Deuteronomy 2 “Repetition of the law” DEUTERONOMY AND THE LAW To designate the book of Deuteronomy as a “second law” or a repetition of the law is misleading. Moses’ emphasis is not legalistic. Details of worship and ritual are not repeated or delineated to any great extent. Although the Ten Commandments are repeated, emphasis is placed on the first commandment, explicitly requiring exclusive devotion to God. Moses is primarily concerned with Israel’s relationship with God and their determination to maintain it in their own and their children’s lives. The NT reveals that a legalistic interpretation of the Mosaic revelation was held by the Jews of the first century AD. Such legalism developed in Judaism especially during the intertestamental era. The Judaistic legalism of NT times has in modern times been ascribed wrongly to Moses. Moses did warn of the necessity of keeping all of God’s law (Deuteronomy 28:1, 58), but in Deuteronomy his message as a whole makes it clear that he was not exclusively concerned about legalistic observance. Rather, the central theme of Deuteronomy is the unique relationship that had been established by a unique God with a unique people, the Israelites. CONTENT BRIEF HISTORICAL REVIEW (1:1–4:43) Moses is identified as the speaker, addressing the Israelites on the plains of Moab during the last year of his life. The Israelites were on the verge of entering the Promised Land of Canaan. Moses began with a reference to Mt Sinai, scene of the greatest revelation in OT times. He focused attention on God’s explicit command for them to move up to Canaan and occupy the land promised to Abraham, Isaac, and Jacob. Their rebellion brought divine judgment, so the conquest of Canaan had been delayed 38 years while an entire disobedient generation died in the wilderness. Instructed by God not to molest the Edomites or Moabites, Moses had led the Israelites to the Moab plains north of the Arnon River. The Israelites defeated Sihon, the Amorite king of Heshbon, and Og, king of Bashan. The tribes of Reuben and Gad and half the tribe of Manasseh appropriated the territory east of the Jordan River as their land (Numbers 32). On the basis of that conquest, Moses encouraged Joshua to believe that God would aid him and the Israelites in the conquest of the land of Canaan west of the Jordan River. The Israelites should learn from the mistakes of the generation that died in the wilderness (Deuteronomy 4:1-40). They should consider the fact that the word of God had been spoken to them. The revelation that had come to them through Moses was unique, and the most important thing was for them to revere the God who had revealed himself. The uniqueness of Israel’s God among the nations that worship idols should never be forgotten. Moses reminded the Israelites that they had entered into a contractual agreement with their unique God. That covenant was mentioned 26 more times by Moses. No nation had ever experienced anything like it. If Israel obeyed, they would enjoy God’s blessing and favor. EXHORTATIONS AND APPLICATIONS (4:44–26:19) The circumstances in which Moses addressed the Israelites are reported in a short transitional passage (Deuteronomy 4:44-49). From the slopes of Mt Pisgah (or Nebo), with Israel encamped in the valley opposite Beth-peor, Moses made his appeal to the people before they crossed the Jordan River. Moses’ exposition of the “great commandment” is centered in the agreement made between God and Israel. He repeated the Ten Commandments as the essence of God’s revelation at Sinai. As Moses explained what God expected of Israel, he elaborated the first commandment: “I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage” (5:6, RSV). Their relationship with God was of basic importance, since God’s wrath will be against those who worship other gods (verse 9). Love is the key word in the relationship between God and Israel. Moses boldly asserted, “Hear, O Israel! The LORD is our God, the LORD alone. And you must love the LORD your God with all your heart, all your soul, and all your strength” (Deuteronomy 6:4-5, NLT). All other commandments are significant because they bear on that relationship (as spelled out in chapters 5–11). Exclusive love and devotion to God are essential. In a relationship of wholehearted love, no idols can be recognized or tolerated. Yet Moses wanted Israel to convey its consciousness of God to future generations by many external things: signs on their hands, frontlets (or “phylacteries”) on their foreheads, Scripture verses on their doorposts, and so on. By precept and example they should convey to their children that they love God (Deuteronomy 6). The Israelites should never forget that God had chosen them to be his people (Deuteronomy 7). They were to execute