DEUTERONOMY STUDY
Overview
**All Scripture References located in this study are from the TNIV unless otherwise noted**
**All Footnotes and Questions are located at the bottom of the page (Footnotes sometimes located at the end of each individual chapter)**
The Book and Its Content
No Old Testament book has ever pushed more of a greater influence on the formation and development on Jewish and Christian thought, yet remains the most underappreciated, than Deuteronomy. The importance in the development of Christian life and thought are dazzling. It shows how to transfer the leadership role from one person to another. Jesus quoted from its treasures during His ministry. Even the early church was persuaded from its teachings. As this study progresses, one must listen to the teachings of Moses with great purpose. Deuteronomy doesn’t speak of the ‘there and then’ as some far off land, but ‘here and now’. Paul stated that ‘all scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness’.[1] So, with this in mind, The Bible, as a whole, is consistently authoritive and distinctively significant to today’s era which includes The Book of Deuteronomy.
“Deuteronomy is organized as a series of three discourses by Moses (1:6-4:40, chs. 5-28, chs. 29-30), with a concluding addendum (chs. 31-34), his final "words" given to the Hebrews as they prepare to enter the land of Canaan. This teaching dimension and the resulting theological linking of the community past, present, and future form the literary and theological dynamic of the entire book.”
1. The first discourse (1 - 4) summarizes the events between the encounter with God at Sinai and the encampment in Moab, followed by an urgent appeal for faithfulness to God.
2. The second discourse (5 - 26) recounts the giving of the Ten Words (Commandments) at Sinai. This is followed by an explanation of the first commandment centered around the Shema (Deut. 6:4-9; Heb: "hear"), and an extended appeal to remain faithful to God in spite of the temptations that will come in the new land. Specific instruction in communal life begins in chapter 12, concluding with a covenant ceremony and homily focusing on their responsibilities to God and each other.
3. The third discourse (27-30) encapsulates the first two, with a historical review, covenant renewal, admonitions to faithfulness, and warnings of the consequences of disobedience.
4. The conclusion (31-34) includes instructions concerning Moses' successor, final instructions and liturgies, the Song and Blessing of Moses, and his death.
In The Book of Deuteronomy, the name Yahweh appears more than 220 times. This ought to serve as a reminder of His sovereign suzerain and covenant keeping. Suzerainty treaties are agreements between political unequal’s. One party is the suzerain or paramount ruler (Yahweh). The other is considered the vassal or subservient power (Man). It was used to guarantee that the smaller state (vassal) would remain faithful to the larger state (suzerain) and would not pursue foreign policies (idols). These treaties began with preambles in which the speaker is always identified. In the case of Deuteronomy, Moses is identified as the speaker. He was speaking the words Yahweh told him to speak. Moses was more than just a qualified speaker of the Word; he was Israel’s human lawgiver, the founder of their religion and mediator of The Covenant. Through Moses, Yahweh made Israel a nation by setting high standards. With this, it remains unsurprising that Moses is mentioned the most throughout The New Testament. With this, Deuteronomy is much more than just 3 discourses and a conclusion, it can also be broken down into four parts. This type of break down brings The Deuteronomic Covenant to life. It reveals itself as such :[2]
a.) Part 1: 1 – 4 (A New Review of History)
b.) Part 2: 5 – 26 (A New Review of Foundational Principles)
c.) Part 3: 27 – 30 (A New Review of Covenant Making and Keeping)
d.) Part 4: 31 – 34 (A New Word of Encouragement)
Within these four areas, highlights exist showing Israel consistently facing decisions in times of consequence in their covenantal relationship with Yahweh. In fact, it demonstrates the ideas of time and places that dominate the very framework of Deuteronomy. These highlighted areas force one to look at the 5th Book of the Pentateuch at a much deeper and personal level for which Yahweh intended it to be read. With this proper reading, there are some key chapters and verses to keep an eye on.
