A. AUTHOR AND DATE
The Book of Deuteronomy is made up almost entirely of speeches attributed to Moses. Besides these there are short historical sections referring to Moses. It is part of the Pentateuch which is referred to frequently in the Old and New Testaments as the law of Moses. For these reasons and others, conservative scholars have attributed its authorship to the great lawgiver of Israel. This does not mean that there are not comments and items of historical information by other hands. But this view takes seriously the statements made in the book and the general testimony of the rest of the Bible regarding Mosaic authorship.
Scholars who adopt what may be called the Wellhausen view, with various modifications, hold that Deuteronomy is a composition, containing some ancient material, part of which may be derived from Moses, but produced by a prophet or a school of prophets sometime before 621 B.C. In that year the book of the law was discovered by Hilkiah in the Temple and read before King Josiah. This initiated a series of reforms which scholars of this persuasion declare were based on Deuteronomy (II Kings 22:8—23:25 and II Chron. 34:14—35:19). Outstanding among these reforms was the removal not only of the idolatrous altars but also of altars erected to the Lord in the high places. The reformers also insisted that sacrifices should be offered only at the central sanctuary in Jerusalem.
The above scholars also claim that the outlook of Deuteronomy is similar to the Book of Jeremiah, the First and Second Books of Kings, and other prophetic literature of the late eighth and early seventh century B.C. They assert that the idea of an exclusive central sanctuary was unknown to such worthies as Samuel and Elijah. These are some of the main reasons put forward for attributing Deuteronomy to a prophetic writer or school about the beginning of the seventh century B.C.
The evidence for this view is not strong enough to bring about a complete consensus among scholars. E. Robertson attributes the editing of Deuteronomy to Samuel. Holescher, on the other hand, assigns it to the postexilic period.
Moreover, if the book was written to correct the practice of worship in the high places, it is remarkable that such practices are not specifically mentioned. One would have thought that an author writing at the beginning of the seventh century would have been able to work in some allusion to Jerusalem being the central sanctuary, if one of the primary purposes of the author (s) was to centralize all sacrifice there. The similarity in outlook between this book and the prophetic literature could be explained by the influence of Deuteronomy on the prophetic writers.
The fact that the reading of Deuteronomy brought about certain reforms is no more an indication that it was written in the time of the abuses than that the Bible was written just before the Protestant Reformation.
A recent contribution to the subject is Treaty of the Great King.1 Kline asserts that the structure and content of Deuteronomy conform to the pattern of treaties drawn up between a suzerain and his vassal. These began with a preamble identifying the suzerain (cf. 1:1-5), followed by a historical prologue (cf. 1:5—4:49). Then came the stipulations of the treaty (cf. cc. 5—26), followed by a recital of curses in the event of nonobservance and of blessings attendant upon faithful observance (cf. cc. 27—30). The treaty closed with the enlisting of witnesses (cf. 31:16-22; 31:28—32:45), direction for depositing it and its periodic re-proclamation (cf. 31:9-13), also provisions for dynastic succession (cf. cc. 31—34, passim). Kline also submits that the structure of Deuteronomy has the closest affinity with the treaties of the second millennium B.C. His whole thesis gives impetus to the view that Deuteronomy is a unity belonging to the Mosaic era.
The subject of authorship is a large and intricate one, and it is not the purpose of this commentary to discuss it in detail. The above brief statement is made to give an indication of some of the main issues and to explain the reason for treating Deuterononomy as substantially Mosaic.
B. CHARACTERISTICS
It is probable that the title of this book, “Deuteronomy,” is taken from to deuteronomion touto, the LXX translation of “a copy of this law” (17:18), lit., “this second law.” Since most of the book consists of a restatement of the law by Moses on the eve of the crossing of the Jordan into Canaan, it has been accepted as an appropriate title.
For the most part, Deuteronomy is a series of orations by Moses. They are in the language of the common people and are addressed to all Israel. Their purpose is to remind the old and inform the young concerning the covenant with the Lord and the laws which are a part of it.
Utter loyalty to the Lord is demanded, and also separation from all false gods and their worship (7: 5). In this sense the Lord is a jealous God, tolerating no rival and repudiating a divided loyalty (5: 7-10). Nothing that is likely to draw His people from Him or debase their character and conduct is to survive (7:5). The licentious Canaanites are to be destroyed, lest they should pollute His people with their evil practices (7:1-4; 20: 16-18). The terrible edicts cause a shudder, but the debasing of the race chosen for the advent of Messiah would have had even more terrible effects.
But there are also kindly and generous strains in the book. Here more than in any other book in the Pentateuch, God declares His love for His people (7:13; 10:15; 23:5) and His desire for theirs (6:5; 30:6). God's people are taught to be merciful and generous to the fatherless, the widow, the poor, and the stranger (10:18; 15:7).
There is an uncompromising insistence on justice. Not only must justice be done indiscriminately to rich and poor, great and small (1:16-17), but it extends to correct weights and fair measures (25:13-16).
Deuteronomy is a “neighborly” book. The neighbor's ass must be prevented from escaping and if in difficulty must be given assistance (22:1-4).
Obedience to God is equated with life and blessing; disobedience, with death and cursing (11:26-28; 30:19). This has given rise to the expression the “Deuteronomic view of life”: goodness brings prosperity, and wickedness brings adversity and grief. It is asserted that this interpretation of history runs through the historical books of the Bible. It is conceded by its critics that there is a real truth in it, but it has severe limitations. They declare that Isaiah shows greater insight by seeing vicarious suffering as far greater than prosperous righteousness. The Book of Job was probably written in direct contradiction of too wooden an application of the Deuteronomic view. But the value of the discipline of suffering is recognized in 8:2-3. Moses himself is an outstanding example of the righteous man who suffers voluntarily because of his identification with a rebellious people (3:26; 9:18-19).
C. IMPORTANCE
There can be no question about the abiding value of Deuteronomy. Liberals and conservatives alike are swift to recognize the part it has played in the development of the religion of Israel. The history of Israel is written from its standpoint and her monarchs are weighed in its scales. It was probably read at the reading of the law in the reformation under Ezra and Nehemiah after the return from exile, and it probably figured prominently in the cultural festivals.
Our Lord evidently meditated deeply upon Deuteronomy and met the threefold attack of Satan with a threefold thrust from its armory (8:3; 6:13, 16). He quoted part of the Shema (6:4-5) when asked for the greatest commandment (Mark 12: 28-30). The Apostle Paul applied Moses' description of the law to the gospel when enlarging on its simplicity and accessibility (Rom. 10:6-8; cf. Deut. 30:11-14).
D. DEUTERONOMY AND HOLINESS
What light does Deuteronomy shed on the doctrine of holiness? Expositors, influenced by Heb. 3-1-11 and other NT scriptures, have seen in the land of Canaan a type of the Spirit-filled, entirely sanctified experience (cf. Acts 26:18). Deuteronomy abounds with promises concerning the land and exhortations to possess the divinely provided inheritance (1:8; 7:1; 11:8-9; et al. ).
Besides this typological significance, Deuteronomy reminds us that a genuine religious experience is validated by righteous conduct. Religious ecstasy is spurious if it does not find an outlet in fair and neighborly relationships, and in commercial and social justice.
Deuteronomy teaches us that loyalty to God is the essence of true piety. This allows no compromise with anything obnoxious to God and calls for separation from all illegitimate relationships and practices.
The essence of holiness is love. The Shema (6:4-9) sums up the supreme duty of man in such terms. God loves His people and seeks their love. He desires them to serve Him with joy. He will make possible this love by removing all that hinders it, so that we may love the Lord with all our hearts (30:6).