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.