1.) Chapter 27 “...there is a formal ratification of Israel’s covenant as Moses and the levitical priests call upon all Israel to take heed and listen...”
2.) Chapters 28 - 30 “...the promises regarding Israel’s near and distant future as it pertains to blessing for obedience or cursing for disobedience.”
3.) Verses 4:9, 23 9 -- “Only be careful, and watch yourselves closely so that you do not forget the things your eyes have seen or let them slip from your heart as long as you live. Teach them to your children and to their children after them. 23--Be careful not to forget the covenant of the LORD your God that he made with you; do not make for yourselves an idol in the form of anything the LORD your God has forbidden.”
4.) Verse 4:3 --“For the LORD your God is a merciful God; he will not abandon or destroy you or forget the covenant with your ancestors, which he confirmed to them by oath.”
5.) Verses 10:12 - 14 -- “And now, Israel, what does the LORD your God ask of you but to fear the LORD your God, to walk in obedience to him, to love him, to serve the LORD your God with all your heart and with all your soul, and to observe the LORD’s commands and decrees that I am giving you today for your own good? To the LORD your God belong the heavens, even the highest heavens, the earth and everything in it.”
6.) Verses 30:19 - 20 -- “This day I call the heavens and the earth as witnesses against you that I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live and that you may love the LORD your God, listen to his voice, and hold fast to him. For the LORD is your life, and he will give you many years in the land he swore to give to your fathers, Abraham Isaac and Jacob.”
Literary History and Theological Context
The opening verses of Deuteronomy are directly tied with the closing verses of Numbers, and establish a setting for the entire book in the Plains of Moab. The commissioning of Joshua and the account of Moses' death lead directly into the first chapter of the book of Joshua, resuming the people's movement toward Canaan. These two connections leave Deuteronomy as an historical, geographical, and literary story. Deuteronomy’s connection to its context united with its separation from the surrounding story line shows a careful shaping of Mosaic traditions. Traditionally, the entire book of Deuteronomy has been recognized to be written by Moses. However, some features, including Moses' death, have led many scholars to believe that parts of it come from a later time. However, this does not rule out the possibility that some of (if not all of) the core of the book does come from Moses. It is generally believed that Josiah used an early form of the book of Deuteronomy to guide his sweeping reforms (ca. 621 BC; 2 Kings 22:1-7; 2 Chron. 34:1-7; see Josiah and Religious Reforms). There is also some evidence that portions of the book reflect the crisis of Babylonian exile (587-539 BC, e.g., 29:28; cf. 29:29-30:5, 28:49-57, 64-68).
Treasures and Theology
Deuteronomy is not [just] a book of laws; it is a book [from] the heart, instruction (Heb: torah) in how to live intentionally as God's people in response to His love and mercy. One of the [treasures] of the book... is that the commandments are not [written] in legal format, but are [transmitted] in the style of a sermon, [mingled] with pleas and exhortations to obedience, all grounded in the grace of God. The call to obedience throughout [this] book is an appeal to order all of life in relation to the One who had revealed Himself in their history as the true and living God. It is not just the imposition of law; it is a call to choose God.
[An] emphasis on intentional and joyful obedience of the heart [is] the proper response to God's grace move[ing] toward[s] more responsibility for the individual. Total loyalty to God was [critical], which meant rejecting the worship of any other gods. There is [also] concern with justice, especially toward the weaker members of the community. God's love for His people and a desire for a mutual loving relationship are also prominent.
[Deuteronomy] develops the idea that obedience brings blessing and life, and disobedience brings curses and death. While that view would later be distorted, Deuteronomy itself stresses obedience on the level of proper love. There is concern [, however,] expressed throughout the book that the people will fail, perhaps reflecting a later time when Israel had already failed. This leads to [one thing] held in tension: the people should be diligent to follow God and not forfeit the benefits of the land, yet God would be merciful in the midst of their failures and bring them (again) into the land.
