Deuteronomy from a Jewish Perspective
To Dr. Clifford Anderson, former Dean of Bethel Seminary, San Diego,
with much appreciation for your kindness and understanding.
Title
The fifth book of Moshe has traditionally been entitled Deuteronomy; interpreted literally, the title would mean second law. The use of this title originated because the Greek (LXX) translation of Deuteronomy 17:18. The translators apparently misunderstood the Hebrew (a copy, or a repetition of this law) and took it to mean second law, implying that a body of legislation different from that contained in the previous four books of Moses (which would have been, by implication, the first law). In a sense, the title (interpreted literally) is misleading, who needs the second law when you have the first law? But ignoring this book would deprive us of the great message of this book. It does however, repeat much of the legislation contained in the preceding four books, though the content and form of that repetition is unique to Deuteronomy. Thus, the Hebrew Bible, gives its more appropriate title, elleh haddevarim, meaning these are the words. This title, in accordance with the ancient custom, consists of the first words of the first line of the text of the book.1
Throughout the book, Moshe reminds the Israelites to return to the Word of ADONAI where they will find their origin, their purpose, and the proper way to worship their Creator. The LORD knows we need this book even today. Deuteronomy’s message is not merely confined to that specific generation who entered the Land. It speaks to every generation, Jews and Gentiles alike, who seek to find Ha’Shem’s character, His unwavering patience, and His great love. And by seeking out these words, these varim, we also learn more about human nature because the Israelites represent a prototype of who we all are. Therefore, may this book draw us closer to our God, and His Son, Yeshua.
Author
The Mosaic authorship of Deuteronomy is evidenced by several factors. First, Deuteronomy 31:9 explicitly states: Moses wrote down this Torah and gave it to the kohanim, the sons of Levi who carry the Ark of the Covenant of ADONAI, and to all the elders of Isra’el. Second, the Jews of Yeshua’s day believed that Moshe wrote Deuteronomy (Matthew 22:24; Mark 10:3-4, 12:19). Third, Messiah referred to Deuteronomy 24:1-4 when He said: Why then did Moshe command to “give her a certificate of divorce and put her away?” In addition, the unity and authenticity of Deuteronomy point to Moshe being the author because its structure conforms to that of the suzerain-vassal treaties of the fifteenth centuries BC. Chapter 34, however, was obviously written by someone other than Moshe since it records the account of Moses’ death. The sages teach that this chapter was written by Joshua.2
Date
The book begins with the Jews across the Jordan in the land of Mo’ab (1:5), right at the entrance point to the Promised Land. In 2:7 and 14 tell us that their journey from Egypt to Mo’ab took place some forty years before. So, dating the actual time of the Exodus would give us a reference point for the book of Deuteronomy. According to First Kings 6:1 the Exodus occurred 480 years before the construction of Solomon’s Temple, which is believed to have been built, according to the dates of Ezra, Nehemiah and Esther, to have been in 967 BC. If we go back 480 years from that date, it brings us to 1447 BC for the date of the Exodus, and 1407 BC for the date of Deuteronomy and the entrance into the Land. The contents of the book lasted for forty days, from Moshe’s first address in 5:1 (to see link click Bj – The First Address: The General Stipulations of the Covenant), to his death in 34:1-12 (see Gj – The Death of Moses). Thirty days later, the Israelites would cross the Jordan into the Promised Land (Joshua 4:19).3
Purpose
In Deuteronomy, Moses was addressing a new generation of Israelites. Because of their lack of faith to enter the Promised Land immediately after the Exodus, all the men of war, twenty-years of age and older, had died in the previous forty years of wilderness wanderings (1:35-36, 2:14). The only exceptions were Joshua and Caleb who gave a good report when God had told the Jews that He would go before the people and allow them to conquer the giants in the Land (Numbers 13). After Moses died, new leadership took over. This new generation of Jews needed to know and understand who they were in the eyes of ADONAI. What was their role as a newly formed priestly nation? Moses’ words, however, were not only for them, but to explain to Jews and Gentiles of every generation the reason for their existence.
