Deuteronomy

• Introductory Matters
• • The name Deuteronomy
  • • Greek name for the book is to deuteronomion, meaning "repeated law" or "second law"
    • The Hebrew name Mishneh Torah (meaning "copy of the Torah" - see 17:18) was also used to refer to the book as was the title Debarim, "words"
    • The names for the book indicate a recognition that the book was secondary and not the first or oldest work on the law
  • Literary form
  • • Connection with Moses
    • • Only book in Torah specifically ascribed to Moses (31:9)
      • Portrayed as a series of speeches delivered by Moses to Israel just before the people entered Canaan
      • Basically Moses' last will and testament - others also gave farewell addresses to their people (cf. Josh 23:1-16, 1 Samuel 12:1-25)
    • Connection with treaties in the Ancient Near East between a strong king or suzerain and a vassal
    • • Hittite Suzerainty Treaty
      • • Legal form used by Hittites for making a treaty between a strong king and a weaker vassal
        • Many scholars have noted the basic literary form of God's covenant with His people in Deuteronomy fits this form
        • The form and Deuteronomy (the following is one of several ways to express the treaty form)
        • • Preamble - 1:1-5
          • Historical prologue (served to show vassal why he should remain loyal) - 1:6-4:49
          • Stipulations - general (5:1-11:32) and specific (12:1-26:19)
          • Blessings and curses - 27:1-28:68
          • Witnesses - 30:19, 31:19, 32:1-43
        • Forms do mesh together nicely
      • Treaties of Esarhaddon (672 B.C.E.) have provided evidence of treaties that imposed a loyalty oath on the vassal
      • Moses or another author may well have employed a common treaty form in writing Deuteronomy - God as King demanded loyalty from His people and the treaty form would have been an excellent, easily understandable method of emphasizing God's sovereignty and the people's need to obey
  • Date
  • • If the book was composed of speeches of Moses, then Moses would have spoken these words in the late 13^th century B.C.E.
    • Other scholars have suggested the book was not written until the 7^th century B.C.E. and may not have reached final form until during or after the Babylonian exile
    • Reasons for later date:
    • • The book closely follows the reform of Hezekiah and Josiah
      • Similarities between Deuteronomy, Hosea, and Jeremiah
      • Many speculate Deuteronomy was the book discovered in the Temple when Josiah was reforming religion in Judah - perhaps the reforms of Hezekiah sparked the initial writing of the book and the book in its early form gave impetus to Josiah's reform
  • Relationship to the book found during Josiah's reform
  • • Most scholars believe the book discovered during Josiah's reform was either the Book of Deuteronomy we have today or an earlier form
    • Reasons:
    • • When the book was read, it caused great consternation (2 Kings 22:11-13, 2 Chron. 34:19-21) - the "curse" section of Deuteronomy might have caused such consternation
      • When the book was discovered, Josiah immediately responded by having a ceremony to renew the covenant (2 Kings 23:1-3, 2 Chron. 34:29-33) - this action would be consistent with the nature and purpose of Deuteronomy as a covenant document
• Important Aspects of Deuteronomy
• • Some basic points
  • • Not a new law but a re-presentation of the old law to a new generation and a challenge to them to obey - the new generation should learn from the past
    • Old law is adjusted to the new situations the people will find in the land (e.g., king, central Temple, poor in the towns) - such situations will especially be found in the time of the monarchy - the law is not lifeless and unchangeable but dynamic
    • Obedience is a life and death matter - obedience brings blessing while disobedience brings curse (this is basic Deuteronomic theology)
  • New idea of the cult
  • • Sanctuary is the "place where the Lord chose to cause his name to dwell there" (12:5,11,21; 14:23-24;16:2,6; 26:2) - God does not live in the Temple nor sit on a throne in the Temple - the Temple is a place where people worship and pray to God who lives in heaven
    • The emphasis in God's appearance is shifted from the visual to the auditory (4:33, 5:23) - God cannot be seen (but cf. Gen. 32:31, Exod. 33:20) but must be obeyed
    • Ark of the Covenant serves as the container of the stone tablets and has an educational function (10:1-5) but God does not hover near the Ark as it goes ahead of the people (cf. Num. 10:33-36) nor does the Ark serve to represent God's presence with His troops (23:14)
    • Sacrifice
    • • No mention of sin and guilt offerings - expiation for sin is accomplished through spiritual purification and repentance rather than through offering sacrifices
      • Sacrificial offerings are eaten by the giver with parts given to the poor, Levites, resident aliens, orphans, and widows (12:5-14)
      • Sacrifices then are designed primarily to care for others and express thanks to God rather than atone for sins
    • Also allowed animals to be slaughtered without being sacrificed (12:15) - blood is still not to be eaten but it can be poured out on the earth like water (12:16) - earlier, blood was poured on the altar and even animals killed in hunting had to have the blood drained out and covered with dirt (Lev. 17:13) - blood is not magic in Deuteronomy
    • Tithe can be used by giver without adding an extra fifth to it (Lev. 27:31) - in Deuteronomy the tithe can be spent by the giver (14:22-27) but the Levites, resident aliens, orphans, and widows must still be cared for (14:28-29)
    • Passover sacrifice does not have to be a lamb (cf. Exod. 12:3-6,14) but can be any animal from the flocks or herds (16:2)
    • Removes some of the magic and stilted ritual from the cult and emphasizes obedience, repentance, and humanitarian concern for those less fortunate in society
  • Ideal Israel
  • • The desire of Gad and Reuben to settle east of the Jordan River was seen as a sin by Moses (Num. 32:14) but is seen in Deuteronomy as part of God's gift of a great tract of land (1:7, 11:24)
    • Israel will be exalted (4:6, 15:6, 26:19, 28:13)
  • The land
  • • Keeping the land depends on faithfulness to God and His law (4:26, 11:17, 28:63, 30:19)
    • The land is not just a land of "milk and honey" (Exod. 3:8,17; 13:5; 33:3; Lev. 20:24; Num. 13:27; 14:8) but a wonderfully rich land in every way (8:7-9)
  • Connection with wisdom
  • • Phrase "abomination of the Lord" occurs only in Deuteronomy and Proverbs (e.g., 25:13-16, Prov. 17:15, 20:10)
    • Injunction not to add or detract from God's word is only in 4:2, 13:1 and Prov. 30:5-6
    • Warning against falsification of weights are common to both (e.g., 25:13-16, Prov. 11:1, 20:10,23)
    • Warning against moving boundary stones common to both (e.g., 19:14, 27:17; Prov. 22:28, 23:10)
    • Warning against vows is in 23:22-26 and Eccl. 5:1-5
    • Observing God's commandments equals wisdom and understanding (4:6)
    • When Moses appoints judges their primary qualifications are understanding and knowledge (1:9-18, cf. Prov. 8:15-16)
• Some Theological Points
• • General ideas
  • • God's covenant with Israel is not tied to the past, not just an historical remembrance - the covenant is for each generation
    • Covenant points ahead to the future - promises are still to be realized fully
    • Covenant demands a response of commitment (6:4-9, 27:9-10, 30:19)
    • Check on legalism - the ability to summarize the law in terms of loving God (6:5, 11:13, 19:9, 30:6) provides a check against any kind of legalism
    • Centralization of worship is not to be an imposition but a rallying point where worshipers join together to worship and praise God
  • Some specific teachings
  • • 6:4-9 is a wonderful call to faith in the one God - faith demands everything we are
    • Tests of false prophets
    • • A prophet who does signs and wonders but encourages people to worship other gods is a false prophet (13:1-3)
      • A prophet who speaks but what he speaks does not occur is a false prophet (18:21-22)
    • Care for the poor in the context of the Sabbath Year (15:1-11)
    • • Poverty will cease if people obey God (15:4-5)
      • People will be tempted not to loan to a poor person if the Sabbath Year is near when all debts are forgiven - people should be generous and not be selfish thinking they may not be paid back in full (15:7-10)
      • The poor will always exist (15:11) - Deuteronomy realizes the ideal will never be reality
    • The king (17:14-20)
    • • Qualifications
      • • Chosen by God
        • Fellow Israelite