With the casual reader, however, would miss out on the treasures that are located in Deuteronomy. The truths that are located in Deuteronomy are timeless. They raise moral and social issues that are very relevant to the 20th century. This century is in dire need of Deuteronomy’s doctrine of God, Revelation and Grace. God is so great that our narrow spiritual and rational abilities cannot comprehend every aspect of His true nature. He was pleased to reveal His nature and unfold His will verbally to the Israelites. This is one of Deuteronomy’s central themes. The final one is grace (and mercy) that is all over and throughout Deuteronomy.
Even with these relevant doctrines, along comes teaching about personal spirituality, corporate worship, general ethics, principles of management, effective leadership, the importance of community responsibility, the need for imaginative witness to our unbelieving neighbors, the educative responsibility of parents, the perils of secularist materialism, and how to cope creatively with change in a highly mobile society.
Purpose
Watch yourself lest you forget. After forty years of wandering in the wilderness, the Israelites were on the eve of entering The Promised Land. Before they did, it was necessary (lest they forget what God had done and who they were) that they be reminded about all that God had done for them and about God’s holy law which was so vital to their ability to remain in the land and function as God’s holy nation and as a kingdom of priests to the nations (Deut. 4:1-8). As a part of this theme or purpose, the book also emphasizes the vital necessity of teaching children to love and obey God. Deuteronomy ends with the renewal of God’s covenant with Israel (chapter 29), Joshua’s appointment as the new leader (chapter 31), and Moses’ death (chapter 34).
Influence
The influence of Deuteronomy can hardly be exaggerated. It provided the criteria by which Israel examined and judged itself. The authors of the books of Joshua through 2 Kings weigh Israel's history against the background of Deuteronomy's instructions. With its strict warnings not to add or delete anything from it (4:2, 12:32), Deuteronomy also represents one of the first steps in forming a canon of written Scripture.
Deuteronomy is one of the books most often quoted in the NT. Jesus quoted part of the Shema (6:4-9) as the summary of both legal (priestly) and prophetic teachings (Matt. 22:37, Mark 12:30, cf. Luke 10:27), underscoring the obligations of people under God in community. The Gospels also record that Jesus quoted from Deuteronomy in facing the three temptations (Matt. 4:1-10, Luke 4:1-13, from Deut. 8:3, 6:13, 16).
How and why would God rescue the Israelites from the burdensome and death-dealing slavery of Egypt (Exod. 20:2) only to impose on them an even heavier burden of the Law, which they were unable to keep and which would sentence them to an even more horrible fate—damnation under His own wrath?
Moses answered this question in [three] ways.
1.) He stated that knowledge of the will of God is the supreme privilege of the covenant people of God.
2.) Moses affirmed that obedience to the Torah was the key to life (4:3-4).
3.) Moses affirmed that knowledge of the Torah was the highest privilege imaginable (Deut. 4:5-8).
From Deuteronomy 28:63 it is evident that the Lord does not dispense goodness to His people grudgingly; rather this is His greatest delight. However, obedience to the will of God is the prerequisite to such blessing.
The covenant made by God with His people at Sinai is at the heart of the OT and is unique. Nothing similar and no covenant direct from any god to man is found among ancient Near Eastern texts or any with purely moral subject matter. The literary form, however, may be compared with the international treaties of the 14th to 13th centuries known from Hittite sources but themselves based on a Mesopotamian style of text already attested and used in the 15th century (Alalah) and earlier. The scheme of these texts, which followed the oral deposition and oath at a solemn assembly, is as follows:
1. Preamble, or title, indicating the author (Deut. 1:1 - 5)
2. Historical prologue, which may be stated (Deut. 1:6 – 3:29), summarized (Exodus 20:2), or assumed from the circumstances of the ceremony (as in the Esarhaddon Assyrian treaties of 627 BC)
3. Detailed stipulations laying obligations on the vassal in the form “You shall (not)…” (Exodus 20 – 31)
4. Ultimate deposition of the document (Deut. 10:1 – 5; Exodus 25:16) and arrangements for the periodic public reading of the terms and for their teaching to succeeding generations (Deut. 31:10 – 13)
5. Witnesses that are usually gods, but since The Lord swears only by himself, the only witnesses at Sinai are heaven and earth
6. Curses and blessings on the vassal who breaks or keeps the terms of the treaty
Some of these where demonstrated. Note the Deuteronomy 28 has the reverse order of blessings before curses.
