Bible Book of the Month: Deuteronomy

It was reported more than a year ago that in one of Dead Sea caves fragments of 13 manuscripts of Deuteronomy had been discovered as compared with 12 of Isaiah and 10 of the Psalms. This count may have been modified by subsequent discoveries; and the remarkable popularity of Deuteronomy among the Sectarians of Qumran may have been due to special reasons. Needless to say, the quotations from and references to Deuteronomy in the New Testament are “very numerous” (Angus-Green). This popularity is not surprising; rather it is to be expected. Deuteronomy is a unique book in more ways than one. It contains the farewell addresses of Israel’s great leader, Moses. It is full of reminiscences of the greatest events of Israel’s early history, the deliverance from Egyptian bondage and the giving of the Law. It looks forward to the conquest of the Promised Land with a confidence conditioned only by the ever present danger of apostasy. It contains a body of laws which are lofty in their ethical standards, stem and uncompromising; and yet they are surrounded by an atmosphere of loving concern which gives them the note of prophetic exhortation and urgency. By every test and standard, authorship, content, and circumstance, Deuteronomy is a very remarkable book.

Authorship

There are few books, if any, which bear more plainly the stamp of authorship than does Deuteronomy. This is shown by the following analysis:

Introduction—“words which Moses spake” (1:1–5)

First Discourse (1:6–4:40)

Second Discourse (5:1–26:19)

Third Discourse (29:1–30:20)

The Song of Moses (32:1–43)

The Blessing of Moses (33:1–29)

These discourses are all attributed to Moses. They make up the bulk of the book and are joined together by a narrative which tells what Moses did:

1. He appointed cities of refuge (4:41–49)

2. He gave instructions for ceremony at Ebal (27:1–28:68)

3. He appointed Joshua, wrote the Law, gave it to the priests (31:1–30)

4. Repeated the song and received final command from God (32:44–52)

The book concludes with an account of Moses’ death and a brief eulogy (34:1–12). Especially significant are the statements that “Moses wrote the words of this law in a book until they were finished” (31:24–27).

Content

Introduction (1:1–5). These are the words which Moses spake unto all Israel states the claim of the book to Mosaic authorship. The names of the cities mentioned in verse 1 and the statement that there are 11 days journey from Horeb to Kadesh-barnea, together with mention of the 40th year suggest that much of the contents of the book was delivered twice: first, in the second year before the people’s refusal to go up and possess the land when the conquest of it seemed imminent (Num. 13:1), and a second time and in its final form in Moab at the end of the 40 years.

The First Discourse (1:5–4:40). Deuteronomy may be called quite suitably, the book of the commandments of the Lord (4:2). “Command” occurs 81 times in AV and “commandment” 43 times. Israel’s attitude had been marked by “rebellion” (1:26, 43; 9:7, 24) and will be in the future (31:27). Hence the frequent rebukes and exhortations to obedience. Israel’s great sin, the refusal to possess the land, is dealt with in detail (1:26–45). The wanderings are followed by the conquest of the lands east of the Jordan in which Joshua is to see a foreview of the conquest of Palestine after Moses’ death (3:21). Deuteronomy is also the great book of remembrance, the word “remember” occurring 15 times, “(lest ye) forget” 11 times. This discourse concludes by emphasizing especially the great theophany at Sinai and the giving of the Law. They must never be forgotten. At Sinai Israel became the worshipers of the one true God (4:35, 39), a covenant people (vss. 13, 23), the special object of God’s love (vs. 37) and of his peculiar dealings (vss. 32–35). At Sinai they heard only a voice; they saw no shape, that they might shun idolatry. Another great word in this book is “love,” occurring 20 times—God’s love (4:37), demanding man’s love to God (11:1), and man’s love also to his fellow men (10:19). Here also the duty of teaching is stressed. The people must teach their children (4:9) the wonderful things Moses is teaching them (4:1, 5, 14). The most solemn warning is given against apostasy (4:23–28) because of God’s singular blessings and also because of Israel’s record of disobedience.

First Narrative (4:41–49). A brief statement that Moses set apart three cities of refuge east of Jordan. It is also stated that Moses spoke these “testimonies, statutes, and judgments” on this side of Jordan over against Beth-Peor (4:46).