God’s judgment on the Canaanites, who had been spared judgment since Abraham’s time (Genesis 15:16). Although the Israelites themselves did not merit God’s love, in love and mercy he had redeemed them out of Egypt. Moses appealed to the people to remember what God had done for them (Deuteronomy 8). To God’s sustaining provisions they should respond with thankfulness, recognizing that the power to achieve anything they had done had been God’s gift. The Israelites had repeatedly failed in their faith and commitment to God (9:1–10:11). Through Moses’ intercession they had been spared. It was for no merit of their own that they would enter Canaan; that was God’s gracious provision for them. Moses’ appeal for a wholehearted commitment is summarized in Deuteronomy 10:12–11:32. It is necessary to display reverence, respect, love, and obedience to God (see also 6:5, 13, 24). The God whom the Israelites must love sincerely and without reservation is the Lord of the cosmos. He is the righteous judge who rules supreme over all nature and history. God loved their forefathers, the patriarchs. He redeemed the Israelites from Egyptian enslavement and gave them his covenant. He manifested himself in helping the orphans, widows, and strangers. He multiplied Israel to be as numerous as the stars of the heavens. Moses gave two basic instructions to apply in daily life to maintain their relationship with God as a reality: “circumcise therefore the foreskin of your heart” (Deuteronomy 10:16, RSV). He did not refer to physical circumcision, a sign of the covenant between God and Abraham (Genesis 17). Circumcision, which was not observed during the years of wilderness wanderings, was reinstituted under Joshua after the Israelites crossed the Jordan River (Joshua 5:2-9). Moses referred to “spiritual circumcision” (see Leviticus 26:40-41; Jeremiah 4:4; 9:25; Romans 2:29). All things that might restrict, interfere with, or negate total devotion to God were to be cut away (circumcised) so that the Israelites would continue to love God with all their heart. “Love the foreigner” (Deuteronomy 10:19) ranks second in importance to wholehearted love for God. Love for the stranger or neighbor is basic to all other human obligations (see Leviticus 19:9-18). Social obligations issue out of a person’s relationship with God. Being recipients of God’s love, the Israelites were to love others. They were to remember God’s love for them when they were slaves and strangers in Egypt. God loves the stranger, the widow, and the orphan; therefore, if anyone loves God, he or she is under obligation to love other people. God is concerned about justice and righteousness; a person who professes to love God must be concerned about just treatment for other people. The Israelites were to be known for their concern for people whose social position exposed them to exploitation and oppression. The profound humanitarian spirit of the Mosaic law stands in unique contrast to the Babylonian Code of Hammurabi and the Assyrian and Hittite law codes of that day. In those codes human relationships reflected no vital consciousness of a love relationship with deity. In the first century AD Jesus Christ came into conflict with Jewish religious leaders who had lost the essence of God’s law in a maze of legalism. For Jesus, the greatest commandment was to love God; the second was to love one’s neighbor. Those two commandments (which constitute the essence of the entire OT revelation) would, if kept perfectly, provide the basis for eternal life (Matthew 22:37-39; Mark 12:29-31; Luke 10:27-28). Christians believe that the climax of God’s revelation of love came in Jesus Christ. For them, responding to God’s love means to accept Jesus Christ in wholehearted devotion and to love one’s neighbor as Jesus exemplified in his life. In Deuteronomy 12:1–26:19, Moses gave instruction in practical living for a God-related people when they resided in the land God had promised to them. Having once survived on manna supplied directly by God, in Canaan they would enjoy the fruit and produce of the land. They would also encounter a culture permeated by Canaanite religion. In worshiping God in their new setting, they were cautioned to maintain due sanctity (Deuteronomy 12:1–14:21). They were not to worship at pagan shrines. They should bring their offerings to divinely appointed places for fellowship and rejoicing together in the Lord’s presence. Idolatry was not to be tolerated in any form. Any prophet who deviated from the law of Moses in advising the worship of other gods should be stoned. Exclusive devotion to God was to be daily practice. Canaan’s abundant blessings should be shared with neighbors (14:22–15:23). Tithes should be brought to the central sanctuary where Levites assisted