In these cuneiform and Aramaic texts (Bar-Ga’yah and Mati-el of the 8th century) the order of some sections may be varied or some omitted or recorded on a separate document. The discovery of these texts shows that such treaty/covenant law was the essential basis of all state, interstate, and interpersonal law and contract throughout the ancient Near East. It has recently given rise to a fresh study of covenant terminology both within and outside the OT.
A distinct edition of the Hebrew Pentatuach has been preserved by the Samaritans. As has been said, this is essentially a popular Palestinian text, with several additions and alterations designed to vindicate the Samaritans claim to be the true Israel, with Gerizim, not Zion, as the place chosen by The Lord to be a dwelling for his name (Deut. 12:5)
The earliest MSS of the Samaritan Bible proper are some centuries younger than the earliest Masoretic MSS. The oldest known codex of the Samaritan Bible (that is, a MS of folios and pages, as distinct from a scroll) bears a note indicating that it was in existence by AD 1149 – 50. The most famous Samaritan MS is the Abisha scroll, so called because it reproduces a colophon claiming to be the work of Abisha, great-grandson of Aaron (1 Chron. 6:4); actually it comprises two MSS: an older one from Numbers 35 to Deut. 34 and a later one (14th) century) from Genesis 1 to Numbers 34.
Christ as Seen in Deuteronomy:
The statement from Moses in 18:15 - 19 is one of the clearest portraits of Christ. It reads, “The Lord your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him.” Further, Moses, as a type of Christ, is the only figure other than Christ to fill all three of the offices of prophet (34:10-12), priest (Ex. 32:31-35), and king (although Moses was not king, he functioned as ruler of Israel; 33:4-5).[3]
Authorship
There remains no doubt that Moses is the author of Deuteronomy. However, there exists liberals that believe otherwise and challenge the Mosaic authorship stressing that it was written during the 7th century, during King Josiah’s reign. They also stress that Yahweh’s command for Israel to build a central sanctuary (12:1 – 14) was nothing but a forcible way to get them to worship in Jerusalem. Basically, Deuteronomy was nothing but a pious forgery written for political purposes. For a brief summary and refutation of this theory, read Dr. Jack Deere’s discussion in The Bible Knowledge Commentary.
On the other hand, it is stated more than 40 times that the contents where spoken and written by Moses. Deuteronomy is also a logical and irrefutable continuation of Numbers and beginning of Joshua. Even Ancient Jewish testimonies collectively support this view and is supported by the New Testament (Acts 3:22 and Romans 10:19). And finally, good ole’ common sense. Just as in Genesis, Exodus, and Leviticus…would not Moses get great training and education while in Egypt which, in turn, would have prepared him for writing the contents of Deuteronomy (Acts 7:22)?
The order of this study is as follows...
Part 1...Chapters 1 thru 4...A Review of Documentation (2 points of Covenantalism)
Part 2...Chapters 5 thru 26...A Review of Stipulations (1 point of Covenantalism)
Part 3...Chapters 27 thru 30...A Review of Covenant Ratification (1 point of Covenantalism)
Part 4...Chapters 31 thru 34 èA Review of Covenant Continuation...(1 point of Covenantalism)
Footnotes:
[1] 2nd Timothy 3:16
[2] Many other Biblical Scholars and Professors of Theology break Deuteronomy down in a manner as such this; but these particalurs titles I inserted.
[3] Bruce Wilkinson and Kenneth Boa, Talk Thru the Old Testament, Vol. I, Thomas Nelson Publishers, 1983, p. 39.
