"Yahweh, whose name is Jealous, is a jealous God"
Ex 34
BIBLE STUDY --- THE BOOKS OF THE TORAH
THE BOOK OF DEUTERONOMY – PART 2
EXHORTATIONS AND APPLICATIONS {4:44–26:19}
The circumstances in which Moses addressed the Israelites are reported in a short transitional passage {Deuteronomy 4:44-49}. From the slopes of Mt Pisgah {or Nebo}, with Israel encamped in the valley opposite Beth-peor, Moses made his appeal to the people before they crossed the Jordan River. Moses’ exposition of the “great commandment” is centred in the agreement made between YHVH and Israel. He repeated the Ten Commandments as the essence of YHVH’s revelation at Sinai. As Moses explained what YHVH expected of Israel, he elaborated the first commandment: “I am Adonai your YHVH, who brought you out of the land of Egypt, out of the house of bondage” {5:6}. Their relationship with YHVH was of basic importance, since YHVH’s wrath will be against those who worship other YHVHs {verse 9}. Love is the key word in the relationship between YHVH and Israel. Moses boldly asserted, “Hear, O Israel! Adonai is our YHVH, Adonai alone. And you must love Adonai your YHVH with all your heart, all your soul, and all your strength” {Deuteronomy 6:4-5}. All other commandments are significant because they bear on that relationship {as spelled out in chapters 5–11}. Exclusive love and devotion to YHVH are essential. In a relationship of wholehearted love, no idols can be recognized or tolerated. Yet Moses wanted Israel to convey its consciousness of YHVH to future generations by many external things: signs on their hands, frontlets {or “phylacteries”} on their foreheads, Scripture verses on their doorposts, and so on. By precept and example, they should convey to their children that they love YHVH {Deuteronomy 6}. The Israelites should never forget that YHVH had chosen them to be his people {Deuteronomy 7}. They were to execute YHVH’s judgment on the Canaanites, who had been spared judgment since Abraham’s time {Genesis 15:16}. Although the Israelites themselves did not merit YHVH’s love, in love and mercy he had redeemed them out of Egypt. Moses appealed to the people to remember what YHVH had done for them {Deuteronomy 8}. To YHVH’s sustaining provisions they should respond with thankfulness, recognizing that the power to achieve anything they had done had been YHVH’s gift. The Israelites had repeatedly failed in their faith and commitment to YHVH {9:1–10:11}. Through Moses’ intercession they had been spared. It was for no merit of their own that they would enter Canaan; that was YHVH’s gracious provision for them. Moses’ appeal for a wholehearted commitment is summarized in Deuteronomy 10:12–11:32. It is necessary to display reverence, respect, love, and obedience to YHVH {see also 6:5, 13, 24}. The YHVH whom the Israelites must love sincerely and without reservation is Adonai of the cosmos. He is the righteous judge who rules supreme over all nature and history. YHVH loved their forefathers, the patriarchs. He redeemed the Israelites from Egyptian enslavement and gave them his Covenant. He manifested himself in helping the orphans, widows, and strangers. He multiplied Israel to be as numerous as the stars of the heavens. Moses gave two basic instructions to apply in daily life to maintain their relationship with YHVH as a reality: “circumcise therefore the foreskin of your heart” {Deuteronomy 10:16}. He did not refer to physical circumcision, a sign of the Covenant between YHVH and Abraham {Genesis 17}. Circumcision, which was not observed during the years of wilderness wanderings, was reinstituted under Joshua after the Israelites crossed the Jordan River {Joshua 5:2-9}. Moses referred to “spiritual circumcision” {see Leviticus 26:40-41; Jeremiah 4:4; 9:25; Romans 2:29}. All things that might restrict, interfere with, or negate total devotion to YHVH were to be cut away {circumcised} so that the Israelites would continue to love YHVH with all their heart. “Love the foreigner” {Deuteronomy 10:19} ranks second in importance to wholehearted love for YHVH. Love for the stranger or neighbour is basic to all other human obligations {see Leviticus 19:9-18}. Social obligations issue out of a person’s relationship with YHVH. Being recipients of YHVH’s love, the Israelites were to love others. They were to remember YHVH’s love for them when they were slaves and strangers in Egypt. YHVH loves the stranger, the widow, and the orphan; therefore, if anyone loves YHVH, he or she is under obligation to love other people. YHVH is concerned about justice and righteousness; a person who professes to love YHVH must be concerned about just treatment for other people. The Israelites were to be known for their concern for people whose social position exposed them to exploitation and oppression. The profound humanitarian spirit of the Mosaic Law stands in unique contrast to the