the priests in religious ministration. Joy in sharing life’s blessings and opportunities was to characterize Israel’s pattern of living. Moses prescribed three annual pilgrimages (16:1-17). The people should remember their deliverance out of Egypt by observing the feasts of Passover and Unleavened Bread. Seven weeks later, when the barley harvest was completed, they should spend time rejoicing before the Lord in a one-day festival called the Feast of Weeks. When the vintage as well as the grain harvest was completed, they were to observe the Feast of Ingathering (or Booths), a time of thanksgiving and sharing with others. Every seven years the law was read at the Feast of Ingathering. In human relations justice was to prevail among the Israelites (16:18–21:23). The Book of the Law kept at the main sanctuary was their divine authority, providing God’s instructions for them. The king was to have a copy of this law and govern his life in accordance with it. Prophets and priests played an important role as religious leaders in the life of Israel. Judicial authority was vested in the priests. In contrast to the brutality of other nations, humanitarian principles were to prevail in Israel’s warfare. Fathers were responsible for their own family households. In domestic and social relationships, the law of love was to prevail (22:1–26:19). Many regulations governed family life. In matters of sustenance, wages, and business dealings, the Israelites were admonished to be compassionate and just. Promises and warnings raised their consciousness about using the resources of land and animals entrusted to them so that their stewardship would please God. In Deuteronomy 26, Moses instructed the Israelites in two liturgical confessions and a reaffirmation of the covenant. By acknowledging that God was the giver of all they had, and by confessing before God that they shared his gifts with others, they confirmed their covenant with God. ALTERNATIVES: BLESSINGS OR CURSES (27:1–30:20) Moses set before the Israelites the alternatives of blessings or curses. Under Joshua they were to renew the covenant publicly. At Mt Ebal stones were to be erected for inscribing the law and an altar constructed for offering sacrifice. The curses were to be read from Mt Ebal and the blessings from Mt Gerizim. Conditional self-curses were read regarding offenses against God and other human beings (Deuteronomy 27:15-26). Thus they acknowledged their accountability to God. Though their sins might be hidden from people, it was God to whom they were primarily and ultimately accountable. Blessings as a way of life and curses as a way of death were clearly set before the Israelites (chapter 28). Setting them in the perspective of history, Moses appealed to the new generation to take advantage of their present opportunity (chapter 29). Warning that, should they fail to love God, they would ultimately be subjected to dispersion, Moses admonished them to choose the way of life and good rather than the way of death and evil (chapter 30). TRANSITION: FROM MOSES TO JOSHUA (31:1–34:12) When the life and ministry of Moses were nearing completion, and transfer of leadership was near (Deuteronomy 31:1–34:12), Joshua had already been designated by God as Israel’s new leader. Moses assured the Israelites that God would be the same with Joshua in charge. The revelation given through Moses had been put in writing and now was committed to the priests, the custodians of the Book of the Law. Joshua, who had already distinguished himself in responsible leadership, was publicly confirmed at the door of the tabernacle (31:1-29). The “Song of Moses” is the covenant’s document of witness (32:1-47). In it Moses spoke with prophetic understanding as he recounted Israel’s past experience. Reiterating the consequences of their attitude toward God, he assured the people of restoration if they failed again. He encouraged them to fix their hearts on what God had revealed to them and to impress it on their children. Keeping the covenant by maintaining a wholehearted love for God would be important for all future generations as well as for those then listening to Moses. After some final, brief instructions (32:48-52), Moses pronounced his blessings on the Israelites, whom he had led for 40 years (33:1-29). In his final blessing, also called the “Testament of Moses,” the greatness of God and his special relationship with Israel are delineated. Israel is unique among all the nations of the world. The book of Deuteronomy appropriately ends with an account of the death of Moses, the greatest prophet in OT times (34:1-12). All information came from my iLumina Gold bible study program.
Posted on: Wed, 29 Jan 2014 00:18:18 +0000
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