**All Footnotes and Questions are located at the bottom of the page (Footnotes sometimes located at the end of each individual chapter)**
The Book and Its Content
No Old Testament book has ever pushed more of a greater influence on the formation and development on Jewish and Christian thought, yet remains the most underappreciated, than Deuteronomy. The importance in the development of Christian life and thought are dazzling. It shows how to transfer the leadership role from one person to another. Jesus quoted from its treasures during His ministry. Even the early church was persuaded from its teachings. As this study progresses, one must listen to the teachings of Moses with great purpose. Deuteronomy doesn’t speak of the ‘there and then’ as some far off land, but ‘here and now’. Paul stated that ‘all scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness’.[1] So, with this in mind, The Bible, as a whole, is consistently authoritive and distinctively significant to today’s era which includes The Book of Deuteronomy.
“Deuteronomy is organized as a series of three discourses by Moses (1:6-4:40, chs. 5-28, chs. 29-30), with a concluding addendum (chs. 31-34), his final "words" given to the Hebrews as they prepare to enter the land of Canaan. This teaching dimension and the resulting theological linking of the community past, present, and future form the literary and theological dynamic of the entire book.”
1. The first discourse (1 - 4) summarizes the events between the encounter with God at Sinai and the encampment in Moab, followed by an urgent appeal for faithfulness to God.
2. The second discourse (5 - 26) recounts the giving of the Ten Words (Commandments) at Sinai. This is followed by an explanation of the first commandment centered around the Shema (Deut. 6:4-9; Heb: "hear"), and an extended appeal to remain faithful to God in spite of the temptations that will come in the new land. Specific instruction in communal life begins in chapter 12, concluding with a covenant ceremony and homily focusing on their responsibilities to God and each other.
3. The third discourse (27-30) encapsulates the first two, with a historical review, covenant renewal, admonitions to faithfulness, and warnings of the consequences of disobedience.
4. The conclusion (31-34) includes instructions concerning Moses' successor, final instructions and liturgies, the Song and Blessing of Moses, and his death.
In The Book of Deuteronomy, the name Yahweh appears more than 220 times. This ought to serve as a reminder of His sovereign suzerain and covenant keeping. Suzerainty treaties are agreements between political unequal’s. One party is the suzerain or paramount ruler (Yahweh). The other is considered the vassal or subservient power (Man). It was used to guarantee that the smaller state (vassal) would remain faithful to the larger state (suzerain) and would not pursue foreign policies (idols). These treaties began with preambles in which the speaker is always identified. In the case of Deuteronomy, Moses is identified as the speaker. He was speaking the words Yahweh told him to speak. Moses was more than just a qualified speaker of the Word; he was Israel’s human lawgiver, the founder of their religion and mediator of The Covenant. Through Moses, Yahweh made Israel a nation by setting high standards. With this, it remains unsurprising that Moses is mentioned the most throughout The New Testament. With this, Deuteronomy is much more than just 3 discourses and a conclusion, it can also be broken down into four parts. This type of break down brings The Deuteronomic Covenant to life. It reveals itself as such :[2]
a.) Part 1: 1 – 4 (A New Review of History)
b.) Part 2: 5 – 26 (A New Review of Foundational Principles)
c.) Part 3: 27 – 30 (A New Review of Covenant Making and Keeping)
d.) Part 4: 31 – 34 (A New Word of Encouragement)
Within these four areas, highlights exist showing Israel consistently facing decisions in times of consequence in their covenantal relationship with Yahweh. In fact, it demonstrates the ideas of time and places that dominate the very framework of Deuteronomy. These highlighted areas force one to look at the 5th Book of the Pentateuch at a much deeper and personal level for which Yahweh intended it to be read. With this proper reading, there are some key chapters and verses to keep an eye on.
1.) Chapter 27 “...there is a formal ratification of Israel’s covenant as Moses and the levitical priests call upon all Israel to take heed and listen...”
