Introduction to Deuteronomy

Misunderstood Name

The name Deuteronomy comes from the Septuagint’s Greek title of the book, ‘Deuteronomion’, which was translated into Latin as ‘Deuteronomium’ as found in the Latin Vulgate and then later transliterated into English as Deuteronomy. The word is believed to have been derived from the Septuagint’s translation of the Hebrew phrase found in Deuteronomy 17:18, “miš·nē(h) hā hā zō(’)ṯ’ tô·rā(h)’.”^[1] The Greek word essentially means “second law,” however the Hebrew phrase is probably more accurately translated as a copy (or repetition) of the law. But it should not be regarded as a simple duplication of the laws and regulations already given. While Deuteronomy is certainly not a second or different law, it does offer substantial amplification and clarification on many aspects of the rules and procedures previously outlined in the Torah. Many suggest that the book was primarily presented and written for the people of Israel, the general populous, while the remainder of the Torah was primarily intended for use by the leadership and priests. However, we need to remember that since repetition is often employed in the Bible to emphasize important points or facts, we need to be diligent students, even when the text seems redundant. In other words, it should be thoroughly studied by every Christian, especially when we see that Jesus quoted from Deuteronomy more than any of the other books of Moses (see Appendix 4 – New Testament Quotations from the Torah). 

The Jewish title is very different as it is derived from the first words of the book’s text, “ēl·lě(h)^[2] hǎ deḇā·rîm”^[3] (or “ēlleh haddēbārîm“), meaning “these are the words,” often referred by the name “Sefer Devarim” (Hebrew ‘sēper’^[4] means ‘book’, rendering the title basically in English as the “Book of Words”). 

Can You Hear Moses Crying?

Earlier a comparison was made between Moses and the apostle Paul as they both stated they were willing to forfeit their eternal salvation if that could save their people, the Jews.^[5] The similarities between these two godly leaders are many, including contributing a significant amount of the writing found in the Bible. However, there is one common trait that is often missed by readers, they were both keenly aware of how their people are going to respond to God in the future. We see that Paul knew that many of the Jews would reject Jesus as their Savior (see Romans 9:1-10:4), plus he knew how the world in general would eventually turn their collective backs on God. In his last epistle (letter) to his protégé Timothy, Paul somberly discusses the condition of humanity during the end of time (for example see 2 Timothy 3:1-9). When reading his prophetic insight in that letter, one can easily perceive his overwhelming emotion. 

Essentially waiting at the door to the Promised Land, Moses makes one last passionate attempt through a series of addresses (some use the terms discourses or oracles) to encourage this ‘new’ generation to obey God and to warn them of what could happen if they did not. Like the apostle Paul, God gave him insight to the future, he knows that they are going to ultimately be punished for their disobedience. And like Paul, his emotion can be felt in reading this book. It would not be hard to imagine Moses crying while presenting some of these words. 

The Greatest Commandment

When Jesus was asked which of the commandments was the most important (see Matthew 22:34-40; Mark 12:28-31), He quoted the text of Deuteronomy 6:4-5 as the most important and Leviticus 19:18 as the second most important commandment.^[6] Through this recognition, the text from Deuteronomy 6:4-5 bridges the Old Testament and New Testament together, focusing on the importance of mankind to continually seek and be mindful of God. 

God created man with the ability to choose who and what they love. This should not be surprising as He is the ultimate example of love, demonstrated in the words that are often referred to as the most popular verse in the Bible, “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” (John 3:16) The command stated in Deuteronomy tells us that we should return that love, “Hear, O Israel: The LORD our God, the LORD is one. You shall love the LORD your God with all your heart and with all your soul and with all your might.” (Deuteronomy 6:4-5) Even though stated as a command, this requirement is still optional. For the Jew before Christ came, they could either obey God and follow the law’s rules and regulations, or not obey, but if they did not desire to serve God in their heart, they were essentially wasting their time, as “For I desire steadfast love and not sacrifice, the knowledge of God rather than burnt offerings.” (Hosea 6:6, also quoted by Jesus, see Matthew 9:13; 12:7, see also 1 Samuel 15:22) For those who live after God offered salvation through His Son Jesus, the choice of rejecting God and His plan is still optional. Even though those that choose to reject the promise of the coming Messiah in the Old Testament, and those that reject Jesus as their Savior as recorded in the New Testament, will face eternal damnation, they can still choose. Perhaps the most important aspect to remember in our relationship with God is that love cannot be faked, He always knows the truth. Going through the motions (such as attending a church or acting godly) is no replacement for loving God. If God is our primary priority, above everything and everyone else in life, He promises to, and will, handle the rest. 

