Deuteronomy. The Theology of Dt. 5. 1-22
Human understanding of God,
the First Cause, YHWH, Allah, Brahma, or whatever name we attach to some unknowable,
ineffable Cosmic Creator and Sustainer, is an evolving process. The more our
limited consciousness discovers about our strange and even stranger universe,
the more we kneel in awe. For those who are God-believers and who are open to
an expansion of our understanding of this at once intimate and yet distant
relationship, the process is both essentially indescribable and ultimately
overwhelming. But theology is built upon
the discoveries of those who grappled with the existential mystery and, like
Job, (Chaps. 3 – 31) wrestled and
argued with their God and told their story to their descendants. The
Judeo-Christian religious meme has offspring who continue the journey.
The contents of the
Pentateuch yield the basis for the Weltanschauung of the Chosen People of YHWH. The subjects include Law, History, and
Liturgical instructions for worship. This paper examines the theology of the Book
of Deuteronomy, the fifth Book of the Pentateuch, and especially, Deuteronomy 5:1-22, the Decalogue, or
Ten Commandments, which are also set down in the Book of the Exodus, Chapter 20.
Deuteronomy is concerned with that
Covenantal relationship between YHWH and humanity.[1] Hence the authorship of
the work, the period and process of its origin, and its historical accuracy are
of foremost importance. Many Fundamentalist and evangelical theologians maintain
the absolute Mosaic authorship of the whole Pentateuch, but modern critical
exegesis sees the text as being the product of an evolutionary development over
many generations. The question of the Mosaic authorship of the Pentateuch
touches the historical and theological foundation of both Jews and Christians.
The authorship of Deuteronomy is problematic. Until the 19th century,
Jews and Christians both believed explicitly in Moses as the author[2]. Those scholars, who in
the last two hundred years deny Moses’ authorship[3], which excludes many
conservative evangelicals, have applied a number of theories to the development
date and authorship of Deuteronomy. The Analytic Theory posits that the book of
Deuteronomy or at least part of it was the first book of the Pentateuch to be
written. In the 22nd chapter of II Kings we read that the book was ‘found’ by
the high priest during the reign of King Josiah of Judah. Most modern scholars now
generally accept the probable validity of the "Documentary
Hypothesis" which maintains that the Pentateuch was written by four groups
of, or single, authors, from various locations in Judah and Israel, over a
period of centuries. Each wrote from within his/her own religious paradigm. The authors are designated thus: J: a writer
who used JHWH as the "unpronounceable name of God." [4]; E: a writer who used
Elohim as the divine name; D: the author of the book of Deuteronomy; P: a
writer who added material of major interest to the priesthood; Finally, a fifth
individual(s) was involved. R: a redactor who shaped the contributions of J, E,
P and D together into the present Pentateuch.
Deuteronomy 5:1-22 includes the
Decalogue [5]as part of a sermon. The
central theme of Deuteronomy is the renewal of the Covenant.[6] The Decalogue laws are
called aseret hadevarimitalics, the
ten “words". Judaism teaches that the first five "words" or
commandments, identifies a Jews’ duties regarding his/her relationship with
YHWH, while the last five commandments identify duties regarding relationships
with other Jews. [7]
In a tribal society such as the Jews of
Moses’ time, the exigencies of being a small nomadic people surrounded by
potential and actual enemies necessitated a set of rules providing for the
stable, peaceful functioning of a clan group within a tribe and of tribes
within a People. Not coveting the possessions of, murdering, stealing from,
telling lies about, stealing the sexual rights of a husband with his wife (thus
disrupting the legitimacy of lineage),
all are eminently useful for the survival of a culture. The first five
“words” serve to create and reinforce a singular self-identification with other
members of the tribe of believers and to create a framework for the development
of their unique socio-cultural distinctiveness. [8]
More recently, comparisons have been
made between the form and content of Deuteronomy and those of ancient Near
Eastern treaty texts, especially from the Hittite Empire.
The form of a piece of communication whether it be ancient text or
modern priestly homily, as well as its content, is critical to its meaning.
Firstly, the preamble, introduces the setting in which the Great King
presents the covenant text to the vassal (Dt.1:1-5). This is followed by a
history of the heretofore relationship between King and Vassals. (Dt.1:6-4:49).
