The title of this book in the Hebrew Bible was its first two words, elleh haddebarim, which translate into English as "these are the words"(1:1). Ancient Near Eastern suzerainty treaties began with exactly the same words.1So the Jewish title gives a strong clue to the literary character of Deuteronomy.
The English title comes from the Septuagint (Greek) translation. "Deuteronomy"means "second law"in Greek. We might suppose that this title arose from the idea that Deuteronomy records the law as Moses repeated it to the new generation of Israelites who were preparing to enter the land. This is not the case. It came from a mistranslation of a phrase in 17:18. There God commanded Israel's kings to prepare "a copy of this law"for themselves. The Septuagint translators mistakenly rendered this phrase "this second [repeated] law."The Vulgate (Latin) translation, influenced by the Septuagint, translated the phrase "second law"as deuteronomiumfrom which Deuteronomy is a transliteration. Deuteronomy is to some extent, however, a repetition to the new generation of the Law God gave at Mt. Sinai. Thus God overruled the translators' error and gave us a title for the book in English that is appropriate in view of the contents of the book.
Moses evidently wrote this book on the plains of Moab shortly before his death, which occurred about 1406 B.C.
The Mosaic authorship of this book is quite easy to establish. The book claims to be the words of Moses (1:5, 9; 5:1; 27:1, 8; 29:2; 31:1, 30; 33:1, 29) and his writing (31:9, 22, 24). Other Old Testament books also assert the Mosaic authorship of Deuteronomy (1 Kings 2:3; 8:53; 2 Kings 14:6; 18:6, 12). Jesus Christ believed Moses wrote Deuteronomy (Matt. 19:7-8; Mark 10:3-5; 12:19; John 5:46-47) as did the Apostle Peter (Acts 3:22), Stephen (Acts 7:37-38), Paul (Rom. 10:19; 1 Cor. 9:9), and the author of the Epistle to the Hebrews (Heb. 10:28).
"The authorship of no other book in the Old Testament is so explicitly emphasized."2
The form in which Moses wrote Deuteronomy is very similar to that of ancient Near Eastern suzerainty-vassal treaties dating before and during the Mosaic era. This structural evidence confirms an early date of composition.3
Most conservative commentators prefer to regard the record of Moses' death and a few editorial comments as the work of a later writer or writers. Of course, Moses could have written these verses too.
In spite of such conclusive evidence some scholars prefer a later date for Deuteronomy. The critics favor a post-Mosaic but pre-seventh century date, a seventh century date in King Josiah's era, or a postexilic date.4
Deuteronomy is similar to Leviticus in that both books contain a record of instructions and speeches almost exclusively. Deuteronomy is not so much a book of history, as Genesis, Exodus, and Numbers are, as it is a book of law. In contrast to Leviticus, however, Moses addressed Deuteronomy to all the Israelites more than to the priests and Levites.
The scope of history covered in Deuteronomy is very brief. All the events recorded took place on the plains of Moab probably within a few weeks just before Israel's entrance into Canaan.
"According to the Index locorumof Nestle's Novum Testamentum GraeceDeuteronomy is quoted or otherwise cited at least 95 times in the New Testament (compared to 103 for Genesis, 113 for Exodus, 35 for Leviticus, and 20 for Numbers), making it one of the favorite Old Testament books of Jesus and the apostles."5
"In line with the general correspondence of the form of a thing to its function, it is safe to say that one cannot understand the theology of Deuteronomy without reference to its covenant form and structure . . . It is no exaggeration to maintain that the concept of covenant lies at the very heart of the book and may be said to be the center of its theology.
"Covenant by its very definition demands at least three elements--the two contracting parties and the document that describes and outlines the purpose, nature, and requirements of the relationship. Thus the three major rubrics of the theology of Deuteronomy are (1) Yahweh, the Great King and covenant initiator; (2) Israel, the vassal and covenant recipient; and (3) the book itself, the covenant organ, complete with the essentials of standard treaty documents. This means, moreover, that all the revelation of the book must be seen through the prism of covenant and not abstractly removed from the peculiar historical and ideological context in which it originated."7
"The theological values of Deuteronomy can hardly be exaggerated. It stands as the wellspring of biblical historical revelation. It is a prime source for both OT and NT theology. Whether the covenant, the holiness of God, or the concept of the people of God is the unifying factor of OT theology, each finds emphasis and remarkable definition in Deuteronomy."8
Let me share with you a couple of quotations that point out the importance of this book.
