2/20/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Seven: Deuteronomy." In Prepare the Way of the Lord: An Introduction to the Old Testament. pp. 131-144. St. Louis: Concordia Publishing House.
Deuteronomy takes up the narrative of the Pentateuch where Exodus left off on the Plains of Moab, in 1406 B.C. (Lessing & Steinmann 2014, p. 131). While the word "deuteronomy" would suggest "a second law," Lessing and Steinmann note the name comes from a bad translation in the Septuagint of Deuteronomy 17:18, where the Hebrew rather indicates "a copy of this Torah" (Lessing & Steinmann 2014, p. 131). The book centers on God's words to Israel as they prepare to enter Canaan.
Lessing and Steinmann observe that the book claims Mosaic authorship at multiple locations (Lessing & Steinmann 2014, p. 131). However, there are suggestions of other composers at points which provide apparently updated information (Lessing & Steinmann 2014, p. 132). Lessing and Steinmann address the higher critical views that the work was created significantly later, possibly during the reign of King Josih. They find the book to fit better in the time of Moses based on geographical and cultural ideas, and particularly on the construction akin to Hittite treaties (Lessing & Steinmann 2014, p. 132).
Deuteronomy is organized around three extended speeches of Moses (Lessing & Steinmann 2014, p. 133). Repeated references to "today" show application of Torah to current practice. Lessing and Steinmann note, "Kline and Kitchen both outline Deuteronomy along the lines of an ancient Near Eastern treaty between a sovereign and his vassal. They point out that these second-millennium treaties typically display the following features: "(1) a preamble introducing the treaty as well as its participants, (2) a historical prologue reviewing prior highlights of the relationship, (3) stipulations setting out covenant expectations (frequently with general and specific commands), (4) preservation and rereading, (5) a listing of witnesses to the covenant, and (6) blessings and curses" (Lessing & Steinmann 2014, p. 134). They provide an outline which contains these elements.
Critical scholarship, according to Lessing and Steinmann, sees Deuteronomy as a radical departure from the theology of Genesis through Numbers (Lessing & Steinmann 2014, p. 135). However, Lessing and Steinmann consider this interpretation to be based on a fundamental misunderstanding of Genesis through Numbers (Lessing & Steinmann 2014, p. 136).
The role of Torah is significant in Deuteronomy. Lessing and Steinmann emphasize that "law" is an inadequate translation of Torah (Lessing & Steinmann 2014, p. 136). It rather indicates teaching and instruction, both in terms of requirements and of grace. The fact that Moses spends considerable time explaining the implications of God's word to Israel demonstrates the significance of Torah. Israel's role is to hear the message of Torah and to respond, motivated by God's love, with acts of love and service for others (Lessing & Steinmann 2014, p. 138). Inherent in this is the distinctive person and work of the God of Israel. The relationship of Israel is to be with Yahweh and with none other (Lessing & Steinmann 2014, p. 139).
A second important theological theme in Deuteronomy is the status of Israel as God's elect people (Lessing & Steinmann 2014, p. 139). God chooses Israel as his own, also choosing their leaders and the whole social structure. Lessing and Steinmann observe, "the book of Deuteronomy does not teach a doctrine of rejection parallel to its doctrine of election" (Lessing & Steinmann 2014, p. 140). His plan is to use Israel to deliver grace to all.
The promised land is also an important theme. The reader is to consider the goal of the people to enter into the promise God has made, including the land (Lessing & Steinmann 2014, p. 140). The land is promised to them in Deuteronomy some eighteen times. Inherent in God's promise of the land is a responsibility on the part of Israel to defeat the nations who are already there and take the land (Lessing & Steinmann 2014, p. 141). God will go with them, but Israel must enter into the battle.
Lessing and Steinmann observe that Jesus cites Deuteronomy often. In accord with the concept of election, we see that Jesus is the true Elect One (Luke 9:35) (Lessing & Steinmann 2014, p. 141). As Israel tried to keep Torah and failed, Jesus successfully kept it. In many ways Moses serves as a type of Jesus.
Sin and grace can be seen clearly in Deuteronomy (Lessing & Steinmann 2014, p. 142). The sin of Israel which deserved rejection by God was met with God's mercy. Lessing and Steinmann conclude, "God chose Israel because of his grace-filled oath to the patriarchs" (Lessing & Steinmann 2014, p. 143). This is a sign of God's mercy.