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The Name
The Hebrew name for Deuteronomy is "Debarim" (Words), from the opening
phrase "Eleh ha-debarim". It is also known as "Mishneh Torah." The
English name comes from an erroneous rendering of "mishnch ha-torah
ha-zot", which grammatically can mean "a repetition of this law" or the
“second law” which comes from “deuteros” which means “second”, and
“nomos” which means “law”. This name, while not the Hebrew equivalent,
is very suitable for in many respects it is a repetition of the “words
of the law”.
This leads to the question, “Why was there this repetition of the Law
since it had just been given in Exodus?” It must be realised that there
had been thirty-eight years since the giving of the law, and those to
whom it had been given had died. This was a new generation and there
was a need for them not just to know what the law said, but be orally
taught it! Furthermore, they were not only taught, but written (ch.
1:3; 31:24-26). God knows how quickly truths can be changed because of
the frailties of man, in which he will either embellish or delete parts
of the law. God tells them to have it written so that it can be
reviewed again, and their thoughts can be brought into parallel with the
mind of God. This is one reason why God had the scriptures written and
not just verbally passed on. However, there is among the saints a
generation which is, I suggest, greatly impoverished because a previous
generation when questioned about what and how things were done were
told: “We have always done it this way”. That never was, and never will
be an answer, but manifests that the responder himself is untaught.
Saints need to know what they believe, and most importantly, why they
believe certain truths. Those truths must be in accord with the
scriptures
IN CONTEXT,
for a text without a context is a pretext!
Key Verse
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It is my opinion that there is no key verse in Deuteronomy but
rather key verses: |
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a) |
“O that there were such an heart in them, that they would fear
me, and keep all my commandments always, that it might be well
with them, and with their children forever!” (ch. 5:29) |
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b) |
“He brought us out from thence, that he might bring us in, to
give us the land which He sware unto our fathers” (ch. 6:23).
It is interesting that the reason God took them out of Egypt
here is different from why He did it in Genesis and Exodus. In
Exodus it was a demonstration of His supremacy over the gods of
Egypt (Ex. 12:12), the greatness of His redemption (Ex. 6:6).
In Genesis
it is
a manifestation of His patient endurance (Gen. 15:16) and His
sovereignty over the nations (Gen. 15:14, 16). |
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c) |
“And now, Israel, what doth the Lord they God require of thee,
but to fear the Lord thy God, to walk in all His ways, and to
love Him, and to serve the Lord thy God with all thy heart and
with all thy soul. To keep the commandments of the Lord, and
His statutes, which I command thee this day for thy good” (ch.
10:12-13) |
Key Clause
There are some books which hang on a single word being repeated, i.e.
Titus hangs on the word “For”. Deuteronomy hangs on the clause “And now”
(ch. 10: 12). One can feel the parental voice speaking having told all
that had been done for them, they had been delivered as God used “signs
and the wonders” (ch. 7:19); He had tolerated their many rebellions (
ch. 1:22, 26, 32, 41, 43); He had provided them with daily food and the
ability to buy meat and water (ch. 2:6; 28). He had done all this for
them “And now”! The theme passes from what He had done for them to what
they are obligated to do for Him and in so doing for their own blessing.
Author
Amongst modern critics there is the erroneous acceptance that
Deuteronomy was NOT written by Moses nor was it written before he died!
It is argued that it was written my an unknown author either during the
reign of Manasseh, or Josiah (but before his eighteenth year, the Book
of the Law found in that year in the Temple (2 Kgs.22-23). It must be
accepted that Deuteronomy does leave us with some major questions such
as how did he write chs. 34:8-12 before his death! While one cannot
answer such enigmas, I am quite content that Moses spoke the book from
ch. 1:1- 34; and a scholar, possibly Joshua, wrote the latter verses.
In this way it would be the same as Paul’s epistles. Romans was not
literally hand written by Paul for he used Tertius to do the actual
writing (Rom. 16:22). However, foolish would be the individual who
would argue that Paul did not write Romans. It may have been that Paul
used a penman and his signature was his own salutation (Col. 4:18; 2
Thess. 3:17) which he says was done in every epistle (1 Cor. 16:21).