2.) Chapters 28 - 30 “...the promises regarding Israel’s near and distant future as it pertains to blessing for obedience or cursing for disobedience.”
3.) Verses 4:9, 23 9 -- “Only be careful, and watch yourselves closely so that you do not forget the things your eyes have seen or let them slip from your heart as long as you live. Teach them to your children and to their children after them. 23--Be careful not to forget the covenant of the LORD your God that he made with you; do not make for yourselves an idol in the form of anything the LORD your God has forbidden.”
4.) Verse 4:3 --“For the LORD your God is a merciful God; he will not abandon or destroy you or forget the covenant with your ancestors, which he confirmed to them by oath.”
5.) Verses 10:12 - 14 -- “And now, Israel, what does the LORD your God ask of you but to fear the LORD your God, to walk in obedience to him, to love him, to serve the LORD your God with all your heart and with all your soul, and to observe the LORD’s commands and decrees that I am giving you today for your own good? To the LORD your God belong the heavens, even the highest heavens, the earth and everything in it.”
6.) Verses 30:19 - 20 -- “This day I call the heavens and the earth as witnesses against you that I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live and that you may love the LORD your God, listen to his voice, and hold fast to him. For the LORD is your life, and he will give you many years in the land he swore to give to your fathers, Abraham Isaac and Jacob.”
Literary History and Theological Context
The opening verses of Deuteronomy are directly tied with the closing verses of Numbers, and establish a setting for the entire book in the Plains of Moab. The commissioning of Joshua and the account of Moses' death lead directly into the first chapter of the book of Joshua, resuming the people's movement toward Canaan. These two connections leave Deuteronomy as an historical, geographical, and literary story. Deuteronomy’s connection to its context united with its separation from the surrounding story line shows a careful shaping of Mosaic traditions. Traditionally, the entire book of Deuteronomy has been recognized to be written by Moses. However, some features, including Moses' death, have led many scholars to believe that parts of it come from a later time. However, this does not rule out the possibility that some of (if not all of) the core of the book does come from Moses. It is generally believed that Josiah used an early form of the book of Deuteronomy to guide his sweeping reforms (ca. 621 BC; 2 Kings 22:1-7; 2 Chron. 34:1-7; see Josiah and Religious Reforms). There is also some evidence that portions of the book reflect the crisis of Babylonian exile (587-539 BC, e.g., 29:28; cf. 29:29-30:5, 28:49-57, 64-68).
Treasures and Theology
Deuteronomy is not [just] a book of laws; it is a book [from] the heart, instruction (Heb: torah) in how to live intentionally as God's people in response to His love and mercy. One of the [treasures] of the book... is that the commandments are not [written] in legal format, but are [transmitted] in the style of a sermon, [mingled] with pleas and exhortations to obedience, all grounded in the grace of God. The call to obedience throughout [this] book is an appeal to order all of life in relation to the One who had revealed Himself in their history as the true and living God. It is not just the imposition of law; it is a call to choose God.
[An] emphasis on intentional and joyful obedience of the heart [is] the proper response to God's grace move[ing] toward[s] more responsibility for the individual. Total loyalty to God was [critical], which meant rejecting the worship of any other gods. There is [also] concern with justice, especially toward the weaker members of the community. God's love for His people and a desire for a mutual loving relationship are also prominent.
[Deuteronomy] develops the idea that obedience brings blessing and life, and disobedience brings curses and death. While that view would later be distorted, Deuteronomy itself stresses obedience on the level of proper love. There is concern [, however,] expressed throughout the book that the people will fail, perhaps reflecting a later time when Israel had already failed. This leads to [one thing] held in tension: the people should be diligent to follow God and not forfeit the benefits of the land, yet God would be merciful in the midst of their failures and bring them (again) into the land.