"Deuteronomy is one of the greatest books of the Old Testament. Its significance on the domestic and personal religion of all ages has not been surpassed by any other book in the Bible. It is quoted over eighty times in the New Testament . . . in all but six books . . . and thus it belongs to a small group of four Old Testaments books (Genesis, Deuteronomy, Psalms, and Isaiah) to which the early Christians made frequent reference."10
"The book of Deuteronomy is the most important book in the Old Testament from the standpoint of God's revelation to man."11
Deuteronomy is not just a recapitulation of things previously revealed in Exodus, Leviticus, and Numbers. It is a selective digest of matters most important to the average Israelite in his or her relationship with God. Moses spoke as an aged father to his children. These are the parting words of the man who communed with God face to face. His words in Deuteronomy spring from a personal and intimate knowledge of God that had matured over 120 years.
One of the striking features of this book is the frequent references to love that recur throughout it. God's love for the patriarchs and later the whole nation of Israel is obvious in the previous four books of the Pentateuch, but Moses never articulated it directly. In Deuteronomy for the first time Moses revealed that it was God's love for Israel that motivated Him to deal with the Israelites as He had.
One of the great revelations of this book is the motivation of God. God's love for people moved Him to bless. Moses referred to God's love for people as the motivation of His government in three of the book's major sections.
It constitutes the climax of Moses' first address to the people (1:6-4:40) in which he reviewed God's faithfulness to the Israelites. It was because God loved them that He had treated them as He had (4:32-40, esp. v. 37).
In the second address, which is an exposition of the Mosaic Law (chs. 5-26), Moses explained that God's love motivated His laws (7:7-11; 10:12-22, esp. v. 15; 15:16; 23:5; et al.).
In the conclusion of the book, which records Moses' blessing of the nation (ch. 33), he again reminded the people of God's love for them (33:2-5, esp. v. 3a).
Not only does Deuteronomy reveal that God's love is what motivates Him to govern His people as He does. It also emphasizes that man's love for God should be what motivates us to obey God (cf. 1 John 4:19). This theme too recurs throughout the book.
In Moses' review of the law (chs. 5-26) he called on the Israelites to love God (5:9-10; 6:4-5; 7:9; 10:12-13; 11:1, 13-14, 22-23; 13:1-13, esp. vv. 1-3; 19:8-9). The Israelites' obedience to God's laws expressed their love for God. Love is the most proper and adequate motivation for obedience and service.
We hear this theme again in Moses' third address (chs. 29-30) in which Moses exhorted the new generation of Israelites to obey their covenant, the Mosaic Covenant (30:6, 15-20).
The message of the book then is that God's love for man is the motivation of His government, and man's love for God should be the motivation of his obedience.
This emphasis on love appears even more striking in comparison with other ancient Near Eastern suzerain-vassal treaties. The ancient Near Eastern kings delineated clearly the rights of the ruler and the responsibilities of the subjects in these documents. However the motivation was self-interest, the opposite of love. Concern for others was present, but self-interest predominated.
Since Moses set Deuteronomy in the form of a suzerain-vassal treaty we can learn much about how he viewed Israel's relationship to God.
To quote Thompson again, "Both the literary shape of Deuteronomy and its underlying central concept provide an important clue to the basic theology of the book. Yahweh, the God of Israel, appears in a strong covenantal setting. He is the great King, the Lord of the covenant. From this central concept Israel's finest theological ideas derived."12
These "ideas"include the fact that Yahweh is the Lord of the covenant and the God of history.
Obedience to God and His covenant brings blessing whereas disobedience incurs curses. Israel was the people of the covenant.
The people were to worship their Lord by loving Him with their hearts and remembering Him and His acts with their minds.
There are perhaps four basic implications of this revelation and these correspond to four major sections of the book.
1. It is important to remember God's past faithfulness to appreciate His love (1:6-4:40). God commanded the Israelites to remember. Forgetfulness was a sin that would lead them to ingratitude and ultimately to apostasy. To forget was to rebel against God. Remembering the past would remind the people of God's love and rekindle their love for Him. Love as well as trust rests on confidence. We can love God only when we have confidence in Him.
2. God's laws are an expression of His love (chs. 5-26). Because man is a sinner he needs divine laws. God's provision of these laws is an expression of His love for mankind. The specific laws in the Mosaic Code expressed God's love because God intended them to result in Israel's blessing and welfare. Often we think laws are undesirable because they curb our freedom. However, God curbs our freedom to keep us from evil, not to keep us from good.
3. Only love for God will adequately motivate a person to be obedient to God's laws (chs. 27-28). These laws in Israel were so severe that the only motive strong enough to produce consistent obedience was love. Moses urged the Israelites to cultivate their love for God as they prepared to renew the covenant. Self-confidence had failed their fathers, and it would fail them too. Obedience to God can be a joyful or a bitter experience depending on one's motivation.