Babylonian Code of Hammurabi and the Assyrian and Hittite Law codes of that day. In those codes human relationships reflected no vital consciousness of a love relationship with deity. In the first century AD Yeshua Moshiach came into conflict with Jewish religious leaders who had lost the essence of YHVH’s Law in a maze of legalism. For Yeshua, the greatest Commandment was to love YHVH; the second was to love one’s neighbour. Those two Commandments {which constitute the essence of the entire Old Testament revelation} would, if kept perfectly, provide the basis for eternal life {Matthew 22:37-39; Mark 12:29-31; Luke 10:27-28}. Believers believe that the climax of YHVH’s revelation of love came in Yeshua Moshiach. For them, responding to YHVH’s love means to accept Yeshua Moshiach in wholehearted devotion and to love one’s neighbour as Yeshua exemplified in his life. In Deuteronomy 12:1–26:19, Moses gave instruction in practical living for a YHVH-related people when they resided in the land YHVH had promised to them. Having once survived on manna supplied directly by YHVH, in Canaan they would enjoy the fruit and produce of the land. They would also encounter a culture permeated by Canaanite religion. In worshiping YHVH in their new setting, they were cautioned to maintain due sanctity {Deuteronomy 12:1–14:21}. They were not to worship at pagan shrines. They should bring their offerings to divinely appointed places for fellowship and rejoicing together in Adonai’s presence. Idolatry was not to be tolerated in any form. Any prophet who deviated from the Law of Moses in advising the worship of other gods should be stoned. Exclusive devotion to YHVH was to be daily practice. Canaan’s abundant blessings should be shared with neighbours {14:22–15:23}. Tithes should be brought to the central sanctuary where Levites assisted the priests in religious ministration. Joy in sharing life’s blessings and opportunities was to characterize Israel’s pattern of living. Moses prescribed three annual pilgrimages {16:1-17}. The people should remember their deliverance out of Egypt by observing the feasts of Passover and Unleavened Bread. Seven weeks later, when the barley harvest was completed, they should spend time rejoicing before Adonai in a one-day festival called the Feast of Weeks. When the vintage as well as the grain harvest was completed, they were to observe the Feast of Ingathering {or Booths}, a time of thanksgiving and sharing with others. Every seven years the Law was read at the Feast of Ingathering. In human relations justice was to prevail among the Israelites {16:18–21:23}. The Book of the Law kept at the main sanctuary was their divine authority, providing YHVH’s instructions for them. The king was to have a copy of this Law and govern his life in accordance with it. Prophets and priests played an important role as religious leaders in the life of Israel. Judicial authority was vested in the priests. In contrast to the brutality of other nations, humanitarian principles were to prevail in Israel’s warfare. Fathers were responsible for their own family households. In domestic and social relationships, the Law of love was to prevail {22:1–26:19}. Many regulations governed family life. In matters of sustenance, wages, and business dealings, the Israelites were admonished to be compassionate and just. Promises and warnings raised their consciousness about using the resources of land and animals entrusted to them so that their stewardship would please YHVH. In Deuteronomy 26, Moses instructed the Israelites in two liturgical confessions and a reaffirmation of the Covenant. By acknowledging that YHVH was the giver of all they had, and by confessing before YHVH that they shared his gifts with others, they confirmed their Covenant with YHVH.
ALTERNATIVES: BLESSINGS OR CURSES {27:1–30:20}
Moses set before the Israelites the alternatives of blessings or curses. Under Joshua they were to renew the Covenant publicly. At Mount Ebal stones were to be erected for inscribing the Law and an altar constructed for offering sacrifice. The curses were to be read from Mount Ebal and the blessings from Mount Gerizim. Conditional self-curses were read regarding offenses against YHVH and other human beings {Deuteronomy 27:15-26}. Thus, they acknowledged their accountability to YHVH. Though their sins might be hidden from people, it was YHVH to whom they were primarily and ultimately accountable. Blessings as a way of life and curses as a way of death were clearly set before the Israelites {chapter 28}. Setting them in the perspective of history, Moses appealed to the new generation to take advantage of their present opportunity {chapter 29}. Warning that, should they fail to love YHVH, they would ultimately be subjected to dispersion, Moses admonished them to choose the way of life and good rather than the way of death and evil {chapter 30}.