Along with the other four books of the Torah, Deuteronomy still plays that role for any Jew or Gentile who is seeking to find his or her roots. Beginning with Genesis, the Torah enables a Jew to trace his or her roots all the way back to the Abrahamic Covenant. In Exodus, we discover the birth of the nation of Isra’el and how they would become a kingdom of priests and go to the other nations around them and tell them about the God of Abraham, Isaac and Jacob. Leviticus emphasized the means why the nation, or anyone else, would have access to the LORD, through the blood of a sacrifice, which points to the ultimate sacrifice of Yeshua Himself. Numbers emphasizes salvation by grace, showing Isra’el’s inability, and by application, our inability, to have a right standing before YHVH on our own merit, and consequently, showing how God, so graciously, provided a way of salvation by faith. And finally, Deuteronomy, summarizes and expands on the previous books, giving us the equivalent of the Sermon on the Mount in the TaNaKh (see the commentary on The Life of Christ Da – The Sermon on the Mount). This scroll is given to us by a passionate man, Moshe, who, having knowledge of the downfall of the nation, and her eventual dispersion, still prayed for her, and encouraged his flock, and all believers, to obey the Word of ADONAI. It reminds us of Paul and his passionate plea even though he knew of their eventual dispersion (Romans 9-11).
The Use of the Tree of Life Version
Because I am writing this commentary on the book of Galatians from a Jewish perspective, I will be using the Tree of Life Version unless otherwise indicated.
The use of ADONAI
Long before Yeshua’s day, the word ADONAI had, out of respect, been substituted in speaking and in reading aloud for God’s personal name, the four Hebrew letters yud-heh-vav-heh, variously written in English as YHVH. The Talmud (Pesachim 50a) made it a requirement not to pronounce the Tetragrammaton, meaning the four-letter name of the LORD, and this remains the rule in most modern Jewish settings. In deference to this tradition, which is unnecessary but harmless, I will be using ADONAI where YHVH is meant.1 In ancient times when the scribes were translating the Hebrew Scriptures, they revered the name of YHVH so much that they would use a quill to make one stroke of the name and then throw it away. Then they would make another stroke and throw that quill away until the name was completed. His name became so sacred to them that they started to substitute the phrase the Name, instead of writing or pronouncing His Name. Over centuries of doing this, the actual letters and pronunciation of His Name were lost. The closest we can come is YHVH, with no syllables. The pronunciation has been totally lost. Therefore, the name Yahweh is only a guess of what the original name sounded like. Both ADONAI and Ha’Shem are substitute names for YHVH. ADONAI is more of an affectionate name like daddy, while Ha’Shem is a more formal name like sir.
The use of TaNaKh
The Hebrew word TaNaKh is an acronym, based on the letters T (for “Torah”), N (for “Nevi’im,” the Prophets), and K (for “Ketuvim,” the Sacred Writings). It is the collection of the teachings of God to human beings in document form. The term “Old Covenant” implies that it is no longer valid, or at the very least outdated. Something old, to be either ignored or discarded. But Yeshua Himself said: Don’t think I have come to abolish the Torah and the Prophets, I have not come to abolish but to complete (Matthew 5:17 CJB). I will be using the Hebrew acronym TaNaKh instead of the phrase the Old Testament, throughout this devotional commentary.
The Use of the phrase, “the righteous of the TaNaKh,”
rather than using Old Testament saints
Messianic synagogues, and the Jewish messianic community in general, never use the phrase Old Testament saints. From a Jewish perspective, they prefer to use the phrase, “righteous of the TaNaKh.” Therefore, I will be using “the righteous of the TaNaKh,” rather than Old Testament saints throughout this devotional commentary.
Theological Values
As the book of Romans does for the B’rit Chadashah, Deuteronomy provides an important theological foundation for the TaNaKh. It graphically delineates the character of ADONAI and various fundamental aspects of His relationship with His chosen people: For you are a holy people to ADONAI your God – from all the peoples on the face of the earth, ADONAI has chosen you to be His treasured people (Deuteronomy 14:2). The book provides the theological foundation on which later biblical writers base their teaching. Later Israelite historians evaluate the direction of the chosen people from the perspective of Deuteronomy. The prophets call the people of YHVH to repentance and threaten terrible judgment in terms of the blessings and curses described in Chapters 27 and 28.