Then follows the general specifications,
which present the basic principles of expected behaviour required of the
parties (Dt.5:1-11:32). This is the centre-piece of my theological analysis. The
specific provisions follow. These provide elucidation or amplification of the
general specifications, with reference to concrete cases or meticulous requirements
(Dt.12:1-26:15). The blessings and curses now delineate the consequences of
adherence or disobedience to the letter and spirit of the covenant (Dt.27:1-
28:68). All documents of this form require witnesses to the legality and the
nature of the said contract. ( Dt.30:19
; Dt. 31:19 ; Dt. 32:1-43 ). Upon reading Deuteronomy in this way we can
conclude that the concept of covenant lies at the heart of the theology of
Deuteronomy. A Covenant is a triad. There are two signatory parties, in this
case YHWH (Great King) and the Chosen People, who are the vassal people and
covenant recipients. Then there is the third pillar of the triad, namely the
book itself whose elements are described above. So Deuteronomy must be read as
a text in context and not in isolation from the cultural milieu in which it was
composed.
“No Old Testament book
has exerted a greater influence on the formation and development of both Jewish
and Christian thought and practice than Deuteronomy. Its doctrine is
foundational within the Old Testament itself.”
In Deuteronomy YHWH reveals God-self in Word, Action and Presence. From
the God of Creation who utters the Word, to the God who acts to chide God’s
human children, to reprove and to reinstate, to destroy the enemies of the
Chosen, to send them prophets and unlikely leaders, we come to the God who unveils
the glory of God-self in theophanic power and display. We see a God of such
intimate and profound relationships as to eclipse any human relationship be it
even that of human parent and child.
As the God who created Time itself, YHWH
reveals God-self as both wholly Other and wholly immanent. YHWH reveals God-self He is the Great King who
desires to communicate with and to receive the homage of his people but who
reminds them constantly that he is above and beyond them in unapproachable
glory. It is precisely at the point of his making covenant with them that the
theophanic disclosure is most emphatic.
The most intelligible and therefore
least ambiguous mode of revelation is the prophetic word. That word of God in
Deuteronomy is, of course, the book itself expressed in its uniquely covenant
form. But Deuteronomy is a covenant text in a broader than normal sense
inasmuch as it contains not only the sine qua non of standard documents of that
genre but also itineraries, narratives, hymns, and homilies, all designed to
provide both a covenant document as well as a historical, existential, and
eschatological context in which to interpret it. Thus there are the solemn and
formal pronouncements of covenant initiation ( 1:6b-8 ; 2:4b-7 ; 4:12-13 ;
Deuteronomy 5:4 Deuteronomy 5:6-22 ) as well as constant enjoinders to be
faithful to its stipulations.
The subject of divine
self-disclosure, that is, the content of Yahweh's revelation about himself,
must also be seen in terms of the covenant purposes of the Book of Deuteronomy.
It is therefore not surprising that the covenant name "Yahweh" is by
far the most commonly attested to, occurring about 221 times. By this name he
encountered Moses at Sinai and it is in this name that he constantly commands
his people to keep the covenant made there. The rare occurrences of Elohim (23
times) and other names and epithets (about 18 times) reinforce the covenant
character of the book and its almost exclusive attention to Israel, for these
names, especially Elohim and its by-forms, occur most regularly in contexts
describing God's more cosmic or universal interests in creation and history.
The revelation of God's person in
Deuteronomy follows rather typical biblical patterns. In highly anthropomorphic
terms he is said to possess hands ( 2:15 ; 3:24 ; 4:34 ), an arm ( 4:34 ; 5:15
), a mouth ( 8:3 ), a face ( 5:4 ; 31:18 ; 34:10 ), a finger ( 9:10 ), and eyes
( 11:12 ; 12:28 ); he walks ( 23:14 ), writes ( 10:4 ), and rides ( 33:26 ). He
is both immanent ( Deuteronomy 4:7 Deuteronomy 4:39 ; 31:8 ) and transcendent (
Deuteronomy 4:12 Deuteronomy 4:35-36 ; Deuteronomy 5:4 Deuteronomy 5:22-26 ),
unique ( 3:24 ; 5:7 ; Deuteronomy 6:4 Deuteronomy 6:15 ) and without material
form ( Deuteronomy 4:12 Deuteronomy 4:15 ).
