Section IV Perpetuation of the Covenant

Deuteronomy 31:1—32:47

Significant elements in many covenant documents were provisions for the succession, for the depositing of a copy of the covenant in the Temple, and orders for the regular public reading of it. There was also a list of witnesses guaranteeing the covenant, and an outline of the procedure which would be followed if the vassal rebelled. It cannot be accidental that precisely these elements are present in this final section of Deuteronomy. It is true that their order differs from that of many secular treaties, but as Mendenhall pointed out,1 these themselves show variation in order, omission, etc., so that the pattern was not rigid.

Again these chapters maintain the hortatory note observed elsewhere in Deuteronomy, so that the book is not a bare legal document but rather a simultaneous presentation of the covenant and exhortation to obey it. It seems fair therefore to regard these chapters as pointing to a renewal of God's covenant with Israel in view of the impending death of Moses, who combined in his person the roles of divine mediator and national representative and head.

A. PREPARATORY SAFEGUARDS, 31:1-30

1. Naming a Successor (31:1-8)

The death of Moses was approaching. On two counts he could not lead the Israelites into Canaan. First, age had exhausted his powers of leadership. He could no more go out and come in (1), though cf. 34:7. Second, he had been divinely banned from crossing Jordan on account of an earlier sin (cf. 4:21-22; Num. 20:12). God had, therefore, named his successor. Joshua (3), already ordained as the nation's leader (Num. 27: 18-23; Deut. 1:38), was the divine appointee. But God himself would be their real Leader and they could expect victories in the future like those over Sihon and…Og (4-5; cf. 2:32—3: 10). Joshua was not to be afraid (6), and for the same reason: The Lord, he it is that doth go before thee (6-8).

2. Orders for Reading the Covenant (31:9-13)

Israel's covenant was to be read every seven years2 in the year of release (10; cf. 15:1-15) at the feast of tabernacles (cf. 16:13-15). The responsibility for reading was entrusted jointly to the priests and elders (9), i.e., religious and civil authorities. Whereas males alone were under orders to attend the feast (16: 16), in the seventh year all Israel was to gather: men…women…children, and stranger (11-12). All who enjoy the benefits of the covenant must also be made aware of its obligations. Although this was not the only occasion on which the facts and meaning of the covenant were to be taught (cf. 6:6-7, 20-25), it would be a dramatic and memorable reminder to the entire nation.

3. The Charge to Joshua, and a Prediction (31:14-23)

Two themes are fused in these verses, the commissioning of Joshua and the writing of the Song of Moses. Some scholars hold that these verses are badly arranged. For this, as well as for other reasons,3 they assign them to an independent and inconsistent source. But the way in which Moses and Joshua are associated in both the commissioning ceremony (14) and the writing of the song (19; cf. 32:44) may indicate that Joshua is being especially commissioned in the full knowledge of Israel's future rebellion.

The tabernacle of the congregation (14) or tent of meeting was the place of personal encounter with God (Exod. 25:22; 29: 42; 30:36). Here Joshua, who had already been commissioned through Moses (7-8; Num. 27:18-23), was confirmed in his commission by the immediate presence of the Lord (15, 23). Moreover, it was made plain to him, as Israel's future leader, that the nation would forsake me, and break my covenant (16). Together with Moses he was charged to write a song of witness and teach it to the children of Israel (19). This song would fulfill the function of witnesses to the covenant (see comments on 32:1). When Israel played false, the song, by its existence as well as its contents, would testify that she was knowingly breaking her word (20-21).

4. Placing the Document with the Ark (31:24-27)

The ark was already known as the ark of the covenant (25) because it contained the tables of the Sinai covenant. In this case, however, the covenant was to be placed “by the side of” (26, RSV) rather than inside the ark. Here it would fulfill the role of being a covenant witness in addition to the song.