TRANSITION: FROM MOSES TO JOSHUA {31:1–34:12}
When the life and ministry of Moses were nearing completion, and transfer of leadership was near {Deuteronomy 31:1–34:12}, Joshua had already been designated by YHVH as Israel’s new leader. Moses assured the Israelites that YHVH would be the same with Joshua in charge. The revelation given through Moses had been put in writing and now was committed to the priests, the custodians of the Book of the Law. Joshua, who had already distinguished himself in responsible leadership, was publicly confirmed at the door of the tabernacle {31:1-29}. The “Song of Moses” is the Covenant’s document of witness {32:1-47}. In it Moses spoke with prophetic understanding as he recounted Israel’s past experience. Reiterating the consequences of their attitude toward YHVH, he assured the people of restoration if they failed again. He encouraged them to fix their hearts on what YHVH had revealed to them and to impress it on their children. Keeping the Covenant by maintaining a wholehearted love for YHVH would be important for all future generations as well as for those then listening to Moses. After some final, brief instructions {32:48-52}, Moses pronounced his blessings on the Israelites, whom he had led for 40 years {33:1-29}. In his final blessing, also called the “Testament of Moses,” the greatness of YHVH and his special relationship with Israel are delineated. Israel is unique among all the nations of the world. The book of Deuteronomy appropriately ends with an account of the death of Moses, the greatest prophet in Old Testament times {34:1-12}.
BIBLE STUDY --- THE BOOKS OF THE TORAH
THE BOOK OF DEUTERONOMY – PART 1
Fifth book of the Old Testament, and last of the Torah. In it, Moses restated to the people of Israel various Laws and precepts of the Covenant that YHVH had revealed to them at Mount Sinai. Thus, the book has become known in Greek and Latin tradition as Deuteronomy {“second Law”}. That name has led some to misinterpret the significance of its contents as secondary. The book makes an important contribution to YHVH’s unfolding revelation of his purpose for the nation of Israel. Moses’ reminders of the wilderness wanderings and the Ten Commandments, plus his instructions for life in the Promised Land, are a vital part of the Old Testament Covenant literature.
DATE AND AUTHORSHIP
Two basic views {with variations} on the date and authorship of Deuteronomy are advocated by modern biblical scholars. Those who consider Moses the author date the book in the 14th or 13th century BC. Others believe that it was composed by an unknown author in the seventh century BC, when Josiah was king in the southern kingdom of Judah.
THE CASE FOR A SEVENTH-CENTURY DATE
As early as 1805, W. M. L. de Wette advocated that Deuteronomy was used by Josiah in his seventh-century reforms, and that it was written shortly before that. Biblical critic Julius Wellhausen adopted that view, which has been advocated by many scholars ever since S. R. Driver publicized it in his Introduction to the Literature of the Old Testament {1891}. According to that view, the book was written late but ascribed to Moses. Many modern scholars, such as Gerhard von Rad and G. E. Wright, regard Moses as the founder of Israel’s faith. They argue that whatever in Deuteronomy is from Moses was transmitted orally until about the seventh century BC. Denying that Moses actually wrote Deuteronomy, they attribute its present form to numerous writers and editors over an extended period of centuries.
THE CASE FOR MOSAIC AUTHORSHIP
In recent decades, studies of Hittite suzerainty treaties from the second millennium BC have yielded interesting comparisons between those treaty forms and the books of Exodus and Deuteronomy. In 1954 G. Mendenhall suggested that the form of the Covenant at Mt Sinai was the same literary form used by Hittites in treaties with Syrian vassal states during the 14th and 13th centuries BC. In 1960 M. G. Kline applied that idea to the book of Deuteronomy, seeing it as a renewal of the Sinaitic Covenant and outlining its structure as a literary unit reflecting the pattern of Hittite Covenant forms. The book of Deuteronomy does contain certain parallels to Hittite vassal treaties. As a renewal treaty it appeals to the Covenant of YHVH with Israel at Mount Sinai, recorded in the book of Exodus.
1 -- The “preamble” in ancient Hittite treaties usually identified the suzerain or ruler. In Deuteronomy 1:1-5 {Exodus 20:1} Moses as the speaker represents YHVH, the King of Israel. As his death approaches, Moses makes an appeal for the renewal of the Covenant.
2 -- In the “historical prologue” the suzerain usually cited the benefits he had bestowed on his vassal. In Deuteronomy 1:6–4:49 {Exodus 20:2} Moses declares what YHVH has done for Israel since his revelation at Mount Sinai. Moses reminds the people of Israel of YHVH’s faithfulness even when they had been unfaithful.