YHVH: ADONAI is the only God for Isra’el (4:35, 32:39) and is the LORD of the covenant (6:4). He reveals Himself to His covenantal nation by means of His acts, theophany (the manifestation of the LORD that is tangible to the human senses, especially a visible appearance of Messiah as the Angel of ADONAI in the TaNaKh), and in direct revelation (His words). He has been, is, and will always be Isra’el’s Redeemer (1:30-31, 6:21-23, 26:6-9); their tender Warrior (2:21-22 and 30-31, 7:1-2 and 20-24), and their righteous Judge (7:13-16, 11:14-15, 30:3-9). He is gracious (5:10, 7:9 and 12), loving (1:31, 7:7-8 and 13), righteous or just (4:8, 10:17-18), merciful (4:31, 13:17), powerful (4:34 and 37, 6:21-22), holy (5:11), glorious (5:24-26), faithful or loyal (7:9 and 12), and upright (32:4). But He is also an angry God (1:37, 3:26, 9:18-20), one zealous for His own honor (4:24, 13:2-10, 29:20).
Covenant: The covenant serves as the bond between YHVH and His people, the apple of His eye (Deuteronomy 32:10; Psalm 17:8; Proverbs 7:2; Zechariah 2:8). The source of the covenant rests in ADONAI alone and represents His steadfast faithfulness (see the commentary on Ruth Af – The Concept of Chesed) for His servant-nation. He has committed Himself to her in this unique relationship the wife of ADONAI (Deuteronomy 5:1-3, 6:10-15, 7:6-11; Jeremiah 31:31-34; Isaiah 54:1-8; Hosea 2:14-23). The covenant is grounded in the past, gives meaning to the present, and promises hope for the future. Therefore, it is important to understand that the covenant at Sinai was not merely a historical event, but inaugurated a continuing relationship between YHVH and Isra’el.
Isra’el’s Task: Isra’el’s God-given task is to model His character before all the other nations of the earth (Deuteronomy 26:16-19; Exodus 19:4-6). Although they live among the nations (Hebrew: goyim), they are to be a people (Hebrew: ‘am) set apart for the purposes of YHVH (27:9). As His people, they are the ones who ADONAI redeemed, to whom He gave the Promised Land as an inheritance, and through whom He intended to affect the entire world (9:26 and 29, 21:8, 26:15, 32:9, 36 and 43).
The Land: The Land is a fundamental theme throughout Deuteronomy. YHVH had promised the Land to Isra’el’s ancestors (see the commentary on Genesis Du – Abram Left Haran, He Took His Wife Sari and His Nephew Lot), and pledged to bring them into that Land because of that divine commitment (4:37-38, 9:4-6). It is a Land of abundant blessings (6:3, 8:7-10, 11:9, 26:9 and 15, 27:3, 31:20). A key part of God’s promise to His people is long tenure in that Land (4:40, 5:16 and 33, 6:2, 11:9, 22:7, 25:15, 32:47), where life will go well for them (4:40, 6:3 and 18, 12:25 and 28, 22:7). However, if Isra’el chooses rebellion, YHVH will evict His people from this Promised Land (4:26, 28:32 and 63-66). This is an everlasting promise and has nothing to do with current politics.4
Deuteronomy is relevant to your life today: This book teaches principles that could determine the success of your walk with Yeshua Messiah. It contains the final address that Moshe delivered to the Isrealites at a decisive time in their history; the eve of their emergence into the world as a political power. The merging of the final words of a great leader with the dawning of a new era for the nation of Isra’el creates a sense of anticipation as we read Deuteronomy.
Here a dying leader stands before Isra’el, a nation about to give birth to a long-awaited promise of ADONAI. Moses’ words, if obeyed, would allow the people of God to reach their potential; however, if ignored, Isra’el’s dreams would evaporate like a desert wind. In encouraging the people to do what was right, Moshe addresses the following seven principles:
1. Don’t Forget God: The nation of Isra’el’s attitude toward ADONAI is a major consideration. In various ways, Moshe continually warns the people not to forget YHVH. Today, the fundamental question “What place will the God of Abraham, Isaac, and Jacob have in our country?” is generating much debate, but YHVH has set up a system of blessing and cursing in our world. It is a simple formula, but forgotten by most people. The more you read, understand and obey the Word of ADONAI, the more you will, in the end, blessed; however, the more you ignore the LORD’s Word and embrace the values of this world (First John 2:15-16), you will, in the end, be cursed. Don’t forget Elohim.