The reference to the writing (24) activity of Moses is interesting (cf. 9, 22; Exod. 17:14; Num. 33:2). While such phrases need not mean that he was in every case the actual scribe of every part, there is no reason to doubt that in a fundamental sense he was the architect and author of the Book of Deuteronomy.

5. Public Reading of the Song (31:28-30)

Two witnesses have already been named, the song (19-21) and the covenant document placed by the side of the ark (26). However, the song must be read publicly (28), so that when in the future God punished the Israelites for their disobedience (29), none would be able to plead ignorance as an excuse. The song itself was a witness, but Moses also called heaven and earth to record against them (28). He summoned the entire created universe to testify that the covenant had been concluded between Israel and God.4

The central commands in this chapter—that the covenant be read regularly, that the Song of Witness be written and taught to Israel, and that the covenant document be placed by the side of the ark—embody a single fear, that Israel will forget her promise and break it. It was an ever-present danger then and is so still. John Wesley believed that an important “means of increasing serious religion, which has been frequently practiced by our forefathers, and attended with eminent blessings”5 was to renew “in every point our covenant that the Lord should be our God.”6 He conducted his first Covenant Service on August 11, 1755, and since the first Sunday of 1782 it has marked the opening of each new year for Methodists around the world. The recalling of our promises to God is a necessary complement to recalling His promises to us. Done corporately it will instruct our children (13); done individually it will quicken us.

 

High heaven that heard that solemn vow

   That vow renewed shall daily hear

Till in life's latest hour I bow,

   And bless in death a bond so dear.

                                        (P. Doddridge)

B. IMPEACHMENT PROCEDURE: THE SONG OF WITNESS, 32:1-47

The typical ancient Near Eastern treaty contained a list of witnesses to the terms of the covenant. A further feature was a procedure for taking action against a rebellious vassal.7 This contained many of the elements of the covenant itself, but recast in the form of a lawsuit.8 The Song of Moses fuses these two elements of witness and lawsuit.

It has been pointed out that Deuteronomy 32 goes beyond the normal lawsuit form by contemplating restoration after judgment (26-43). On this ground it has been described as a later reformulation of the lawsuit pattern for the purposes of confession and instruction.9 However Deuteronomy is not simply a legal document. When it uses legal forms it does so for its own purposes, and there is no reason why it should not have adapted the secular lawsuit pattern to convey its own message. The language as well as the poetic structure tends to confirm this.10 This lawsuit or controversy pattern later became a standard weapon in the hands of the prophets for charging Israel with breach of faith (cf. Isa. 1:2; Hos. 4:1; 12:2; Mic. 6:2).11

1. The Summons of Witnesses (32:1-3)

The procedure for bringing the rebellious people to trial begins with the summoning of the covenant witnesses, heavens and earth (1), to give evidence that the compact was legally made. But the summons also includes an affirmation of the rightness of the covenant. The doctrine (2) or teaching of the covenant has the effect of rain on vegetation because it is the word of God. It should be received in this spirit (3). Doctrine (2, leqah) is used only in the wisdom literature, as Prov. 1:5; 4:2; Job 11:4; and Isa. 29:24.

2. Preliminary Statement of the Charge (32:4-6)

Israel's God is the Rock (4; cf. 15, 18, 30-31, 37), the essence of stability and reliability. His government of the world is perfect: for all his ways are just. This perfection of performance is but the expression of His perfection of character, which is faithful, without iniquity, just and right. His people present a sad contrast, and with v. 5 the charge begins. “They have dealt corruptly with him, they are no longer his children because of their blemish” (5, RSV). In v. 6 the charge is pressed interrogatively. Where is the wisdom in repudiating thy father, who rescued the nation from bondage in Egypt? (Cf. 8:1-5.) Hath he not made thee, and established thee?