In terms of his character and
attributes Yahweh is gracious ( 5:10 ; Deuteronomy 7:9 Deuteronomy 7:12 ),
loving ( 1:31 ; Deuteronomy 7:7-8 Deuteronomy 7:13 ), righteous or just ( 4:8 ;
10:17-18 ), merciful ( 4:31 ; 13:17 ), powerful ( Deuteronomy 4:34 Deuteronomy
4:37 ; 6:21-22 ), holy ( 5:11 ), glorious ( 5:24-26 ), faithful or loyal (
Deuteronomy 7:9 Deuteronomy 7:12 ), and upright ( 32:4 ). But he is also an
angry God ( 1:37 ; 3:26 ; 9:18-20 ), and zealous for his own honor ( 4:24 ;
13:2-10 ; 29:20 ).
The second major theme of the
theology of Deuteronomy that pertaining to the recipient of the covenant
initiated by Yahweh consists primarily of references to the single nation or
people Israel. Israel serves a functional role in Deuteronomy, one in line with
the formal nature of the book, which portrays her as a servant of Yahweh whose
mission is one of modeling the kingdom of God on earth and pressing its claims
on the alienated nations so in need of God's salvation.
There is little concern with humankind
apart from their constitution as nations, particularly the nation Israel. The
typical terms goy [y/G] and am [h;Mua] are used, the latter with more of an
ethnic rather than nationalistic sense. Both Israel and the pagan nations are
called goy [y/G], usually with the emphasis on Israel as a national unit called
from among the others and charged with a specific mission as a nation (
Deuteronomy 4:6-8 Deuteronomy 4:34 ). That Israel is an ethnic entity as well,
however, is clear from 27:9, where she is told that "you have now become
the people [am [h;Mua]] of the Lord your God." There is more to Israel,
then, than a national organization of tribes. Israel is an ethnic people, a
kinfolk who can trace their origins back to a common ancestor whom God promised
to make a great nation.
The third rubric of the theology of
Deuteronomy is that of the covenant itself, both its form and its content. As
has been noted, modern scholarship has drawn attention to the remarkable
correspondence between Old Testament covenant form and pattern and that of Late
Bronze Age Hittite vassal treaties. But of greater theological importance than
the structure of the book is its content, one so inextricably linked to its
covenant context that the theology of Deuteronomy should be viewed continually
as a statement of relationship that of Yahweh the Great King with his elect and
commissioned people Israel.
More particularly, Deuteronomy is a
covenant renewal document and not an initial statement of covenant
establishment. This is clear from the frequent references to the original Sinai
(or Horeb) covenant setting ( 1:6 ; Deuteronomy 4:1-2 Deuteronomy 4:5
Deuteronomy 4:10 Deuteronomy 4:15 Deuteronomy 4:23 Deuteronomy 4:33-40 ) and
the change in language in Deuteronomy vis-a-vis Exodus due to the changed
circumstances ( 5:12-15 ; cf. Exod 20:8-11 ; 7:1-5 ; cf. Exod 23:32-33 ; 12:5 ;
cf. Exod 20:24 ; 15:12-18 ; cf. Exod 21:2-6 ). Moreover, Deuteronomy is a
greatly expanded and more detailed rendition of the covenant text, for the
complexities of life and expectation in the land of promise raise issues that
were of little or no consequence in the wilderness of Sinai.
After tracing the course of events
from Sinai (1:6-3:29) to the present site of covenant renewal in Moab, Moses
urged the people to obedience as a precondition to blessing ( Deuteronomy 4:1
Deuteronomy 4:6 Deuteronomy 4:40 ). He pointed out that the document of
covenant was inviolable ( 4:2 ), that it must be taught to future generations (
Deuteronomy 4:9-10 Deuteronomy 4:40 ), and that its infraction would result in
divine chastisement ( 4:26-28 ).
Moses next introduced the general
stipulations of the covenant in a passage that clearly establishes the
technical nature of the relationship ( 4:44-49 ). The "law" (or,
better, "instruction"), he said, would consist of "stipulations,
" "decrees, " "laws, " terms associated with such
treaties.
