Ethics of the Authority in the Deuteronomic History

Uspoređujući tekstove Ponovljenog zakona s tekstovima deuteronomističke povijesti u kojima je donesen sud o kraljevima, vidi se da temelj suda nije sadržan u Pnz 17,14-17, nego prije svega u 17,18-20. To znači da deuteronomist na prvome mjestu promatra kraljev odnos prema Zakonu i njegov strah Gospodnji (17,20). Osim toga, deuteronomistu još je važnije ono što je uz pojam činjenja onoga što je dobro ili zlo u očima Jahvinim osobito naglašeno u Ponovljenom zakonu, a to je odricanje svakog štovanja idola, centralizacija bogoslužja u Jeruzalemu i prianjanje uz Boga »svim srcem, svom dušom i svom snagom«. Upravo je zbog toga razumljiv crescendo od prvih kraljeva do Jošije. Etika vlasti u deuteronomističkoj povijesti nije određena pojedinim vladarevim postupcima niti se na njih bitno osvrće. Ona se prije svega zanima za vladarev odnos prema Bogu, koji mora biti odnos posvemašnjeg prianjanja u vršenju Božjih zapovijedi i izbjegavanju svakoga krivog bogoslužja. Onaj koji ima odgovornost za narod najprije sam mora u svemu ovisiti o Bogu, a iz toga njegova utemeljenja proizlazi i odnos prema onima za koje je odgovoran. Pritom mora biti prisutna i svijest da vlastitim skretanjem s puta Božjega, i one koji su mu povjereni navodi na krivi put. Posljedice su takva djelovanja katastrofalne, ravne uništenju naroda.A comparison of texts in the Deuteronomy with texts in the Deuteronomic History books which portray the judgement of kings indicates that the basis for judgement cannot be found in Dt 17:14-17 but more so in 17:18-20. That means that the author of the Deuteronomy primarily observes the king’s relations toward the Law and his fear of the Lord (17:20). The author believes even more that the notion of doing what is good or bad in the eyes if Yahweh is particularly referred to in the Deuteronomy and that is to reject worshiping any idols, the centralisation of God worship in Jerusalem and to give allegiance to God »with all your heart, your soul and your strength«. It is in fact this that makes the crescendo from the first five kings to Joshua comprehensible. David’s conquest of Jerusalem presumes the centralisation of God worship; Ezekiel abolished the high places, broke the pillars, cut down the sacred poles and smashed the bronze serpent (2 K 18:4). In addition he put his trust in Yahweh and no king could be compared with him, he kept the commandments (18:5-7). It all culminates with Joshua who repaired the Temple in Jerusalem (22:3-10), and together with his people the king bound himself to the covenant to »follow Yahweh, to keep his commandments, decrees and laws with all his heart and soul« (23:3). He ordered the people to remove all the cult objects and abolished all the high places throughout Judah (23:4-14) and extended his reform to the former Northern Kingdom (23:15-20). Finally it was concluded that there was never a king before him dedicated to the Law of Moses with all his heart, his soul and strength. The ethics of the authorities in Deuteronomic History is not determined according to the behaviour of an individual ruler nor does it necessarily refer to their behaviour at all. It above all deals with the rulers’ relations to God which must above all be complete allegiance to executing God’s commandments and avoiding any false worshiping. Rulers responsible for the people must themselves first completely depend on God and it is from source that comes their responsibility in relation to others. Rulers must be aware that if they personally steer off the path from God, they steer off subjected people as well. The repercussions of such actions are catastrophic and equal to destroying the nation