3. The Indictment in Detail (32: 7-18)

The charge against Israel is that she has repaid God badly for His multiplied blessings. This idea, outlined in 4-6, is now developed at length, recounting God's goodness in 7-14. Israel's ingratitude is described in 15-18. The benevolence of God dates from the days of old (7), indeed from the very founding of the nations (8), when each was allotted its inheritance. At that early time the nations were so disposed as to leave adequate space for Israel (cf. Gen. 10:32). The people of Israel then became the Lord's portion (9).12

In v. 10 the thought advances to the wilderness wanderings—overlooking the deliverance from Egypt in order to emphasize the divine care. Israel was found…in a desert, like an abandoned child (10; Ezek. 16:3-6). God cared for her as the apple (pupil) of his eye. Since God is constantly watching Israel, her image is reflected in the pupil of His eye. The metaphor of the eagle (11, vulture) which stirs the fledglings out of the nest to teach them to fly, but hovers nearby to bear them up if they fall, further emphasizes God's care. The coming accusation is anticipated by the assertion that God alone led them without the aid of any strange god (12).

The third mark of favor to Israel is the occupancy of the Promised Land, “flowing with milk and honey.” Possession of the high places (13) implies undisputed ownership. After the restricted if adequate diet of the desert, the lush produce of field and flock was blessing indeed (13-14). It is sometimes claimed, in proof that the song cannot be Mosaic, that 7-14 look back on the Exodus and occupation of the land as events of the remote past. This is either to overlook or deny the predictive element in them, as in the earlier passages on which they are based; e.g., 28:15-68; 9:16—30:10.

In 8-14 we see God's care of His people pictured “As Eagles.” (1) God feathers the nest, 8-10, 12-14; (2) God stirs up the nest, 11 a; (3) God teaches the young to fly as nature intended, lib; (4) God upholds the falling one, 11 c (G. B. Williamson).

The splendor of the divine beneficence serves but to highlight the baseness of Israel's response. Jeshurun (15, “upright”) comes from the same root as the word “Israel,” for which it is an alternative. It may be a pet name. There is thus great irony in its use here. Israel responded to God's goodness like an overfed beast, becoming refractory and even contemptuous of the God who made him. Not content with ignoring Him (18), Israel turned to strange gods (16) and the abominations that went with them (cf. 18:9-12). These gods are called devils (17). In Ps. 106: 37, the only other OT occurrence of the word, they are the recipients of human sacrifice. These were gods they never knew…new gods whom their fathers had never heard of. Any god was good enough and none too bad for Israel to serve (16-17), while the God who “begot you, and…gave you birth” (RSV, 18) was ignored.

4. The Sentence (32:19-25)

The sentence now follows in two parts. In 19-21 the principle is emphasized; in 22-25 the particulars are added. The principle is that of strict justice. Since His children had ignored Him (18), He would hide His face from them (20). Since they want to go their own way, He will let them and will see what their end shall be. Note the recurrent formula in Rom. 1:24, 26, 28, “God gave them up.” Dodd writes, “Paul…sees that the really awful thing is to fall out of His hands, and to be left to oneself in a world where the choice of evil brings its own moral retribution.”13 Since Israel had provoked God with a no-god and foolish idols, He will provoke them with a no-people and a foolish nation (21). They prefer foolishness; they shall have it. The perfect match for a god who is the denial of everything divine is a people who are a denial of everything civilized—a horde of savage barbarians. Having all of what you want, as Midas discovered, is a good definition of hell. This judicial abandonment by God, far from being a shrugging off of responsibility on His part, is a fire…kindled (22) against sin which encompasses the universe, reaching to the depths of the nether world.14 The lowest hell is here “Sheol” (RSV), the grave; not the eternal abode of the wicked, as in the NT.

The second part of the sentence expounds the ways in which the penalty will be imposed by the infliction of the covenant curses (cf. 28:15-68). Like a hunter in hot pursuit, God will spend His arrows upon them (23). Hunger (24), pestilence, and plague will culminate in invasion in which street warfare will spare neither young man nor virgin nor the man of gray hairs (25).

