{"id":3856,"date":"2011-11-09T01:00:42","date_gmt":"2011-11-09T09:00:42","guid":{"rendered":"http:\/\/www.lighthousebc.com\/beacon\/?p=3856"},"modified":"2012-11-28T04:44:05","modified_gmt":"2012-11-28T12:44:05","slug":"bob-deuteronomy","status":"publish","type":"post","link":"https:\/\/lighthousebc.com\/beacon\/2011\/11\/09\/bob-deuteronomy\/","title":{"rendered":"BOB – Deuteronomy"},"content":{"rendered":"

\"\"<\/a><\/p>\n

by Stephen Rodgers<\/em><\/p>\n

DEUTERONOMY IN 10 WORDS OR LESS<\/strong><\/p>\n

“Moses reminds the Israelites of their history and God’s laws.”<\/p>\n

TITLE<\/strong><\/p>\n

The English title \u201cDeuteronomy\u201d comes from the Greek word (Deuteronomium<\/em>) meaning \u201cthis second law,\u201d (which was actually a mistranslation of “copy of this law” referring to Deut 17:18) whereas the Hebrew title is derived from the books\u2019s first two words (Eleh ha-devarim<\/em>), translated \u201cThese are the words.\u201d (Deut 1:1)<\/p>\n

As previously mentioned, it is sometimes referred to as the \u201cFifth Book of Moses.\u201d<\/p>\n

AUTHOR & AUDIENCE<\/strong><\/p>\n

Both Jewish and Christian traditions attribute the five books of the Pentateuch primarily<\/em> to Moses. Like Numbers,<\/a> Deuteronomy makes explicit claims regarding Mosaic authorship (Deut 1:1,5; 4:44; 31:9,22,24; 33:4). \u00a0Both the OT (1Ki 2:3; 8:53;\u00a02Ki 14:6; 18:12) and the NT (Ac 3:22-23;\u00a0Ro 10:19) specifically support the claim of Mosaic authorship as well.<\/p>\n

Furthermore, both the OT (Num 33:2; Jos 8:31; Ezr 6:18; Neh 13:1; Dan 9:11,13; Mal 4:4) and the NT (Matt 8:4;Mk 12:26; Lk 16:29; 24:27, 44; Jn 5:46; 7:22; Ac 15:1; 1Co 9:9; 2Co 3:15) credit Moses as the author of the Pentateuch.<\/p>\n

For more information, see the \u201cAuthor and Composition\u201d section of the Pentateuch article.<\/a><\/p>\n

The original audience were the generation of Israelites who would soon enter Canaan. Since the generation who lived through the events of the Exodus and the subsequent giving of the Law had died off (with the exception of Caleb and Joshua), they were in need of a “refresher course.”<\/p>\n

DATE<\/strong><\/p>\n

Depending on whether one subscribes to an early (ca. 1,446 BC) or late (ca. 1,260 BC) date of the Exodus would determine the time during which Deuteronomy was written (after the Exodus but prior to Moses\u2019 death). (It should be noted that while good arguments have been put forth in favor of both dates, the majority of scholars surveyed for this series tended to favor an early date).<\/p>\n

Given the internal dates supplied in Deuteronomy, we also know that Deuteronomy (like Numbers<\/a>) was written during the final year of Moses\u2019 life.<\/p>\n

BACKGROUND & SETTING<\/strong><\/p>\n

Like Leviticus,<\/a> Deuteronomy does not advance historically but takes place in one location over about one month of time (compare Deut 1:3 and 34:8 with Jos 5:6-12). As previously mentioned, this book details the giving of the law to the generation of Israelites born after the Exodus. \u00a0It also details the\u00a0commissioning\u00a0of Joshua as the new leader (Deut 31:1-29), Moses viewing (but not entering!) of the Promised Land (Deut 32:48-52; 34:1-4), and the death of Moses (Deut 34:5-12).<\/p>\n

