These are the cities: Bezer on the desert plateau for the tribe of Reuben, Ramoth in Gilead for the tribe of Gad, and Golan in Bashan for the tribe of Manasseh.
SECOND SPEECH OF MOSES – DECALOGUE AND EXHORTATION
This second speech should probably be placed alongside the first conclusion of the book (26:16–28:15), during the reign of King Hezekiah, who ruled the southern kingdom (Judah) from 727 to 698 B.C. The Northern Kingdom was just destroyed by the Assyrians, who deported the people to other parts of the empire and brought settlers from different regions into the Samarian territory to mix cultures and prevent any uprising. Some Israelites from the North sought refuge in the South, many in
Jerusalem, bringing with them traditions and some writings, including possibly what is known as the “central core” of our current Deuteronomy (chapters 12–26).
The historical events experienced by the Northern Kingdom, along with the recent history of the Southern Kingdom, which endured seven years of rule under Ahaz, prompted a reassessment and thorough re-examination of the people’s history. This effort was undertaken by the movement known today as the “Deuteronomist” (D), made up of many who had fled the North and sought refuge in Jerusalem.
A few years after the fall of the Northern Kingdom, the Assyrian Empire started to weaken quickly, creating a favorable political situation for Hezekiah, king of Judah. It seemed easier to retake the northern territories and reunite the kingdom under Jerusalem’s rule, as it was in the past. Because in Israel, politics and religion are closely linked, the king’s political goals must be supported by religious reasons that make his actions seem divine, as if they are desired or even commanded by God. This makes his actions more acceptable, as they are seen as law and God’s Law, and the people support them without question.
The environment, therefore, requires some religious reforms, which we could call “reforms,” aimed at accomplishing this. This led to what is known as the “reform of Hezekiah,” carried out by a group of scribes and wise men of the court who were well-versed in Israel’s history, its internal and external politics, and, most importantly, deeply committed to their faith in the Lord, while also being unconditional supporters of the king. This resulted in the body of law known as the “second discourse of Moses,” although it should actually be the first, as it is the very first addition to the “core” or “Deuteronomic Code.”
We need to read chapters 5–11 considering this background, keeping in mind that there are some fundamental themes or an underlying ideology within them.
- The theology of the crown, or Davidic theology, arises when political circumstances revive the hopes of regaining the territory conquered centuries earlier by David, to whom God had supposedly committed himself unconditionally. The new David is Hezekiah, of whom 2 Kings 18:5 states that “he put his trust in the Lord.”
- The figure of Moses as the highest authority in the Exodus tradition; it is not about abolishing anything already said and part of the tradition. Moses is the great mediator, and since ancient times, Mosaic law has had no equal, always being referred to as the divine will itself. Therefore, the Deuteronomist current (D) adopts the figure of Moses as the mediator and guarantor of the law’s authenticity and binding nature.
- The Name of God as the author and promulgator of the law serves to help people understand that the entire book is the word of God and reflects his will. In summary, these chapters form the religious foundation of Hezekiah’s political-religious reform, which is based on calling all the people together to renew their covenant with the Lord.