The form of the Decalogue here (
5:6-21 ) is virtually identical to the one in Exodus although there are slight
differences because of the new historical and environmental circumstances
awaiting this new generation of Israel. Also like its model in Exodus, the
Deuteronomic Decalogue provides a platform of principles upon which the
remainder of the general stipulations must rest and, indeed, of which they are
a detailed interpretation and elabhese stipulations are described as commands,
decrees, and laws ( 6:1 ; cf. 5:31 ). They are adumbrated in the Shema of
6:4-5, the confessional fulcrum of Old Testament faith that defines Yahweh as
the unique Sovereign and reduces Israel's obligation to him to one of exclusive
love, that is, obedience. The whole purpose of the collection of stipulations
is, in fact, to set forth application of the principles of the Ten Words and
the Shema ( 6:6 ; cf. 5:22 ) as an expression of the fundamental duty of the
servant people.
The basic stipulations (7:1-11:32)
require the dispossession of non-vassals who must be utterly destroyed because
they will cause Israel to become disloyal. Moreover, the land belongs to Yahweh
and since Israel is the vassal of Yahweh, only she has legitimate claim to tenancy. They
also insist that Israel recognize Yahweh as the only source of blessing and
life in the land. He who supplied manna in the desert could and would provide
all his people's needs in Canaan. The principles of the covenant stipulations
go on, however, to emphasize that all blessings, past and future, are
attributable to Yahweh's grace. Possession of the land is not just an accident
of history but an outworking of Yahweh's irrefragable promises to the fathers
and of his sovereign pleasure.
The specific stipulations
(12:1-26:15), based squarely on the principles of the foregoing section, serve
at least two major theological purposes. First, they further elucidate the
fundamental covenant theme of Deuteronomy 4:40-11:32. That is, they function in
a real sense as a case-by-case commentary on that section. Second, they define
precisely the terms of the covenant relative to cultic, ethical, and
societal/interpersonal/interethnic relationships. That is, they make practical
application of what was more or less theoretical propositions. All the themes
in this section find their center in Yahweh, his people, and the covenant that
binds them together.
The exclusiveness of Yahweh is
underscored by the insistence that worship be centralized in one place, the
place where Yahweh would choose to "put his Name" (Deuteronomy 12:5
Deuteronomy 12:11 ). There and only there could tribute offered to the
Sovereign especially that of the blood of sacrificed animals be presented to
him. This is in opposition to the notion of the multiplicity of pagan gods and
their respective shrines, all of which must be eradicated, including the
prophets who promote these competing (if non-existent) deities (Deuteronomy
13:5 Deuteronomy 13:9-10 ). Another mark of the distinction between the purity
of Yahwistic faith and the corruption of paganism is the line of demarcation
drawn between the clean and unclean animals ( 14:1-3 ). The arbitrary
definition of a clean animal suggests the sovereign election by Yahweh of a
people whom he alone declares to be holy. Finally, Yahweh's exclusiveness is
celebrated by the tribute paid him by his vassal people Israel. This takes the
form of the tithe ( 14:22-29 ); the release of bond-slaves who symbolize Israel
as a liberated slave people; the dedication of the firstborn to Yahweh in
recognition of his having spared the firstborn in the tenth plague; and annual
pilgrimages to the central sanctuary, journeys whose purpose is to proclaim the
lordship of Yahweh to whom his loyal subjects come in submissive presentation
of tribute.
The chasm between the ineffable Lord
and his theocratic citizens is bridged in part by officials appointed by him to
represent him to them and them to him. Thus there are judges and
"officials" ( 16:18 ), kings, Levitical priests, and prophets, all of
whom bear the awesome privilege and heavy responsibilities incumbent on those
who would serve the King. For them to fail is to invite divine displeasure and
judgment.
Israel's role as a theocratic
community did not remove her from the ordinary definition of a nation. Therefore,
she had to know how to deal with all the exigencies of national life although,
as the vassal people of Yahweh, in such a way as to draw attention to that
unique role. This would influence the way the nation dealt with homicide,
boundary disputes, due process, war, the just treatment of wives, children, and
criminals, and moveable goods (5:22-11:32).