• • • • • Must abide by God's law
        • Must not consider himself above his subjects because they are also his brothers
      • Things a king must not do (Solomon does all three - 1 Kings 10:23-11:8)
      • • Multiply horses, especially with Egypt
        • Have many wives
        • Have incredible wealth
    • Exemptions from military service (20:5-9)
    • • The exemptions
      • • Just built a new house
        • Just planted a vineyard
        • Just become engaged but had not enjoyed marriage
        • Was afraid
      • Since God would fight the battles, the army needed to be composed of men who were completely dedicated to God and not distracted by other issues - God did not need a large force, just a dedicated one
    • Provision for gleaning so poor could make their way in life (24:19-22)
    • Levirate marriage (25:5-10) - when a man died childless, his brother was to marry his wife and have children by her - those children would then inherit from the man who had passed away
    • Nice rehearsal of Israel's pilgrimage (26:5-9)
    • Blessings of obedience (28:1-14) and curses of disobedience (28:15-68) - the curses which serve as warnings are a lot longer
    • Song of Moses (32:1-43)
    • • Contrasts the faithfulness of God with the unfaithfulness of the people
      • The history covered in the song extends from the exodus through the destruction of Jerusalem - either Moses could see the future through God's power or the song was written or edited after Jerusalem had fallen
      • Those in exile in Babylon would have been encouraged by the fact that the judgment of exile was from God and that God had not given up on them
    • Death of Moses (34:1-12)
    • • God showed Moses the land of Canaan but did not allow him to enter the land - according to Deuteronomy Moses could not enter Canaan because of the people (1:37, 4:21) rather than because of his sin (Num 20:2-13)
      • Text emphasizes Moses was still a vigorous man when he died (34:7)
      • • He still had 20/20 vision
        • He still could father children
      • Moses did not physically have to die but his mission was complete
      • Died at the age of 120 (cf. Gen. 6:3)
      • No one knows where Moses is buried - God buried him - his importance is his life and example of faith - he is not to be honored by a grave cult or a souvenir stand
• Importance of the Book
• • For many, Deuteronomy is the center of Hebrew Bible theology
  • There are strong relationships in both theology and language between Deuteronomy and the Former and Latter prophets - obviously the book was quite influential in Israel

Photograph of Michelangelo's Moses