5. The Promise of Mercy (32:26-43)

The sentence, which is obviously about to pass over into one of death and annihilation for Israel, is suddenly brought up short. It is stopped by the divine fear of the effect that such an ending would have upon the invader. Scatter them into corners (26) is better “scatter them afar” (RSV). In the stupefaction of their triumph over Israel, the enemy (27) would infer that their own might had brought them victory. The wrath of the enemy means “provocation” (RSV). Behave themselves strangely means to “judge amiss” (RSV), i.e., fail to see the truth. Far from revealing the glory of God, such a reaction would call it in question.

This mistaken interpretation of their victory by Israel's conquerors is developed in 28-35. If they had insight they would see that ultimate judgment was to be their latter end (29; cf. 34-35). The defeat of Israel's hosts by their puny adversaries could have but one explanation, that God had deserted Israel (30). It certainly could not be explained by any moral superiority of the enemy, whose vine is of the vine of Sodom (32). If anything, they are worse than the Israelites. Consequently, judgment is inevitable. The deadly harvest is laid up in the storehouses of God (34). Soon the moment of divine vengeance (vindication) will come as calamity descends (35).

The thought now turns directly to Israel (36-43). On the brink of total ruin, she sees the tide turn at the eleventh hour. In the moment of her helplessness, when there is none…left, “bond or free” (36, RSV), God will step in to judge his people, and repent himself for his servants. He will vindicate His people and show them compassion. The depth of Israel's extremity will compel her to acknowledge His power. The gods in whom she fondly trusted—her rock (37), as they are called ironically—have let her down. There is but one God who alone holds the power of life and death (39). And He now swears that He will whet His sword (41) and render to His enemies their due. He lifts up His hand, taking an oath that, as I live for ever, so justice will be done (40-41). In 42, the sword swings into action. “I will make my arrows drunk with blood, and My sword shall devour flesh with the blood of the slain and the captives, from the long-haired heads of the foe” (42, Berk.). Their long hair marked either their fierce, unkempt appearance or their religious dedication to warfare (Ps. 68:21).

The song concludes with a summons to all nations to rejoice (43) in God's righteous intervention. The saving of Israel is cause for rejoicing, for through her all nations of the earth shall be blessed (Gen. 12:3). The occasion of rejoicing is, first, the exhibition of justice, and second, the exercise of mercy. Be merciful means “make atonement.” The same God who requites sin forgives and cleanses it; He is both “a just God and a Saviour” (Isa. 45:21), both “just, and the justifier of him which believeth in Jesus” (Rom. 3:26).

6. Moses' Exhortation (32:44-47)

As indicated by 31:14, 19, Joshua was associated with Moses in both writing the song and teaching it to Israel. Hoshea (44, Salvation) was his original name, which Moses changed to Joshua (Jehovah is salvation, Num. 13: 8, 16). The occurrence of Hoshea here is probably a spelling mistake, created by the omission of one jot (cf. Matt. 5:18). Moses exhorts all Israel (45) to give heed to all the words (46) of the song, so that they may teach them to the rising generation. This is not a vain thing (47, trifle), for their life is at stake.

The Song of Moses is a powerful exposition of the doctrine of God's judgment in history, as the story of Israel is a striking example of it. The biblical doctrine of the divine lordship of history—of which judgment is but one aspect—is here dramatically affirmed. If God has an agreement with Israel to bless her, He also has an agreed procedure for bringing her to book in the event of sin and rebellion. God does not, as Carlyle thought, sit in heaven and do nothing. There are times and places where right appears to be flouted and wrong unrequited, so that it is difficult to “justify the ways of God to men.” In such times, with Forsyth, we may “trust in Christ” for what we cannot “trace in affairs.”15 Moses first and Israel later found the justification of God in that act whereby in forgiving sin He also condemned it (32:43). In vaster measure we may find it in that similar act whereby He accomplished the same for the whole world. It was the sublime demonstration of His justice and love in the cross of His Son (Rom. 3:21-26).