The section of Deuteronomy dealing with general stipulations of the covenant ends as it began, with an exhortation to covenant loyalty (5:1-5; cf. 4:32-40).
"This chapter is to be understood as a re-emphasis of these principles [that were to govern Israel's life] before the detailed laws of the so-called Deuteronomic Code (12:1-26:19) are presented."136
11:1-12 In these verses Moses developed the requirement of love for God more fully. God's acts toward Israel had been discipline (v. 2), not punishment.
The force of the comparison of Egypt and Canaan in verses 10-11 is that irrigation was necessary in Egypt. However in Canaan the people would not need it because God sent rain from heaven on Canaan. Most farmers would prefer the rich land of the Nile region to land that depended on rain that might or might not come. Perhaps Moses was ironically comparing Egypt to a small green garden irrigated by dirty water with the extensive farmlands of Canaan that God watered with clean rain.137
11:13-21 Moses held out the blessings for obeying God as an additional motivation. God would send rain on the land (v. 14) that would result in productivity (v. 15).
"The first priority is . . . given to Scripture as the means of teaching the greatness and grace of God [to the next generation, vv. 18-19]."138
11:22-32 God would drive out all the Canaanites (v. 23) and give Israel all the land that He had promised to Abraham (v. 24; cf. Gen. 15:18).
Verses 26-28 are a concluding summary. The decision Israel faced would result in either blessing or cursing.
"One of the most frequently used words in Deuteronomy is today.' It occurs almost a hundred times, most frequently in the phrase the commandment that I am commanding you today.' This usage is of great significance for the theological understanding of the book. Basically it is used to indicate the crucial nature of the moment at which the covenant at Horeb is established and the people are summoned to obedience."139
God commanded that when the Israelites entered the land they should assemble beside the oaks of Moreh (v. 30, near Shechem140) where Abraham had received the promise of the land (Gen. 12:6-7). This site was near the geographic center of Canaan. There the people were to recite the blessings and curses from the two mountains on either side of the site (i.e., Mt. Gerizim and Mt. Ebal; cf. chs. 27-28; Josh. 8:33; 24:1-28). This ceremony would repeat and reinforce the instructions Moses gave here after Israel had entered the land.
Peter Craigie pointed out the chiastic structure of the major blessing and curse references in Deuteronomy as follows.
AThe blessing and curse in the present covenant renewal (11:26-28)
BThe blessing and curse in the future covenant renewal (11:29-32)
CThe specific legislation (12:1-26:19)
B'The blessing and curse in the future covenant renewal (27:1-26)
A'The blessing and curse in the present covenant renewal (28:1-29:1).141
This arrangement stresses the consequences of obedience and disobedience in the present and the future.
This first part of Moses' second address concludes with an exhortation to obey God's covenant (v. 32). In this part of his speech to the Israelites, Moses explained and emphasized the essence of the Law. His words expounded the meaning of the first three commandments in the Decalogue and urged Israel to be absolutely faithful to God. Because He had loved His people they should love Him.
"The basic stipulation of covenant, then, (1) lays a foundation for the specific stipulations, a foundation that consists of a recognition of Yahweh's election of Israel by love and grace, (2) forms a recapitulation of and commentary on that fundamental principle of covenant as seen in the Ten Words and the Shema, the latter in turn being an adumbration of the former, and (3) urges (as seen in the historical review and hortatory sections) compliance with the covenant mandate of the Ten Words and with the specific stipulations that follow."142
