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DEUTERONOMY, BOOK OF

The fifth and final book of the Pentateuch. From both a literary and theological perspective, it is hard to overestimate the importance of the book of Deuteronomy. While it may not be a literary masterpiece itself, its direct literary influence is diffused through a good portion of the OT. For example, the writer responsible for telling the story of ancient Israel in its land found in Joshua, Judges, Samuel, and Kings was a Deuteronomist. Other writers using Deuteronomic language and thought edited several prophetic books, in particular, Hosea and Jeremiah. Deuteronomy, which presents itself as a written authoritative law for Israel in its land is the first book to see itself as “Scripture” (Deut. 17:19-20; 28:58; 29:19; 31:11). Deuteronomy, which sees Israel’s future as determined by its observance of the Law, shaped the development of early Judaism. This book, more than any other, enabled ancient Israel to survive the loss of its religious and cultural institutions during the Babylonian crisis. It made the Law the preeminent and life-giving religious institution for Israel.

Deuteronomy presents itself as Moses’ testament to Israel, which he delivers as a farewell speech to the tribes just before his death in Transjordan and their entrance into Canaan. The “testament” was a common form used in the ancient world to diffuse moral teaching. Despite this formal unity, the book of Deuteronomy as we have it is not a unified literary work. For example, it has two introductions (1:1–4:40; 4:44–11:32). There are several appendices attached to the book, e.g., the Song of Moses (32:1-43) and the Blessing of Moses (33:2-29). There is general agreement that 4:44–28:68 forms the core of the book. Still, this core is also not a homogeneous work. The law code, which is to guide Israel’s life in the land, makes up chs. 11–26. Chs. 5–11 provide a homiletic introduction to the law code. Part of Deuteronomy’s genius is that it consistently tries to motivate Israel to obedience so the thrust of chs. 5–11 focuses on motivation. Chs. 27 and 28 reflect a ritual by which Israel accepts the obligations of the code.

Despite the attention Deuteronomy has received from interpreters because of its importance, consensus has not been reached about several fundamental issues. For example, what circles in ancient Israel’s religious leadership groups were responsible for Deuteronomy? While most interpreters recognize that ascribing the book to Moses is a theological device to legitimate its content, they have reached no consensus about the question of authorship. Priests, prophets, sages, and elders have all been suggested. Similarly, the question of the book’s date is still subject to discussion. Interpreters have supported preexilic, exilic, and postexilic dates for its composition. Many favor a date in the 7th century b.c., in part because they identify the “law book” of 2 Kgs. 23:1-3 with some form of Deuteronomy.

One of the book’s most significant literary issues is not obvious to those who read the book only in English translation. There are texts in the book that address their readers in the 2nd person singular and others that use the 2nd person plural. For example, 6:7-9; 11:18-20 are nearly identical in content, but the former uses the 2nd person singular while the latter uses the 2nd person plural. Does the change in person point to two sources? Is it a didactic device to address first the individual and then the group? Is it simply a matter of literary variation? This phenomenon has attracted significant attention from interpreters. Most agree that each instance of a change in person has to be examined on its own. There does not appear to be a single explanation for the changes.

While many literary issues must yet be resolved, the importance of Deuteronomy for the development of ancient Israel’s religious thought is clear. First, Deuteronomy introduces a new understanding of the Divine. The expression “the place that the Lord your God chooses as the dwelling for his name” (12:11) is a constant refrain in Deuteronomy and the Deuteronomistic history. It nuances the belief of ancient peoples that their gods actually dwelt in their temples. Deuteronomy never says that God dwelt in the temple or that the temple is the “house of God.” The temple is where God’s name dwells and was built for God’s name. God dwells in the heavens (26:15). Similarly, when speaking of the theophany on Sinai, Exod. 19:21 notes that seeing God posed a danger to the Israelites. For Deuteronomy, seeing God was not even an issue. It was hearing God that was the danger (4:32). The God that Deuteronomy describes is transcendent. This God is revealed through the Law. Obedience to that Law makes it possible for Israel to live (30:15-16).

