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. (Catholic Scripture Study Bible: RSV-CE 2008)

       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. (Baumgarten 2004)

       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. (Hout 2002) The majority of scholars are persuaded of the Old Testament-Hittite analogies and therefore of the antiquity of the structure of Deuteronomy. Its composition shows all the characteristics of a sovereign-vassal covenant document. Does this understanding of the book’s literary genre have a bearing on its theology?

       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. (Liang 2011) The theology of a text is dependent on correct exegetical interpretation of the text within its context. With this in mind, we need to examine briefly Deuteronomy as a literary composition. The following represents an accepted outline of the shape of the text as a sovereign-vassal covenant document.

       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.” (Brown 1993) 

       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.” (Cyrus Adler 1906-1910)

 

[8] (Houmanfar, Hayes and Fredericks 2001)

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