Covenants and criticism: Deuteronomy and the American founding

In other words, the positive view of the monarchy noted by Cross and Friedman, Weinfeld, and Nelson was subsequently modified by the pessimistic view of later editors. While it cannot be demonstrated that the American founders were cognizant of these editorial modifications, it can be demonstrated that the citation pattern followed by the American founders, and identified by Lutz, was first traced by the hand of the Deuteronomist.

Uniting the historical medium of Deuteronomy with the editorial message, collections of American founding era sermons are replete with Deuteronomic references to the "King's Call to Justice." Benjamin Coleman identified the role of governors in general terms: "Magistrates uphold and adorn the world, as pillars do a fabrick, by employing their superior wisdom and knowledge, skill and prudence, discretion and judgment for the publick good." Charles Chauncy reiterates that "those who rule over others must be just, ruling in the fear of God" (Sandoz: 15, 145). A special condemnation is reserved for those who violate this maxim. Rehoboam, in particular, is vilified as the precursor of George III: "And there was a time when there was a king in Israel, and he also did what was right in his own eyes--a foolish son of a wise father; his own imprudence, the rashness of his young counsellors, his unwillingness to redress the grievances of the nation, and the harsh treatment he gave to those who applies for relief, also brought on a civil war" (Zulby: 114). In each instance, the American founding sermon mirrors not the original biblical text but the editorial modifications of the Deuteronomic text reflecting the "King's call to justice."

The distinction between authors and compilers or editors, made possible by biblical historical criticism, serves to deepen our understanding of the biblical text and, in turn, illuminate our understanding of the American founders' utilization of that text. This same distinction further serves to deepen our appreciation for the widespread influence of covenant theology.

Covenants and Criticism

At the core of American constitutionalism lies the First-Testament concept of covenant. The following discussion is accordingly based on the covenants contained in the Books of Genesis and Exodus, Deuteronomy, 2 Samuel and 1 Chronicles, 1 Kings 8, 1 Kings 12 and 2 Chronicles, 2 Kings 22 and 23, 2 Chronicles 23 and 34, Ezekiel, Nehemiah, and 1 Maccabees (Elazar 1978: 11-14). From the earliest vassal treaties to the ascension of Simon in 1 Maccabees, there is variation in the style, content, and scope of First Testament covenants. There is in this evolution of covenants, however, a continuity and coherence provided by the hand of the Deuteronomic editor(s). More important, by following the citation patterns identified by Lutz, it can be shown that in this evolution of biblical covenants the American founders relied on those books, chapters, and verses that were modified from the original text by the Deuteronomic editor(s). Elazar identified the first biblical covenant "explicitly involving Jews" in Genesis 15 and 17 and "God's reaffirmation of that covenant" in Exodus 6:2-8 (1978:11). In contrasting these original covenants with "the restatement of the Sinai covenant" (Deut 4), Weinfeld argued that