Purity laws, which deal directly or
indirectly with forms of separation, testified to the need for Israel to
maintain covenant purity and separation. They concerned such matters as
clothing ( 22:5 ), mother birds ( 22:6-7 ), freedom from liability ( 22:8 ),
mixed seed, animals, and cloth ( 22:9-11 ), and a variety of other cases whose
significance with respect to the principle of purity is not always easy to
determine. What binds them together theologically is the recognition of the
fact that Yahweh himself is among his people and that his holiness demands
their best efforts at holiness ( 23:14 ).
The theological importance of proper behaviour
of covenant members toward each other is reemphasized by another set of
stipulations (23:20- 25:19), similar in some respects to those already
addressed (especially 21:10-22:4), but with greater business and economic
interests in view. Because all members of the theocratic community are equal
before God, they must be absolutely even-handed and scrupulously honest and
fair in their dealings with one another. If the heart of covenant confession is
the requirement of loving the Lord his God with all heart, soul, and strength (
6:5 ), the corollary, loving neighbours as ourselves ( Lev 19:18 ), is equally
obligatory.
The sixth area of concern in the
specific stipulation section is that of regular and consistent recognition by
vassals of their indebtedness to a beneficent God for all his redemptive and
restorative Acts of grace. This must find expression particularly at the time
of harvest festival when worshipers, with offering in hand, recite the sacred
history of their people, dedicate themselves anew to the task of
covenant-keeping, and give evidence of that commitment by the presentation of a
special tithe to God's dependent ministers ( 26:1-15 ). It is fitting that this
pledge of covenant fidelity be made at precisely the place mentioned at the
beginning of the special stipulation section, that is, at "the place the
Lord your God will choose as a dwelling for his Name" ( 26:2 ; cf. 12:5 ).
The permanency of the covenant
relationship is implied by the command that Israel, once in the land of
promise, should undertake covenant renewal at Mount Ebal, a ceremony centred on
the very words of the covenant text being composed by Moses ( 27:1-7 ). The
solemnity of what they would do there would be apparent in the curses that
would result from their disobedience to the aforementioned stipulations (
27:11-26 ; 28:15-68 ) and the blessings that would ensue the pursuit of
obedience ( 28:1-14 ). Such curses and blessings had already attended Israel's
pilgrimage to that point, and were a guarantee that Yahweh's dealings with his
people in the present and future would be no different. Therefore, Moses said,
the present generation, as well as those to come, must commit and recommit
themselves to covenant faithfulness ( 30:11-20 ).
Since the covenant was articulated in
the Mosaic writings themselves, specifically in Deuteronomy ( 31:9 ), future
commitment to its principles presupposed its preservation in a place that was
both safe and accessible. The document was thus entrusted to the Levitical
priests and the elders of Israel who, upon stated occasions, would release it
for public reading. As a reminder of the pledge the people had undertaken to
keep covenant they would also regularly sing a song whose very content was a
recitation of God's redemptive work on behalf of Israel ( 32:1-43 ). Finally,
in affirmation of the steadfastness of Yahweh's commitment to the nation, Moses
offered a promissory blessing in which the tribes are prophetically described
as recipients of divine favour.
Deuteronomy is not a book of laws; it
is a book of the heart, instruction (Heb: torah) in how to live intentionally
as God's people in response to His love and mercy (for example, 4:29, 6:4,
32-40, 11:1). One of the most important features of the book is its homiletical
style. The commandments are not presented in legal format, but are cast in the
style of a sermon, interwoven with pleas and exhortations to obedience, all
grounded in the prevenient (initiating) grace of God.
Also, the concept of covenant around
which the book revolves is not primarily a legal concept, but a cultural way of
expressing relationship between Yahweh and His people. The call to obedience
throughout the book is an appeal to order all of life in relation to the One
who had revealed Himself in their history as the true and living God. It is not
just the imposition of law; it is a call to choose God (30:15-20, cf. Josh
24:14-15), which worked out in practical instructions.