HISTORICAL & THEOLOGICAL THEMES<\/strong><\/p>\n

In broad terms, Deuteronomy deals with three themes: 1)\u00a0Covenant, 2)\u00a0Choices, and 3)\u00a0God Himself.<\/p>\n

    \n
  1. God’s unmerited love (Deut 7:6-9) is the basis of not only the covenant by also of His people’s trust in Him.<\/li>\n
  2. The covenant exhorted God’s people to teach, remember, and obey (Deut 6:6-25). God promised that obedience would bring blessing (Deut 28:1-14) but warned that disobedience would result in harm (Deut 28:15-68). (On a related note, this forms the basis for John Frame’s excellent treatment of Christian ethics).<\/li>\n
  3. On the subject of God, Deuteronomy reveals that the LORD is the only God (Deut 4:39; 6:4), jealous (Deut 4:24), faithful (Deut 7:9), loving (Deut 7:13), merciful (Deut 4:31), yet angered by sin (Deut 6:15).<\/li>\n<\/ol>\n

    LITERARY FEATURES<\/strong><\/p>\n

    Like the previous books of the Pentateuch, Deuteronomy mingles narrative with law. \u00a0However, whereas the formula of Exodus, Leviticus, and Numbers is “the LORD spoke to Moses,” the rhetorical stance of Deuteronomy is that Moses speaks to the people. \u00a0The effect is an extended exhortation \u00a0to covenant faithfulness.<\/p>\n

    Some have noted that there as similarities between Deuteronomy and ANE suzerainty treaties. \u00a0The ESV SB explains: “In a suzerainty treaty, a king or suzerain rehearsed what he had done for his nation and stipulated what he required in response. There is also an incipient note of anticipation, as it is understood that the instructions are given to a people on the verge of setting up a utopia\u2014a good society governed by identifiable institutions and practices\u2014in a promised land.”<\/em><\/p>\n

    For further reference, the ESV Study Bible <\/em>has a helpful chart:<\/p>\n\n\n\n\n\n\n\n\n\n\n
    Ancient Treaty Structure<\/th>\nDeuteronomy<\/th>\n<\/tr>\n
    Preamble<\/td>\nDeut 1:1\u20135<\/td>\n<\/tr>\n
    Historical Prologue<\/td>\nDeut\u00a01:6\u20134:49<\/td>\n<\/tr>\n
    General Stipulations<\/td>\nDeut\u00a05:1\u201311:32<\/td>\n<\/tr>\n
    Specific Stipulations<\/td>\nDeut\u00a012:1\u201326:19<\/td>\n<\/tr>\n
    Blessings and Curses<\/td>\nDeut\u00a027:1\u201328:68<\/td>\n<\/tr>\n
    Document Clause<\/td>\nDeut\u00a031:9\u201329<\/td>\n<\/tr>\n
    Witnesses<\/td>\nDeut\u00a032:1\u201347<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

    It should be noted that similarities between the structure of Deuteronomy and other ANE Hittite manuscripts serves to bolster the claim that Deuteronomy is a Late Bronze Age document and not a more recent compilation.<\/p>\n

    INTERPRETIVE CHALLENGES<\/strong><\/p>\n

    Deuteronomy presents relatively few interpretive challenges. \u00a0Two minor challenges that sometimes are referred to are 1) whether Deuteronomy can be properly understood as a document structured as a suzerainty treaty (see LITERARY FEATURES above), and 2) the identity of the covenant made in the land of Moab (Deut 29:1). \u00a0The former is an issue of some scholarly interest, but no real consensus has been reached, and the implications either way are not very noteworthy. \u00a0In regards to the later issue, the majority opinion is that this was a renewal of the Sinaitic Covenant, although other views (the Palestinian Covenant view, the New Covenant view) exist as well.<\/p>\n

    OBJECTIONS<\/strong><\/p>\n

    Most of the objections related to Deuteronomy center around a number of alleged anachronisms<\/em> (something that occurs outside of its proper time). \u00a0These so-called discrepancies are really no trouble at all, so we will deal with them briefly:<\/p>\n