The Second Discourse (5:1–26:19). This longest of the discourses falls into two main parts, chapters 5–11 and 12–26. The first part repeats the Decalogue and what follows may be regarded as an exposition of it The great affirmation, “Hear, O Israel, the Lord our God is one Lord” (6:4) is at once followed by two commands: to love the Lord supremely, and to treasure this wonderful revelation, teaching it to their children and making it a constant topic of meditation and conversation. The command to teach (cf. 11:18–21; 31:19–22) was sadly neglected by the Israelites. But the literal interpretation of the word “frontlets” (vs. 8) led to the use of phylacteries by the Pharisees of New Testament times. The extermination of the seven nations in possession of the land is commanded (7:1–6). Israel is to remember that they are a holy people and not corrupt themselves with the people of the land. The Lord is faithful (vs. 9). If they obey him, he will love them and bless them; and they will be able to overcome their mighty enemies (vss. 16–26). In chapters 8–11 they are exhorted to remember God’s wonderful dealings with them in the past as they look forward to the conquest of the land. The God who has so wonderfully blessed them is their hope for the future. But they have been rebellious (9:7, 24). Hence the constant intermingling of promise and exhortation with warnings and threats. God’s love for them is stressed, and they are exhorted to love him and to love their fellow men (5:10; 7:9–13; 10:12–19; 11:1, 13, 22).

The Code of Deuteronomy (Chaps. 12–26). The name “code” is appropriate to this group of chapters because it contains so many specific commandments and laws, despite the fact that the preceding section is markedly legal and consists of the Decalogue and its application. These statutes and judgments they “shall observe to do in the land which the Lord God of thy fathers giveth thee to possess it.” This future reference of the code is important. It is significant that it begins by commanding that everything connected with heathen worship is to be utterly eradicated (12:2–4). This is the negative side. Then follows immediately: “But unto the place which the Lord your God shall choose out of all your tribes to put his name there … thither thou shalt come and thither ye shall bring your burnt offerings …” A full discussion of this much debated passage cannot be given here. However we note the following. The law of the central sanctuary goes back to Sinai; the tabernacle was “the tent of the congregation” for all Israel (Exod. 40:12). Also, this law points forward to the time of the erection of the temple by Solomon (Deut. 12:10f.; cf. 2 Sam. 7:11f.). Thirdly, the building of altars wherever “I shall record my name” (Exod. 20:24) accounts for such altars as were erected by Joshua at Ebal and by Gideon, Manoah, Samuel, David, and Elijah. While these were extraordinary and may be called irregular, the disordered state of the worship, due to frequent apostasies and their consequences (e.g., the sin of Hophni and Phineas and its consequences) gave them a certain legitimacy; and they were tolerated by good kings like Asa (1 Kings 15:14).

For a detailed discussion of the many diverse laws which are contained in the code, the reader must be referred to the commentaries. The laws are intended to govern the entire life of the people when they shall have entered the land. The peril of apostasy and its punishment is dealt with repeatedly (12:29–13:1–18; cf. 16:21f.; 17:2–7; 18:9–14). Israel is a holy people (14:2, 21); they are not to disfigure themselves for the dead (14:1–2), nor eat unclean food (vss. 3–21). They are to keep the annual feasts (16:1–17) and observe the law of tithing (14:22–29; cf. 26:12–15) and the year, of release (15:1–18). Kingship (17:14–20) and prophetic guidance (18:15–22) are provided for. Humanity is enjoined (24:6, 10–15; 25:1–4). Especially noteworthy is the law regarding inherited guilt (24:16). The widow, the orphan and the stranger are to be humanely treated (16:11, 14; 24:17–22; 26:12f.). We have also the law of divorce (24:1–5) and of the levirate (25:5–10).

The priests, also called “priests the Levites,” which is not a distinguishing but an amplifying phrase, since all priests were Levites, are given a position of honor. They are supported by their portion of the gifts and sacrifices (18:1–5), they serve with the judges (17:9; 19:17), they are to teach (24:8), and they are here associated with Moses in the imposing of the Law (27:9; 31:9). On the other hand the Levites occupy an insecure position (12:19; 14:27). Their status is similar to that of the widow and orphan (14:29; 16:11, 14; 26:12f.), and they are commended to the liberality of the laity. Consequently we do not wonder that so few of the Levites returned from the Captivity with Zerubbabel (Ezra 2:40) and with Ezra (Ezra 8:15).

All of these laws are given to Israel that this people may fulfill the destiny which their God had set before them, a glorious destiny to be realized only through obedience (26:16–19).

Second Narrative. Instructions are here given regarding Mt. Ebal (Chaps. 27–28). The ceremony at Mt. Ebal (cf. 11:29f.; Josh. 8:30–35) which was to take place when the Lord had brought them into the land (11:29) must have been tremendously impressive. “All the words of this law” are to be written on the altar as upon a great writing tablet. Sacrifices are to be offered upon it; and the blessings and curses are to be pronounced by the Levites.

The Third Discourse (Chaps. 29–30). Moses is commanded to make a covenant with Israel “beside the covenant which he made with them at Horeb” (29:1). This covenant is a comprehensive one (vss. 14–15), and it is enforced by warnings and curses—exile the penalty of dis-obedience, restoration conditioned on repentance and obedience (30:1–10). The great alternative, obedience and life, or disobedience and death (30:15–20), is again solemnly stated.