Deuteronomy, then, is above all a law book. Still, it is not simply a repository for ancient laws. For Deuteronomy law is a living reality. The book’s great achievement is how it adapts ancient legal tradition to new situations. For example, in the ancient Near East and ancient Israel sacrifices made in temples were comsumed by the gods and their priests (e.g., Exod. 22:29-30[MT 28-29]; Num. 18:15-21). In Deuteronomy it is the donor of the sacrifices who consumes them. In addition, Deuteronomy instructs the donor to invite the poor to share in the sacrificial meal (14:22-29; 15:19-23). The result of Deuteronomy’s reinterpretation of ancient legal tradition is often the humanization of ancient laws. Early Judaism followed the pattern set by Deuteronomy in the production of the Mishnah and Talmud, which are new adaptations of ancient Israel’s legal traditions.

Deuteronomy offers a utopian vision of Israel’s life, not because it presents an unworkable plan for Israel’s life in the land, but because it presents Israel with ideals rather than with laws alone. For example, the law of the king (17:14-20) is unrealistic. No ancient Near Eastern monarch would ever agree to limit his prerogatives as Deuteronomy suggests. What this law emphasizes is the equality of all Israelites under the Law. In the eyes of the Law, there are no subjects nor king but only “brothers.” Similarly, Deuteronomy consistently requires people of means to remember the poor. “The widow, orphan, alien, and Levite,” whom Deuteronomy never forgets (10:8; 16:11; 24:19-21; 26:12-13; 27:19), were people who had no access to land and wealth. They could not support themselves and were dependent on their fellow Israelites. Deuteronomy sides strongly with the disadvantaged.

The purpose of the Law is not simply to provide order and organization to the life of ancient Israel. For Deuteronomy, it describes a way of life that is congruent with Israel’s status as the people of God (cf. 4:32-40). The idea of Israel’s election stands behind the book of Deuteronomy. This election grants a status that Deuteronomy identifies when it calls Israel “a holy people” (7:6; 14:2, 21). In other ancient Israelite codes, Israel’s holiness is a consequence of its observance (e.g., Exod. 22:31[30]). For Deuteronomy, holiness is a fundamental characteristic of God’s people and must be the motive behind their moral choices.

Another important theological idea for Deuteronomy is the land. Deuteronomy and the Deuteronomistic literature have as a principal theme the fate of Israel in its land. God gave Israel the Law to observe in its land (12:1), and Israel’s continued existence in the land is dependent on the quality of its observance (4:26; 11:17; 28:63; 30:19). For Deuteronomy, the land of Israel is not simply the setting for the story of Israel’s life nor the basis for its economy. The land is the means by which Israel can have an authentic encounter with the Divine through the experience of God’s providential care — especially through the gift of rain and fertility. Israel’s infidelity can have only one consequence: the loss of its land and its communion with God. The importance of Deuteronomy in the development of Judaism has sealed Israel’s relationship with its land.

Finally, Deuteronomy presents covenant as a basic metaphor for Israel’s relationship with God. Some suggest that the book itself follows the structure of an ancient Near Eastern covenant. While that view may be hard to sustain, covenant is a fundamental Deuteronomic idea. Deuteronomy sees the covenant it envisions between God and Israel as flowing from the covenant at Horeb (Sinai; cf. esp. chs. 1–3). Still, the covenant in Deuteronomy is a new covenant that responds to a new situation (29:1[28:69]). Deuteronomy presents its readers with a notion of Israel’s relationship with God that is both constant and evolving. In living out this relationship, it is important to remember the past, but it is also important to look to the changing circumstances that the people of God face. Still, the one response which must characterize Israel’s reaction to these new circumstances is fidelity to its God.

Deuteronomy is the most theological book in the OT. It helped Israel survive the loss of its sacred institutions following the fall of Jerusalem to the Babylonians. It shaped the reconstitution of Judah following the restoration made possible by the Persians. Judaism, as it exists today, is a product of the book of Deuteronomy. Christianity developed its self-understanding in conversation with the theological perspectives that are at the heart of this book. From a theological perspective, it is hard to overestimate the value of the book of Deuteronomy.

Bibliography. G. Braulik, The Theology of Deuteronomy (North Richland Hills, Tex., 1994); D. L. Christensen, A Song of Power and the Power of Song (Winona Lake, 1993); F. García Martínez, ed., Studies in Deuteronomy. VTSup 3 (Leiden, 1994); E. W. Nicholson, Deuteronomy and Tradition (Philadelphia, 1967); M. Weinfeld, Deuteronomy and the Deuteronomic School (1972; repr. Winona Lake, 1992).

Leslie J. Hoppe, O.F.M.

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DEUTERONOMY, BOOK OF

Eerdmans Dictionary of the Bible (2000)