3 -- The “stipulations” were usually stated by the suzerain in the treaty’s third division. In Deuteronomy 5–26 Moses outlines the stipulations for Israel in their Covenant relationship to YHVH. The basic requirement in Deuteronomy 5–11 {Exodus 20:3-17} is exclusive, wholehearted love for YHVH. In the following chapters, Deuteronomy 12–26, the basic principle of exclusive love for YHVH is applied to specific areas of cultic-ceremonial consecration {Deuteronomy 12:1–16:17}, judicial justice in government {16:18–21:23}, the sanctity of YHVH’s order {chapters 22–25}, and public acknowledgment of YHVH as their Redeemer and King {chapter 26}.
4 -- “Covenant ratification” usually contained a provision for treaty renewal and a formula for curses and blessings. In Deuteronomy 27 provision is made for Joshua to conclude the renewal of the Covenant after the Israelites occupy the land. In addition, the divine threat and promise are expressed in blessings and curses as Israel swears its oath of allegiance on the plains of Moab.
5 -- “Succession arrangements” were usually the concluding part of suzerainty-vassal treaties. In chapters 31–34 Joshua is designated as Moses’ successor. The written text is deposited in the sanctuary with the song of witness and a testamentary blessing by Moses. The book of Deuteronomy thus constitutes the documentary witness of YHVH’s Covenant as it concludes with the death of Moses.
The fact that the literary structure of Deuteronomy parallels the legal forms characteristic of ancient Hittite treaties supports the traditional viewpoint that Moses is the author of Deuteronomy. When Moses is recognized as the mediator between YHVH and Israel in the Sinaitic Covenant, it is significant that the book of Deuteronomy represents Moses’ renewal of the Covenant in the literary form current in the culture of his day.
HISTORICAL SETTING
Moses led the Israelites from Egypt through the wilderness to the plains of Moab east of the Dead Sea. Exodus 1–19 gives an account of the enslavement of the Israelites in Egypt, the birth and preparation of Moses, his contest with the pharaoh, the miraculous deliverance out of Egypt, and the journey to Mount Sinai {probably also known as Mount Horeb}. In that desert area YHVH’s great revelation came to Israel through Moses {Exodus 20–40; Leviticus 1–27; Numbers 1–9}. At Mount Sinai, YHVH identified himself as the one who had delivered the Israelites. There he established an agreement by which they would be exclusively devoted to him as his holy nation. There the tabernacle was built and the priesthood established. Instructions were given for making sacrifices and offerings, and for observing feasts and seasons, so that Israel’s pattern of living would show that they were YHVH’s holy people. The tribes were also organized for encampment around the tabernacle and for the march to Canaan, the Promised Land. Numbers 10–21 is an account of the 38 years the Israelites spent in the wilderness. In 11 days, they marched from Mount Horeb to Kadesh-barnea, about 40 miles {64 kilometres} south of Beersheba. From there 12 spies were sent into Canaan. Their report produced a crisis in the form of a revolt against YHVH. Subsequently, Israel wandered in the wilderness for 38 years, during which those who had been at least 20 years old when they left Egypt died. The new generation moved to the plains of Moab, located east of the Dead Sea and north of the Arnon River. Numbers 20–36 tells of the conquest and occupation of the land east of the Jordan River. The book of Deuteronomy presents Moses’ address to the new generation of Israelites. In Exodus and Numbers YHVH frequently speaks to Moses; in Deuteronomy, Moses is speaking at YHVH’s Command to the Israelites {Deuteronomy 1:1-4; 5:1; 29:1}. In contrast to the preceding books, Deuteronomy has a style of exhortation in which Moses admonishes the new generation about their responsibility in view of the preceding generation’s failures. Whatever repetition occurs in Deuteronomy is carefully selected, with the specific purpose of warning the new generation so that they will not fail to conquer and occupy Canaan. Deuteronomy is not primarily retrospective; its outlook is optimistic about the future, offering hope for fulfilling the promises YHVH made to the Israelites in Egypt.