The emphasis on intentional and
joyful obedience of the heart as the proper response to God's grace moves
toward more responsibility for the individual (for example, 30:11-14), and a
subsequent emphasis on motive and intention also advocated by the prophets (for
example, Jer 7:21-23). Other characteristics of the book are closely related to
this emphasis. Total loyalty to God was crucial, which meant rejecting the
worship of any other gods (6:13-15, 8:19, 9:7-12, 30:15-20). There is concern
with justice, especially toward the weaker members of the community (10:18-19,
14:28-29, 15:1-18, 24:14-15). God's love for His people and a desire for a
mutual loving relationship are also prominent (6:5, 7:13-14, 23:5, 30:6,
19-20).
The book develops the idea that
obedience brings blessing and life, and disobedience brings curses and death
(11:26-28, 30:15-20), a way of affirming the positive results of life properly
ordered under God. While that view would later be distorted, Deuteronomy itself
stresses obedience on the level of proper love (10:12-15, cf. Mic 6:8). There
is concern expressed throughout the book that the people will fail, perhaps
reflecting a later time when Israel had already failed. This leads to two
emphases held in tension: the people should be diligent to follow God and not
forfeit the benefits of the land (28:47-68), yet God would be merciful in the
midst of their failures and bring them (again) into the land (30:1-10).
[1]
.(Rendtorff, 1989)
[2]
Jesus (Matt. 19:8) and Paul in 1 Corinthians 9:9 both seem to accept the
authorship of Moses but may have been speaking and writing of the mosaic
authorship of the whole Pentateuch scroll. In fact Jesus quotes from
Deuteronomy more often than any other Old Testament book. (Barrick, 2001)
[4]
The tetragram known as YHWH does not appear in the bible till Genesis 2. These four letters are usually transliterated
from Hebrew as IHVH , JHWH , JHVH, YHWH in different languages. In English
translations this has been variously rendered as "Yahweh" or even
occasionally as "Jehovah", based on the Latin form of the term
[5]
Catholic Scripture Study Bible: RSV-CE 2008
[6]
The structure of Deuteronomy begins with the history of YHWH’s deliverance of
the Chosen People to the bank of the Jordan River. The second sermon expounds
the significance of the Covenant, and in Chapters 12 to 26 we are introduced to
the Deuteronomic Law Code. What follows in Chapter 27 is a list of instructions
for the renewal of the Covenant, blessings and curses in Chapter 28, and Moses’
admonition to the people to observe the covenant (Chapters 29 and 30). In
Chapters 31 and 32 we have a beautiful and lyrical Song of Moses. Deuteronomy
concludes with Moses’ blessing, and his death on Mt Nebo in Chapters 33 and 34.
As Brug (2011) says in reference to the start of the Decalogue sermon, “ …
opening words show that these laws are not intended to serve as a way to
redemption. They are not a way of earning credit with God. They are not
directions for how to become God’s people. These laws are a guide for a people
that already had been redeemed by grace. By keeping these laws Israel could
show love and gratitude for the grace and mercy which they had received in the
Exodus and all the other blessings which would follow after it. The position of
the Decalogue in Exodus teaches Israel not only what they have been redeemed
from, but also what they are redeemed for. The prologue to the commandments in
Deuteronomy 5:1-4 reminds the next generation of Israelites of the covenant
that God had made with them at Sinai: ‘Hear, O Israel, the decrees and laws I
declare in your hearing today. Learn them and be sure to follow them. The LORD
our God made a covenant with us at Horeb. It was not with our fathers that the
LORD made this covenant, but with us, with all of us who are alive here today.
The LORD spoke to you face to face out of the fire on the mountain.’ The
commandments cannot be understood apart from their context in the covenant.”
[7]
“The Decalogue as a Summary. From Philo down to late medieval and even modern
writers, the Decalogue has been held to be in some way a summary of both the
articles of the true faith and the duties derived from that faith. According to
the Alexandrian philosopher (see "De Vita Mosis") the order of the
Ten Words is not accidental. They divide readily into two groups: the first
five summarizing man's relations to the Deity; the other five specifying man's
duties to his fellows. Ibn Ezra virtually adopts this view. He interprets the
contents of the Decalogue, not merely in their legal-ritual bearing but as
expressive of ethico-religious principles. But this view can be traced to other
traditions. In Yer. Ber. 6b the Shema' is declared to be only an epitome
of the Decalogue. That in the poetry of the synagogal ritual this thought often
dominates is well known.”
[8]
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