Moses understood that kind of love, perhaps the greatest motivation of writing this book comes out of his own love for his people (see Can You Hear Moses Crying? above). These two verses out of the sixth chapter provide the necessary foundation to begin a relationship with God. He is not a despot that demands strict protocol and procedure, He desires our love. True, strict processes and absolute obedience were necessary prior to the completion of Jesus’ “once and for all” plan for all to be saved (see Hebrews 7:27; 9:12; 10:10).  But now, since Jesus completed all the work, salvation is available to all, free of charge (no longer requiring the following of rituals). 

The Jews revere this section in Deuteronomy, calling it simply, “Shema,” or “The Shema,” from the first Hebrew word in the verse, ‘šemǎ’,^[7] meaning ‘hear’, to listen and obey. The words that follow have become the basic declaration of their faith and is often offered in their prayers and is spoken during several events. 

The first word of the Shema emphasizes the need to listen, stressing that prayer encompasses not merely talking to God but also includes hearing what God has to say to us. According to Abraham Joshua Heschel, “Jewish prayer is an act of listening. We do not bring forth our own words. The self is silent; the spirit of the people Israel speaks. In prayer we listen to what the words convey.”

In the Torah scroll, the ayin (ע) of the word “Shema” and the dalet (ד) of the word “echad” are written larger than the other letters. Together they form the word “eid” (עֵד; “witness”), indicating that the Jew who pronounces the Shema bears witness to the unity of God and declares it to all the world.

After the first verse of the Shema is recited in the synagogue, it has been customary from rabbinic times to recite the Temple response (“Praised is the name”) silently. The Rabbis offered two reasons for this practice. When Jacob (Israel) lay on his deathbed, his 12 sons declared their loyalty to God by reciting the Shema. Jacob responded “Praised is the name,” but he was so weak that his words could barely be heard (Pes. 56a). The other explanation (Deut. R. 2:36) is that Moses heard this phrase recited by the ministering angels and brought it down to earth to teach to the Children of Israel. The sages compared this to a man who stole a valuable ornament from the palace of the king and gave it to his wife, on the condition that she wear it only at home and never in public. As sinful humans, we dare not say aloud an angelic formula. The sole exception is on Yom Kippur, when Israel elevates itself to the pure and sin-free level of angels. Consequently, today the Temple response is said aloud several times on the Day of Atonement, after the first verse of the Shema and during the Avodah service in response to the three confessions of the Kohen Gadol and his utterance of the holy name of God (Tetragrammaton).^[8]

Note: Pes. is an abbreviation for Pesahim, a tractate of the Talmud.

Authorship

The authorship of this book is often debated, however, the fact that it is so often quoted and referenced as being written by Moses in the New Testament (for example see Mark 12:19; Luke 20:28), including by Jesus (see Matthew 19:7-8; Mark 10:3-4; John 5:46-47; 7:19), offers sufficient evidence that Moses was indeed the author. However, the majority of those that question the authorship come from the non-believing community and give no credence to Jesus or to the New Testament authors. They believe that this book was written much later after Moses’ death.^[9] 