SIGNIFICANCE OF DEUTERONOMY
Deuteronomy {with Genesis, Psalms, and Isaiah} is among the most frequently quoted books in the early church centuries. More than 80 Old Testament quotations in the New Testament come from Deuteronomy. Yeshua focused attention on Deuteronomy when he summarized the essence of the entire Old Testament Law and Prophets in the two great Commandments of love for YHVH and neighbour {Matthew 22:37; see Deuteronomy 6:5; 10:19}. Yeshua also quoted Deuteronomy {6:13, 16; 8:3} in his temptation experience {Matthew 4:4-10}. Deuteronomy unfolds the essence of what YHVH revealed to Moses at Mount Sinai. In Deuteronomy, Moses shares with the Israelites the core of YHVH’s revelation without repeating details of sacrifices, observances, or rituals. He expounds the character of Israel’s faith and nationhood. Moses repeatedly emphasizes his concern that they faithfully maintain a good relationship with YHVH. An exclusive devotion to YHVH expressed in everyday life is the key to a lifetime of blessing. The primary need of love toward YHVH and neighbour eventually became a basic requirement for the followers of Yeshua Moshiach {Luke 10:25-28}. The book of Deuteronomy is thus crucially important to the believer’s concern to maintain a vital relationship with YHVH.
DEUTERONOMY AND THE LAW
To designate the book of Deuteronomy as a “second Law” or a repetition of the Law is misleading. Moses’ emphasis is not legalistic. Details of worship and ritual are not repeated or delineated to any great extent. Although the Ten Commandments are repeated, emphasis is placed on the first Commandment, explicitly requiring exclusive devotion to YHVH. Moses is primarily concerned with Israel’s relationship with YHVH and their determination to maintain it in their own and their children’s lives. The New Testament reveals that a legalistic interpretation of the Mosaic revelation was held by the Jews of the first century AD. Such legalism developed in Judaism especially during the intertestamental era. The Judaistic legalism of New Testament times has in modern times been ascribed wrongly to Moses. Moses did warn of the necessity of keeping all of YHVH’s Law {Deuteronomy 28:1, 58}, but in Deuteronomy his message as a whole makes it clear that he was not exclusively concerned about legalistic observance. Rather, the central theme of Deuteronomy is the unique relationship that had been established by a unique YHVH with a unique people, the Israelites.
CONTENT
BRIEF HISTORICAL REVIEW {1:1–4:43}
Moses is identified as the speaker, addressing the Israelites on the plains of Moab during the last year of his life. The Israelites were on the verge of entering the Promised Land of Canaan. Moses began with a reference to Mount Sinai, scene of the greatest revelation in Old Testament times. He focused attention on YHVH’s explicit Command for them to move up to Canaan and occupy the land promised to Abraham, Isaac, and Jacob. Their rebellion brought divine judgment, so the conquest of Canaan had been delayed 38 years while an entire disobedient generation died in the wilderness. Instructed by YHVH not to molest the Edomites or Moabites, Moses had led the Israelites to the Moab plains north of the Arnon River. The Israelites defeated Sihon, the Amorite king of Heshbon, and Og, king of Bashan. The tribes of Reuben and Gad and half the tribe of Manasseh appropriated the territory east of the Jordan River as their land {Numbers 32}. On the basis of that conquest, Moses encouraged Joshua to believe that YHVH would aid him and the Israelites in the conquest of the land of Canaan west of the Jordan River. The Israelites should learn from the mistakes of the generation that died in the wilderness {Deuteronomy 4:1-40}. They should consider the fact that the word of YHVH had been spoken to them. The revelation that had come to them through Moses was unique, and the most important thing was for them to revere the YHVH who had revealed himself. The uniqueness of Israel’s YHVH among the nations that worship idols should never be forgotten. Moses reminded the Israelites that they had entered into a contractual agreement with their unique YHVH. That Covenant was mentioned 26 more times by Moses. No nation had ever experienced anything like it. If Israel obeyed, they would enjoy YHVH’s blessing and favour.
Thought for Today: Friday November 14
Some years ago, one of my students asked me what had been my biggest surprise in life. I replied with: “the brevity of life”. Almost before we know it, the years have passed and life is almost over. On one hand, life’s brevity should challenge us. If ever we are to live for the Moshiach and share Him with others, it must be now. Yeshua said: “The night is coming when no-one can work” {John 9:4}. But life’s brevity should also comfort us. Life is short – and before us is eternity! Do not live as if this life will continue forever. It will not! Live each day with eternity in view.
Here is First Fruits Ministries bulletin for the upcoming Sabbath on 11/15/2025. https://firstfruits.cc/blog/20....25/11/13/sabbath-bul
This is the research I was reading for reference: https://downloads.frc.org/EF/EF25J65.pdf?v=2
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