2. Care for the Disadvantaged: Deuteronomy deals effectively with the importance of caring for the disadvantaged of the Israelite community. The test of any legal system’s respect of the rights of individuals is best reflected in its treatment of society’s weakest members. Today, the social needs of the community must be effectively addressed by the believing community. Whether through times of plenty or times of want, our responsibility remains the same. How will we respond?
3. No Generation Stands Alone: The messages of Moshe are timeless. They are just as relevant today, as they were then. This great leader stands between past and present generations. The Israelites of the preceding years had suffered the consequences of wrong decisions. What would happen to the next generation? Moses impressed on the current generation their responsibility to their children. Deuteronomy interprets the past for the sake of the future. Isra’el’s present position in their journey was a result of their past decisions. Their decisions now regarding entry into the Promised Land and what they teach their children will affect the next generation. Today, we also face issues that will have a direct bearing on our children’s future.
4. Obedience is Essential to Success in the Life of Believers: Each of Moshe’s messages revolves around the same command: Obey. Everything – possession of the Land, victory over enemies, prosperity, and enjoyment of life – depended upon Isra’el’s obedience to ADONAI. Moses continually asked his people for a positive response to God’s leading. He encouraged them to hear (50 times), do, keep, and observe (177 times) out of a heart of love (21 times). This is relevant today, since our success as believers depends on our obedience to YHVH. If we walk in the light as He Himself is in the light, we have fellowship with one another and the blood of His Son Yeshua purifies us from all sin (First John 1:7).
5. Personal Responsibility for Obedience to God Must be Accepted: Moses motivates his people to obey the LORD by appealing to their common sense and desire to maintain their own well-being. His appeal was threefold. First, as a nation they never had it so good (4:7-8); therefore, secondly, they were responsible for the well-being of the nation; and, third, an unfaithful response would bring godly discipline. Deuteronomy is the first book to introduce this subject. In Leviticus, Moses was saying, “Don’t do wrong, because Ha’Shem says not to.” However, in Deuteronomy, he is saying, “Don’t do wrong, because Ha’Shem will discipline you if you do.” A transition is made from the collective to individual discipline (24:16). Today, we are faced with responsibility for our sins both collectively and individually. It is popular to deny this and to insist that we are helpless victims of our circumstances. But Deuteronomy tells us that personal change cannot be effective unless personal responsibility is accepted.
6. ADONAI Acts Among His People: By word and event, the LORD continually communicates to His people. Isra’el’s history becomes the focus of His persistent activity. Moshe combines past events which reveal God’s hand working with new exhortation to reveal what He wanted in the present. Our understanding of YHVH in the TaNaKh is one in which He is always personal, always known by what He does. There is nothing vague about Him. Scripture clearly defines His character and His desire. He even has a name, YHVH, Ha’Shem (the name), or ADONAI. Therefore, the LORD does not have many names, He has only one name – YHVH (Yud Hay Vav Hay). All the other names in the Bible describe His characteristics and His attributes. And He is very clear about His active relationship with His people; it calls for a most determined effort on our part to obey and trust in Him alone. We must embrace this same timeless truth today.
7. The Covenant Between God and His People Must be Renewed: The renewal of the covenant between ADONAI and His people is an integral part of Deuteronomy (see Fm – Renewal of the Covenant), for it sets out the terms of the relationship between YHVH and Isra’el. This covenant was the constitution of the theocracy. The LORD was King and had claimed His people for Himself out of Egypt; the people, who owed everything to God, were required to submit to Him in a covenant that was based on love. The approaching death of Moses provided the initial basis for the renewal of the covenant. Today, when a crisis of transition comes upon us, we also need to be reminded of God’s faithfulness and of our responsibility to obey Him.5
Genesis is the book of beginnings; Exodus shows the giving of the Torah and exit from Egypt; Leviticus is an addendum to Exodus, giving the sacrifices and allowing the Israelites to draw near to God; Numbers records the death of the old rebellious generation, and the hope of a new generation; Deuteronomy Moses restating the warnings and blessings of the Torah to the children of the Exodus generation, and the transfer of leadership from Moshe to Joshua, preparing them to enter the Promised Land.
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