Outline

I. Introduction and brief history (1:1-4) 

II. Moses’ First Address (1:5-4:43) 

A. Historical review (1:5-3:29) 

1. God’s command to leave Horeb (1:5-8) 

2. The appointment of elders (1:9-18) 

3. The spies’ report and the people’s rebellion (1:19-46) 

4. The wilderness wanderings (2:1-23) 

5. The Transjordan campaign (2:24-3:20) 

6. Moses’ forbidden to cross the Jordan River (3:21-29) 

B. Required to observe the Law (4:1-14) 

C. Warning against idolatry (4:15-40) 

III. Cities of Refuge on the east side of the Jordan (4:41-43) 

IV. Moses’ Second Address (4:44-28:68) 

A. Introduction (4:44-5:5) 

B. The Ten Commandments (5:6-21) 

C. Response of the people (5:22-33) 

D. Presentation of God’s rules and regulations (6:1-26:15) 

1. Only One God (6:1-11:32) 

a. Love God (6:1-25) 

b. Follow God (7:1-26) 

c. Do not forget God (8:1-20) 

d. Do not boast in your own righteousness 

    (9:1-10:11) 

e. Fear God and keep His commands (10:12-11:32) 

2. Purge the land and worship only God (12:1-28)

3. Do not serve false gods (12:29-13:18)

4. Be holy, eat holy (14:1-21) 

5. Periodic Duties (14:22-16:17) 

a. Tithing (14:22-29) 

b. Debt cancellation (15:1-23) 

c. Passover (16:1-8) 

d. Feast of Weeks (16:9-12) 

e. Feast of Booths (16:13-17) 

6. Justice is imperative (16:18-20)

7. Forbidden Worship (16:21-17:7)

8. Human Authority and Leadership (17:8-18:22) 

a. Legal decisions (17:8-13) 

b. Future kings (17:14-20) 

c. Provisions for priests and Levites (18:1-8) 

d. A coming prophet and how to identify false 

    prophets (18:9-22) 

9. Solving or Preventing Conflict (19:1-21:23) 

a. Cities of Refuge (19:1-13)

b. Property borders (19:14)

c. Number of witnesses and false witnessing  

    (19:15-21) 

d. Rules of warfare (20:1-20) 

e. Atonement for unsolved murders (21:1-9) 

d. Marrying a captive woman (21:10-14) 

e. Firstborn rights (21:15-17)

f. Rebellious sons (21:18-21) 

10. Miscellaneous regulations (21:22-22:12) 

11. Sexual Immorality (22:13-30) 

12. Purity required (23:1-14)  

13. Additional miscellaneous regulations (23:15-25) 

14. Divorce and forbidden remarriage (24:1-4)

15. Additional miscellaneous regulations (24:5-25:4)

16. Levirite marriage (25:5-10) 

17. Miscellaneous regulations (25:11-19)

18. Initial Firstfruits offering (26:1-11) 

19. Recital after giving tithes (26:12-15) 

E. Covenant commitments (26:16-19) 

F. Altar on Mount Ebal (27:1-8)

G. A call to listen and pay attention (27:9-13)

H. Curses and Blessings (27:14-28:68)

V. Moses’ Third Address (29:1-30:20) 

A. Covenant reviewed (29:1-21) 

B. Life after devastation (29:22-29)

C. Restoration (30:1-10) 

D. The choice is yours, life or death (30:11-20)

VI. Conclusion of Moses’ Ministry (31:1-34:12) 

A. Joshua succeeds Moses, and the law is written down (31:1-27) 

B. The Song of Moses (31:28-32:52) 

C. Moses blesses the tribes (33:1-29) 

D. Death of Moses (34:1-12) 

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[1] Strong’s Hebrew 4932, 2063, and 8451.

[2] Strong’s Hebrew 428.

[3] Strong’s Hebrew 1697.

[4] Strong’s Hebrew 5612.

[5] See Considerations under Exodus 2:4-10.

[6] See also the Introduction to the Ten Commandments section of A Brief Introduction to God’s Law located between Exodus chapters 19 and 20.

[7] Strong’s Hebrew 8085.

[8] Eisenberg, R. L. (2004). The JPS guide to Jewish traditions (1st ed., pp. 414–415). Philadelphia: The Jewish Publication Society.

[9] For suggested reading for additional information regarding this debate see “Why I Still Believe that Moses Wrote Deuteronomy,” by George C. M. Douglas.