With the casual reader, however, would miss out on the treasures that are located in Deuteronomy. The truths that are located in Deuteronomy are timeless. They raise moral and social issues that are very relevant to the 20th century. This century is in dire need of Deuteronomy’s doctrine of God, Revelation and Grace. God is so great that our narrow spiritual and rational abilities cannot comprehend every aspect of His true nature. He was pleased to reveal His nature and unfold His will verbally to the Israelites. This is one of Deuteronomy’s central themes. The final one is grace (and mercy) that is all over and throughout Deuteronomy.
Even with these relevant doctrines, along comes teaching about personal spirituality, corporate worship, general ethics, principles of management, effective leadership, the importance of community responsibility, the need for imaginative witness to our unbelieving neighbors, the educative responsibility of parents, the perils of secularist materialism, and how to cope creatively with change in a highly mobile society.
Purpose
Watch yourself lest you forget. After forty years of wandering in the wilderness, the Israelites were on the eve of entering The Promised Land. Before they did, it was necessary (lest they forget what God had done and who they were) that they be reminded about all that God had done for them and about God’s holy law which was so vital to their ability to remain in the land and function as God’s holy nation and as a kingdom of priests to the nations (Deut. 4:1-8). As a part of this theme or purpose, the book also emphasizes the vital necessity of teaching children to love and obey God. Deuteronomy ends with the renewal of God’s covenant with Israel (chapter 29), Joshua’s appointment as the new leader (chapter 31), and Moses’ death (chapter 34).
Influence
The influence of Deuteronomy can hardly be exaggerated. It provided the criteria by which Israel examined and judged itself. The authors of the books of Joshua through 2 Kings weigh Israel's history against the background of Deuteronomy's instructions. With its strict warnings not to add or delete anything from it (4:2, 12:32), Deuteronomy also represents one of the first steps in forming a canon of written Scripture.
Deuteronomy is one of the books most often quoted in the NT. Jesus quoted part of the Shema (6:4-9) as the summary of both legal (priestly) and prophetic teachings (Matt. 22:37, Mark 12:30, cf. Luke 10:27), underscoring the obligations of people under God in community. The Gospels also record that Jesus quoted from Deuteronomy in facing the three temptations (Matt. 4:1-10, Luke 4:1-13, from Deut. 8:3, 6:13, 16).
How and why would God rescue the Israelites from the burdensome and death-dealing slavery of Egypt (Exod. 20:2) only to impose on them an even heavier burden of the Law, which they were unable to keep and which would sentence them to an even more horrible fate—damnation under His own wrath?
Moses answered this question in [three] ways.
1.) He stated that knowledge of the will of God is the supreme privilege of the covenant people of God.
2.) Moses affirmed that obedience to the Torah was the key to life (4:3-4).
3.) Moses affirmed that knowledge of the Torah was the highest privilege imaginable (Deut. 4:5-8).
From Deuteronomy 28:63 it is evident that the Lord does not dispense goodness to His people grudgingly; rather this is His greatest delight. However, obedience to the will of God is the prerequisite to such blessing.
The covenant made by God with His people at Sinai is at the heart of the OT and is unique. Nothing similar and no covenant direct from any god to man is found among ancient Near Eastern texts or any with purely moral subject matter. The literary form, however, may be compared with the international treaties of the 14th to 13th centuries known from Hittite sources but themselves based on a Mesopotamian style of text already attested and used in the 15th century (Alalah) and earlier. The scheme of these texts, which followed the oral deposition and oath at a solemn assembly, is as follows:
1. Preamble, or title, indicating the author (Deut. 1:1 - 5)
2. Historical prologue, which may be stated (Deut. 1:6 – 3:29), summarized (Exodus 20:2), or assumed from the circumstances of the ceremony (as in the Esarhaddon Assyrian treaties of 627 BC)
3. Detailed stipulations laying obligations on the vassal in the form “You shall (not)…” (Exodus 20 – 31)
4. Ultimate deposition of the document (Deut. 10:1 – 5; Exodus 25:16) and arrangements for the periodic public reading of the terms and for their teaching to succeeding generations (Deut. 31:10 – 13)
5. Witnesses that are usually gods, but since The Lord swears only by himself, the only witnesses at Sinai are heaven and earth
6. Curses and blessings on the vassal who breaks or keeps the terms of the treaty
Some of these where demonstrated. Note the Deuteronomy 28 has the reverse order of blessings before curses.