When we know God we love Him, and when we love God we will want to obey Him.
4. Obedience to God demonstrates love for Him (chs. 29-30). While it is possible to obey God with lesser motives, it is impossible to be consistently obedient without love for God. Consistent obedience is not the same as sinless perfection. The measure of one's love for God is the measure of his or her obedience to the revealed will of God (1 John 5:3). The degree of our commitment to do the will of God is the true measure of our love for God. The real test of our love for God is what we do more than how we feel.
I. Introduction: the covenant setting 1:1-5
II. Moses' first major address: a review of God's faithfulness 1:6-4:40
A. God's past dealings with Israel 1:6-3:29
1. God's guidance from Sinai to Kadesh 1:6-46
2. The march from Kadesh to the Amorite frontier 2:1-23
3. The conquest of the kingdom of Sihon 2:24-37
4. The conquest of the kingdom of Og 3:1-11
5. A review of the distribution of the conquered land 3:12-20
6. Moses' anticipation of future blessing 3:21-29
B. An exhortation to observe the law faithfully 4:1-40
1. The appeal to hearken and obey 4:1-8
2. God's appearance at Mt. Horeb 4:9-14
3. The prohibition of idolatry 4:15-24
4. The consequences of idolatry 4:25-31
5. The uniqueness of Yahweh and Israel 4:32-40
III. Historical interlude: preparation for the covenant text 4:41-49
A. The appointment of cities of refuge in Transjordan 4:41-43
B. Introduction to the second address 4:44-49
IV. Moses' second major address: an exposition of the law chs. 5-26
A. The essence of the law and its fulfillment ch. 5-11
1. Exposition of the Decalogue and its promulgation ch. 5
2. Exhortation to love Yahweh ch. 6
3. Examples of the application of the principles chs. 7-11
B. An exposition of selected covenant laws 12-25
1. Laws arising from the first commandment 12:1-31
2. Laws arising from the second commandment 12:32-13:18
3. Laws arising from the third commandment 14:1-21
4. Laws arising from the fourth commandment 14:22-16:17
5. Laws arising from the fifth commandment 16:18-18:22
6. Laws arising from the sixth commandment 19:1-22:8
7. Laws arising from the seventh commandment 22:9-23:18
8. Laws arising from the eighth commandment 23:19-24:7
9. Laws arising from the ninth commandment 24:8-25:4
10. Laws arising from the tenth commandment 25:5-19
C. Covenant celebration, confirmation, and conclusion ch. 26
1. Laws of covenant celebration and confirmation 26:1-15
2. Summary exhortation 26:16-19
V. Preparations for renewing the covenant chs. 27:1-29:1
A. The ceremony at Shechem 27:1-13
B. The curses that follow disobedience to specific stipulations 27:14-26
C. The blessings that follow obedience 28:1-14
D. The curses that follow disobedience to general stipulations 28:15-68
E. Narrative interlude 29:1
VI. Moses' third major address: an exhortation to obedience chs. 29:2-30:20
A. An appeal for faithfulness 29:2-29
1. Historical review 29:2-8
2. The purpose of the assembly 29:9-15
3. The consequences of disobedience 29:16-29
B. A call to decision ch. 30
1. The possibility of restoration 30:1-10
2. The importance of obedience 30:11-20
VII. Moses' last acts chs. 31-34
A. The duties of Israel's future leaders 31:1-29
1. The presentation of Joshua 31:1-8
2. The seventh year covenant renewal ceremony 31:9-13
3. The commissioning of Joshua 31:14-23
4. The preservation of God's words 31:24-29
B. The Song of Moses 31:30-32:44
1. The introduction to the song 31:30
2. The song itself 32:1-43
3. The conclusion to the song 32:44
C. Narrative interlude 32:45-52
1. Moses' exhortation to obedience 32:45-47
2. The announcement of Moses' death 32:48-52
D. Moses' blessing of the tribes ch. 33
E. Moses' death and burial: narrative epilogue ch. 34
You will notice that there is a general alternation between narrative (sections I, III, V, and VII) and didactic (sections II, IV, and VI) material. However there is some mixture of narrative and didactic material in sections V and VII.
We can also divide the revelation in this book according to the general arrangement of the typical form of a suzerain-vassal treaty that was common in the ancient Near East.13
I. Preamble: Covenant mediator 1:1-5
II. Historical prologue: Covenant history 1:6-4:49
III. Stipulations: Covenant life chs. 5-26
A. The Great Commandment chs. 5-11
B. Ancillary commandments chs. 12-26
IV. Sanctions: Covenant ratification chs. 27-30
V. Dynastic disposition: Covenant continuity chs. 31-34