This may have been because of his apparent poor eyesight (Gal. 4:15).
Notes:
It would appear that this was a book the Lord was very well acquainted
with, especially how He used it in the temptations. In this book He
would have read that which God expects of His people, and their
motivations. When the Lord worked as the carpenter, did He think of
God’s laws for true weights? (Deut. 25:13) Of course He did! When
considering the Lord as a servant, then Deuteronomy needs to be read to
see the excellencies of the Lord.
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Deuteronomy contains some unique truths: |
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a) |
In Deuteronomy, for the first time we read: |
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i) |
"The children of Belial" (ch. 13:13) |
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ii) |
"Being cursed by hanging on a tree" (ch. 21:23) |
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iii) |
Why they were not to distress or meddle with the children of
Esau (ch. 2:5), the Moabites (ch. 2:9), and the children of
Ammon (ch. 2:19). |
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iv) |
Of the brook Zered (ch. 2:13) |
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v) |
“Not one city too strong” (ch. 2:36) |
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vi) |
The Lord hardening the heart of Sihon (ch. 2:30) |
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vii) |
The size of Og and his bed (ch. 3:11) |
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viii) |
The only reference in the balance of the Old Testament which
tells of Moses and the Burning Bush (ch. 33:16; Ex. 3:2-4) |
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b) |
The only O.T. reference to: |
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i) |
The great prophecy about the coming of Christ the Prophet (ch.
18:15, 19) |
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Deuteronomy does not begin with the Exodus, but rather at Horeb,
thus there are three beginnings: |
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a) |
The Exodus which was their liberation (Ex. 12). God took them
out of Egypt to: |
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i) |
Show His superiority over the gods of Egypt (Ex. 12:12) |
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ii) |
For Israel’s appreciated enlargement of the God they had come to
know (Deut. 4:35) |
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b) |
Horeb, where they learnt sanctification (Ex. 19-20) |
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c) |
At the edge of the land (Deut. 1-34) where they heard again the
declaration of God’s law and their responsibilities. |
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The giving of the Law was not the cold commands of an
unemotional heartless God, but rather the words of the heart of
love communing with His own. Indeed, when speaking of it the
Lord says: “I remember thee, the kindness of thy youth, the love
of thine espousals” (Jer. 2:2). Despite their multiple failures
and rebelliousness, His loves flows toward them in the
reiteration of His laws and judgments (ch. 8:19-20).
These were for: |
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a) |
To be our schoolmaster (Gal. 3:24) |
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b) |
For man to behold his natural self (Jam. 1:25) |
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c) |
For their good (ch. 6:24) |
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d) |
For their enrichment (ch. 8:1) |
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It is impossible to read Deuteronomy without recognizing that it
is the last book of Moses. The others being Genesis, Exodus,
Leviticus and Numbers. It is not without purpose that there are
five and only five, for in the scriptures the numeral “five”
carries the significance of grace. For instance: |
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a) |
As David crossed over no man’s land to face Goliath, he chose
for himself five smooth stones from the brook. |
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b) |
When Joseph wanted to show his favor towards his brother
Benjamin, he gave him five servings of food, whereas the
other brothers all received one serving. Also Gen 45:22. |
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c) |
There were five sacrificial offerings that Israel was to
present to God, to maintain a right relationship with Him, and
to receive His mercy and grace. |
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Book |
Characteristic of God |
Aspect of Salvation |
Man |
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Genesis |
Divine sovereignty |
Man is ruined because of sin |
Man goes down |
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Exodus |
Divine supremacy |
Man can be redeemed by blood and power |
God comes down and brings man up and out |
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Leviticus |
Divine holiness |
Man can have fellowship with God |
Man invited in to fellowship |
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Numbers |
Divine goodness |
Man can be given direction by God |
Redeemed man going through the wilderness |
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Deuteronomy |
Divine love and faithfulness |
Man is given further opportunity to enter his promised
inheritance |
Man about to go over into his inheritance |
The Prospect For Obedience
If they would obey the Lord would bless them, and part of that blessing
was to “possess” their inheritance. The word “possess” is found in
fifty one verses from ch. 1:8-33:23. While they entered their
inheritance by faith, they could only possess and enjoy its fulness by
being obedient (ch. 11:1; 19:9; 30:16, 20). It is the same with the
redeemed of this age.