Third Narrative (Chap. 31). Moses is to die. The people are exhorted to be strong and courageous. Moses writes the law and entrusts it to the priests (vss. 9, 24). It is to be read every seven years. Joshua is to become the leader, which is attested by the pillar of cloud (vs. 15; cf. Exod. 40:34f.; 1 Kings 8:10f.). There is warning against disobedience. Moses writes a song (vs. 22).

The Song (32:1–43). Moses celebrates God’s greatness, records his past mercies and blessings to Israel and Israel’s unfaithfulness, and after terrible threatenings he closes with a promise of mercy (vs. 43).

Fourth Narrative (32:44–52). Moses follows the reciting of the song with a final solemn warning. He is then commanded to ascend the Mount to die, but is promised a “sight of the land.”

The Blessing (Chap. 33). This blessing resembles in some respects that of Jacob (Gen. 49). Moses has been for a generation a “nursing father” to Israel (Num. 11:11f.), and this fact makes this fatherly blessing doubly appropriate.

The account of Moses’ death which follows is written as history, not as prophecy. It might have been written by Joshua. But the mention of Dan as in the far north suggests that it was written after the events recorded in Judges 18.

Relevance Of Deuteronomy

Deuteronomy is of special importance today for two reasons. We have seen that it definitely and repeatedly claims to be Mosaic. Accepted as such it gives us a very clear and impressive statement of the nature of the religion which Israel received by revelation at Sinai and covenanted to keep. This religion is a lofty, ethical, spiritual monotheism which is unique among all the religions of the world. It is so high, its demands are so great, that the danger of adopting a lower form of worship, of accepting the standards of the heathen is very great. The people are warned that the adopting of such lower standards, the turning aside to heathen idolatries is a disloyalty, an apostasy which will surely take place but will be most severely punished. They have a vastly different, a vastly higher religion than that of the heathen, and they are to be ever mindful of this unique distinction.

Despite its obvious claims to be Mosaic, “critical” scholars have been maintaining for more than a century that the book of Deuteronomy is the product of the time of Josiah, that it represents the viewpoint of a much later age than that of Moses, and that its “discovery” in the temple led not to reform but to radical innovations in the religious worship of Israel. Space will only permit us to point out that here the biblical and the critical understandings of Old Testament religion and history are in sharp and irreconcilable conflict. It has been the claim of the critics that the religion of Israel was originally very similar to, if not identical with, the religions of the neighboring peoples, that it evolved gradually through animism, polytheism, henotheism, to an ethical monotheism which was not attained to until shortly before the time of Josiah and Jeremiah. The book of Deuteronomy regarded as Mosaic is an insuperable obstacle in the path of such a reconstruction of the religious history of Israel. Small wonder that the critics have been so insistent that the book is late and that its Mosaic dress is camouflage. The best answer to this claim is the book itself.

A second reason that Deuteronomy is now of such importance is that it gives the Christian of today a correct and much needed philosophy of history. Deuteronomy emphasizes and illustrates the tremendous importance of the teaching function of the Church, the imperative duty of passing on the wonderful heritage of faith and life of which the Church is the custodian, lest the people forget and fall away and perish. Moses’ exhortations to Israel were soon forgotten. After Joshua and the elders who outlived him were gathered to their fathers, “there arose another generation after them which knew not the Lord, nor yet the works which he had done for Israel” (Judges 2:10); and so evil days came upon Israel. Today in our cities and throughout our land there is growing up a generation that does not know the Lord and does not want to obey him. We call this phenomenon in the sphere of philosophy, existentialism. In essence it is the law of the jungle—every man a law unto himself, and it is finding starting, even appalling expression in what we know as juvenile delinquency. It is the story of the book of Judges in modern conditions. Deuteronomy warns us to remember and to teach, to serve the Lord ourselves and to teach our children.

Instead of adding a bibliography, it will suffice for the purposes of this article to refer the reader to the recent book by G. T. Manley, The Book of the Law (Eerdmans, 1957). Mr. Manley has been active in the Inter-Varsity Fellowship for a number of years. He was the editor of The New Bible Handbook which I.V.F. published. His special interest in recent years has been the defense of the early date of Deuteronomy. He wrote the article on that book for The New Bible Commentary (Eerdmans, 1953). In The Book of the Law, Mr. Manley has given us a very able, scholarly, and up-to-date defense of the traditional view regarding this pivotal book in the face of the many arguments which are brought against it. The book well deserves a wide and careful reading.

OSWALD T. ALLIS

Former Professor of Old Testament

Princeton and Westminster Seminaries

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