Page 103 - Pentateuch

The outline of Deuteronomy follows the typical outline of such treaties written during this era of history:
Preamble (1:1-5), historical prologue (1:6-4:49), general stipulations (5), specific stipulations (6-26),
blessings and curses (27-28), and witnesses (30:19; 31:19;
32:1-43). 117 The variations between details written in Fig. 72: Bronze vassal treaty, 1235 B.C.
Deuteronomy in contrast to typical treaties speak volumes
about God’s relationship with Israel. We notice especially the
expectation of love between God and Israel. He, of course, has already initiated the bond (4:37; 7:8) and
promises to continue loving the nation (5:10; 7:9, 12, 13). He expects the people to do no less in their love
of him (6:4; 10:12; 11:1, 13, 22).

In this way, Deuteronomy is a covenant renewal document. An entirely new generation than the people
who were at Mount Sinai stands ready to promise wholehearted obedience to God. Forty years have
passed, and they are about to enter the land. Yet their relationship with God is the same. The “old
covenant” must be renewed generation after generation. The time frame of Deuteronomy underscores the
importance of renewing the covenant. The words of Moses begin “in the fortieth year, on the first day of
the eleventh month 1:3). When he finishes, the text reads, “on that same day the LORD told Moses (32:48)”
to go up to Mount Nebo and die. The entire book of messages from God through Moses to the people may
have taken no more than one day or, at most, a few days.

Much later in Israel’s history, a similar occurrence is recorded. The covenant had been so neglected by evil
kings that Deuteronomy (and perhaps the entire Pentateuch) had been lost. King Josiah decided to repair
the temple, and in the process, a scroll was found (2 Kings 22:1-5). This “Book of the Law” was read to the
king, and he “tore his robes,” perhaps in response to the curses listed for those who disobey God (v. 11). He
takes steps to renew the covenant for his generation (23:2), including the celebration of the Passover
(23:21). 118

After a brief preamble (1:1-5), Moses reviews the history of the relationship between God and Israel. He
recalls how leaders were chosen to help him govern (1:9-18). He details the spies sent out into the land and
the unwillingness of the people to enter the land (1:19-46). He passes by the forty years in the wilderness
quickly, “For a long time we made our way around the hill country of
Seir (2:1).” He recounts God’s instructions about avoiding conflict with
certain nations related to Israel and fighting certain other nations with
the LORD’s help (2:4-11). He reminds them of how God allowed the
Reubenites and Gadites and one-half of Manasseh to settle on the
east of the Jordan River if they first helped the others conquer the
land on the west. He also mentions the greatest pain in his own life.
He had pleaded with the LORD, “Let me go over and see the good
land… (3:25). He was refused and told to commission Joshua to take
his place (3:21-29). This is the history of God dealing with Israel in a
covenant.

The words of Moses become more pointed. Historical references
continue, but they serve more like illustrations. The call is to hear and
follow, to neither add to nor subtract from God’s word, and to keep
“the commands of the LORD your God that I give you (4:1, 2).” Part of
God’s goal is for Israel to “live” (v. 1), and part is for other nations to
Fig. 73: Hittite vassal treaty, 1235
B.C. see and say, “Surely this great nation is a wise and understanding

117 The outline suggested here is a modification of Craigie’s.
118 Note how in these historical references we find an early understanding of specific books as part of God’s “Bible.”
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