The Obligations Because Of Their Redemption and God’s Faithfulness
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Neither the redemption of Israel nor ourselves was not to let us
live life as we want. Because of belonging to the Lord there is
placed upon the redeemed obligations such as: |
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a) |
They were to love the Lord and the practical manifestation of
this was obedience to His commands (ch. 6:5; 7:9) and to serve
Him (ch. 10:12; 11:13). If the commands were
obeyed in sincerity, God would
bless, but if they disobeyed God would judge (ch. 6:14-15,
7:12-16, 8:19; 28:1-68). |
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b) |
The holiness of God had been stressed in Leviticus (Lev. 20:7)
and Israel must ever remember that this was their standing
before God (ch. 7:6; 14:3). As such, all aspects of paganism
must be put away; all disobedience to the words of the priest
must be judged and put to death (ch. 17:12); the individual who
hates his neighbour and kills him must be judged and put to
death (19:11-12) Only at the place of divine choice were they
to worship God (ch. 12:5-7; 26:2). |
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c) |
Practical holiness is not to be confined to religious duties.
They had to learn a lesson many saints have never learnt,
every aspect of life has a spiritual dimension. The Holy
Spirit caused Paul to write the words of 1 Cor. 10:23-33 and
with particular note of verses: |
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i) |
“Whither therefore ye eat, or drink, or whatsoever ye do, do all
to the glory of God” (v. 31) |
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ii) |
“Give none offense, neither to the Jews, nor to the Gentiles,
nor to the church of God” (v. 32). Being under law Israel were
given laws, etc., to regulate every aspect of daily life (ch.
12-26). They were not asked if they understood why God
determined these laws, nor if they deemed them necessary or
relevant. Their responsibility was to obey. What a lesson for
many today. |
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d) |
All acts of judicial adjudication are to be done with complete
impartiality (ch. 16:18-20), a function which could be difficult
because the judges were inhabitants of the city in which they
were to judge. Fathers are not to be condemned judicially for
the crimes of their children, nor children for the crimes of
their fathers (ch. 24:16).
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e) |
When it came to business dealings there were not to be two sets
of weights, one being for the loss of the consumer and one to be
true. Just weights and measures are to be used in all
commercial transactions (ch.25:13-16) |
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f) |
There had to be generosity shown to the needy such as: |
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i) |
The stranger, the fatherless, or widow” (ch. 14:29) |
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ii) |
An individual in need of a loan (ch. 15:7-11) |
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iii) |
A slave at the time of his redemption (ch. 15:13) |
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iv) |
A slave who had escaped from apparently a heathen master and was
seeking “refugee status” (ch. 23:15-16) |
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v) |
A hired servant (ch 24:14-15) |
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When there comes a need they must remember their own past, for
there was a time when: "Ye were strangers in the land of Egypt"
(ch. 10:19); "and thou shalt remember that thou wast a bondman
in the land of Egypt" (ch. 15:15; 24:18) |
The Character Of The Book
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Deuteronomy is a book which deals with transition. They had
moved to the very edge of the promised inheritance and had
tasted something of the victories that could be won through the
defeat of Sihon
and Og and all their cities (Deut. 29:7). Just across the river
was the land God had promised to the family of Abraham and what
excitement there must have been as they stood almost on its
banks. What changes there would be, these were their first
steps in the new possession and lifestyle. Up to this point it
had been: |
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a) |
Largely a peaceful lifestyle, now there was to be conflict. |
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b) |
A transient lifestyle, now they were to have settled dwelling
places. |
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c) |
A diet of manna and that which they could purchase from those
whose countries they went through, now they were to have their
own lands with milk and honey. |
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d) |
