of Jehoiachin. Von Rad argued that the release of Jehoiachin from prison, the note on which the book ends, was intended to inspire the exiles.
    Wolff (1982) suggested that there is more to the purpose of the DH than justifying God's judgment or providing hope based on the Davidic covenant. He argued that the DH is essentially a call to repentance. It urges the exiles to turn from their disregard of God and repent. Only in this way would God restore his people to the covenant.
    It is unrealistic to try to reduce such a complex work as the DH to one or two overarching themes. What these scholars have done is demonstrate the presence of certain significant themes that interweave the books of the DH. As you read the DH, be alert to the themes of God's judgment on apostasy, God's commitment to the house of David, and God's call to repentance.
    The presence of multiple themes reflects that there was a complex history of composition to the DH. Its writers drew from many different sources and blocks of tradition. Within the books of the DH there are references to source books such as the "Book of the Chronicles of the Kings of Israel." The individual books vary in tone, further evidencing development. A comparison of Joshua and Judges, for example, demonstrates how different in character and outlook they are, while both still have Deuteronomic characteristics.
    Cross (1973) has attempted to give account of the complexity of the editing of the DH. He has developed the theory that there were two editions of the DH. The first one was shaped by a Deuteronomistic editor (Dtr1) during the reign of Josiah (640-609 B.C.E.). Its governing themes were the effects of the sin of Jeroboam, who authorized Baal worship in the Northern Kingdom, and Yahweh's commitment to the house of David in the Southern Kingdom. It was written to be the inspiration for the reform program of Josiah.
    The final edition was done during the exile around 550 B.C.E. It consisted of a modest rewriting of the first edition by a second Deuteronomistic editor (Dtr2). It reflects a more sober assessment of the future; it updated the earlier edition by adding the events that followed the reign of Josiah. The telling of the history of Israel and Judah thus becomes the occasion to enjoin the exiles to live faithfully.
    While the Deuteronomistic History evidences an overall theological wholeness, each of the four books has its own literary unity, historical interest, compositional style, and theological insight.
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