In these cuneiform and Aramaic texts (Bar-Ga’yah and Mati-el of the 8th century) the order of some sections may be varied or some omitted or recorded on a separate document. The discovery of these texts shows that such treaty/covenant law was the essential basis of all state, interstate, and interpersonal law and contract throughout the ancient Near East. It has recently given rise to a fresh study of covenant terminology both within and outside the OT.
A distinct edition of the Hebrew Pentatuach has been preserved by the Samaritans. As has been said, this is essentially a popular Palestinian text, with several additions and alterations designed to vindicate the Samaritans claim to be the true Israel, with Gerizim, not Zion, as the place chosen by The Lord to be a dwelling for his name (Deut. 12:5)
The earliest MSS of the Samaritan Bible proper are some centuries younger than the earliest Masoretic MSS. The oldest known codex of the Samaritan Bible (that is, a MS of folios and pages, as distinct from a scroll) bears a note indicating that it was in existence by AD 1149 – 50. The most famous Samaritan MS is the Abisha scroll, so called because it reproduces a colophon claiming to be the work of Abisha, great-grandson of Aaron (1 Chron. 6:4); actually it comprises two MSS: an older one from Numbers 35 to Deut. 34 and a later one (14th) century) from Genesis 1 to Numbers 34.
Christ as Seen in Deuteronomy:
The statement from Moses in 18:15 - 19 is one of the clearest portraits of Christ. It reads, “The Lord your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him.” Further, Moses, as a type of Christ, is the only figure other than Christ to fill all three of the offices of prophet (34:10-12), priest (Ex. 32:31-35), and king (although Moses was not king, he functioned as ruler of Israel; 33:4-5).[3]
Authorship
There remains no doubt that Moses is the author of Deuteronomy. However, there exists liberals that believe otherwise and challenge the Mosaic authorship stressing that it was written during the 7th century, during King Josiah’s reign. They also stress that Yahweh’s command for Israel to build a central sanctuary (12:1 – 14) was nothing but a forcible way to get them to worship in Jerusalem. Basically, Deuteronomy was nothing but a pious forgery written for political purposes. For a brief summary and refutation of this theory, read Dr. Jack Deere’s discussion in The Bible Knowledge Commentary.
On the other hand, it is stated more than 40 times that the contents where spoken and written by Moses. Deuteronomy is also a logical and irrefutable continuation of Numbers and beginning of Joshua. Even Ancient Jewish testimonies collectively support this view and is supported by the New Testament (Acts 3:22 and Romans 10:19). And finally, good ole’ common sense. Just as in Genesis, Exodus, and Leviticus…would not Moses get great training and education while in Egypt which, in turn, would have prepared him for writing the contents of Deuteronomy (Acts 7:22)?
The order of this study is as follows...
Part 1...Chapters 1 thru 4...A Review of Documentation (2 points of Covenantalism)
Part 2...Chapters 5 thru 26...A Review of Stipulations (1 point of Covenantalism)
Part 3...Chapters 27 thru 30...A Review of Covenant Ratification (1 point of Covenantalism)
Part 4...Chapters 31 thru 34 èA Review of Covenant Continuation...(1 point of Covenantalism)
Footnotes:
[1] 2nd Timothy 3:16
[2] Many other Biblical Scholars and Professors of Theology break Deuteronomy down in a manner as such this; but these particalurs titles I inserted.
[3] Bruce Wilkinson and Kenneth Boa, Talk Thru the Old Testament, Vol. I, Thomas Nelson Publishers, 1983, p. 39.