Moses as their leader, now it was to be Joshua. |
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e) |
All had been the moral character of God. Now for the first time
in the Pentateuch there is the manifestation of the love of God
for them. Eight times over God
stresses His love for them (ch. 4:37; 7:7, 8, 13; 10:15, 18;
23:5; 33:3). |
Key Words And Expressions:
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Word or expression |
No. of verses |
Associated with |
Associated words |
References |
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Keep |
39 |
Man
God |
The commandments
Thy soul
His statutes
The Sabbath Day
His charge
The Passover
The Feast of weeks
A solemn feast
All the words of this law
From every wicked thing
He would keep His oath
Keep
unto thee the covenant |
ch. 4:2
ch. 4:9
ch. 4:40
ch. 5:12
ch. 11:1
ch. 16:1
ch. 16:10
ch. 16:15
ch. 17:19
ch. 23:9
ch. 7:8
ch. 7:12 |
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Heed |
10 |
Themselves |
Good heed
Take heed |
ch. 2:4
ch. 4:9 |
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Love |
16 |
Toward God
From God
Toward man |
Love
me
Love
the Lord thy God
Did not set His love upon thee
He will love thee
Love
ye the stranger |
ch. 5:10
ch. 6:5
ch. 7:7
ch. 7:13
ch. 10:19 |
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The Lord thy God |
196 |
Multiple aspects of life |
Hath set the land before thee
Hath blessed thee
Hath forbidden thee
Redeemed thee |
ch. 1:21
ch. 2:7
ch. 4:23
ch. 15:15 |
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Rebelled/ rebellious |
8 |
Against God
Against man |
Rebelled
against the commandment
Rebellious
against the Lord
A stubborn and rebellious son |
ch. 1:26
ch. 9:7
ch. 21:18 |
Suggested Structure:
As with any book, there are a variety of ways to view a structure. The
following are two ways:
No. 1
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Reference |
Sub Themes |
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ch. 1:1-4:43 |
Remembering that which the LORD had done for His people |
Backward look |
Retrospective |
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ch. 4:44-26:19 |
Recounting that which God expects from His people |
Inward look |
Introspective |
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ch. 27:1-34:12 |
Reflecting on that which God will do for His people. |
Forward look |
Prospective |
No. 2
Introduction (ch. 1: 1-5) |
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a) |
First message (ch. 1:6-4:40) |
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i) |
First narrative (ch. 4:41-49) |
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b) |
Second message (ch. 5:1-26:19) |
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c) |
Third message (ch. 27:1-28:68) |
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d) |
Fourth message (ch. 29:1-30:20) |
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e) |
Fifth message (ch. 31:1-18) |
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i) |
The song (ch. 31:19-21) (ch. 32:1-43) |
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ii) |
Narrative (ch. 31:22-30) |
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iii) |
Narrative (ch. 32:44-51) |
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iv) |
The blessing of Moses (ch. 33:1-28) |
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v) |
The death of Moses (ch. 34:12) |
Thought Flow Of Deuteronomy
The book contains discourses separated by parenthetical portions
which Moses spoke before his death (ch. 1:3) on the other side
of Jordan. Thus, as Peter did many years later, before he died
he had written down and left for the saints material relevant to
daily living (2 Pet. 1:15). Moses also wrote, not only the
letter of the law, but the spirit in which they were to be
outlived.
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a) |
Discourse No. 1.
Moses' first discourse (1:6-4:40) contains a review of God’s
gracious guidance over the Israelites as they journeyed through
the wilderness to the border of the Promised Land. It concludes
with an appeal not to forget the glorious truths, especially the
awesomeness of God by which they were so impressed at Horeb. |
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b) |
Discourse No. 2.
This discourse is an exposition of the law taken up in two
avenues of thought. The first is exhortative which is based on
the first great command: “Love the Lord thy God with all thy
heart”, and which, in the light of Israel, is to be governed
(ch. 5-11). The second part is the rehearsal of the blessings
and curses as they apply to the obedience or disobedience of the
children of Israel to the laws. (ch. 28:1-29:1) |
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i) |
Parenthesis No. 1.
This is a series of instructions regarding a ceremony which
Israel was to fulfil after entering their promised inheritance.
Its purpose was to symbolise the ratification of the laws of
behaviour in the previous discourses (ch. 27:1 - Josh. 8:30-35). |
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c) |
Discourse No. 3.
This discourse is in four sections: |
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Moses reiterates and re-emphasises the vital duty of devotion to
God and the dangers of apostasy. (ch. 29:2-30:20) |
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ii) |
His last words to the nation and Joshua (ch. 31:1-30) |
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iii) |
His song (ch. 32:1-43) |
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iv) |
His blessing (ch. 33) |
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1. |
His death (ch. 34) |
The Unveiling Of God
The Descriptive Terms and Names of God
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Descriptive Term or Name |
Reference |
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Consuming Fire |
ch. 4:24 |
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Jealous God |
ch. 4:24 |
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Merciful God |
ch. 4:31 |
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Faithful God |
ch. 7:9 |
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Mighty God and terrible |
ch. 7:21 |
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God of gods and Lord of lords |
ch. 10:17 |
God’s Exclusiveness
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a) |
“The Lord He is God in Heaven above, and upon the earth beneath:
there is none else.” (ch. 4:39) |
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b) |
Because God is Spirit there can be no representation made of Him
(ch. 4:12, 15-19). An idol is a profound insult to God, not
only by its manifestation of man’s thoughts, but also because it
is a blasphemous manifestation of Him. |
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c) |
Deuteronomy presents God as the God of faithfulness despite
their many failures. One has only to read the first chapter and
there they determine: |
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i) |
They can make their own decisions without the guidance of God
(ch. 1:22) |
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ii) |
They rebelled against the command to go up into their
inheritance (ch. 1:26) |
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iii) |
They murmured against God (ch. 1:27) |
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iv) |
They are marked by unbelief (ch. 1:32; 43) |
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v) |
They acted presumptuously (ch. 1:41) |
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vi) |
They rebelled (ch. 1:43) |
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1. |
Despite all this and many more, He remained faithful. How this
illustrates: “If we believe not, yet He abideth faithful” (2
Tim. 2:13). |
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Furthermore, in Deuteronomy God will stay faithful to His word
irrespective of how His people behave. He had made promises to
Abraham to bring his family out of the house of bondage, and
give them an inheritance in a bountiful land. (ch. 6:10-11;
8:7-10) |
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a) |
In His omniscience He was aware of the dangers awaiting them
therefore, His laws were for their good in guarding them against
idolatry. Every vestige of places of idolatrous worship or
religion must be utterly removed (ch. 7:2-5; 12:2-3). There
could be no intermarriage, Canaanitish divination not to be
tolerated; the information and counsel for which other nations
resorted to augurs and soothsayers (ch. 18:9-19). |
Song and Blessing of Moses.
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The Song of Moses (ch. 32:1-34) recounts the faithfulness of the
Lord in His dealings with an ungrateful people. Looking back
upon the past Moses describes: |
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a) |
The kindness of God in bringing them safely through the
wilderness, caring for their every need, and bringing them to
the land He had promised. (ch. 32:7-14) |
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b) |
Israel's fall into idolatry (ch. 32:15-18), because of which the
Lord had threatened to bring them to the verge of ruin (ch.
32:19-30). |
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c) |
The Lord’s determination not to allow an opportunity for the
enemy to triumph over His people, but by His gracious dealings
with them. (ch. 32:27) |
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d) |
To make it possible to save them. (ch. 32:31-43). |
Blessing of Moses
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Chapter 33 contains the "Blessing of Moses," consisting of a
series of benedictions pronounced upon all the tribes except
Simeon. There are a number of contrasts between the blessings
of Moses and Jacob (Gen. 49:1-17). Some of the contrasts are: |
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a) |
The isolation of Judah set in contrast to the warmth of Gen.
49:8-12. |
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b) |
The honour of Levi (verses. 8-11) set in contrast to the
unfavourable comments of Gen. 49:5-7. |
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c) |
One intimates blessedness (Gen. 49), the other disaster (Duet.
33). |
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May God grant us good understanding as He, by His
Holy Spirit, deigns to guide us into all truth.
John 16:13
Rowan Jennings, Abbotsford,
British Columbia
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