I. Name

The Hebrew name is taken from the opening words, Elleh haddebarim, "these are the words." In later Hebrew it is often called "The Book of Threatenings," from the threatenings found in the latter part of it. The name, Deuteronomy, "Second Law," or "The repetition of the Law," is the Latin form of the Greek name given it in the Septuagint. The title, growing out of the translation of 17:18, although inexact, is appropriate since the book contains the laws found in the previous books of the Pentateuch with practical exhortations based upon them.

II. Contents

As indicated in the title, the book contains a restatement of laws already in force, with reasons why they should be faithfully obeyed. It may be regarded as an extended discourse covering the entire subject, but there are breaks in the transition from one part to another which make it more convenient to divide it into three discourses with a general conclusion.

1. The historical review. Chs. 1:1-4:43. — After a brief statement concerning the time and occasion of the utterance, 1:1-5, we have a review of Israel's history during the forty years in the wilderness, showing that obedience had always brought a blessing, and disobedience loss and failure, 1:6-4:40. This is followed by a statement in regard to the three cities of refuge on the east side of the Jordan, 4:41-43.

2. Repetition of the Law. Chs. 4:44-26:19. — After an introduction, 4:44-49, Moses enters upon a discussion and review of their law, basing his address on the Ten Commandments, 5:1-21. In the first part of his address he dwells especially on the first two commands, their duty to God, enforcing love for Jehovah, 6:4, 5; the abhorrence of idolatry, 7:iff; the danger of selfrighteousness, 8:ioff; and the true nature of God's service, Chs. 10 and 11. He then treats more generally of laws relating to religion, Chs. 12:1-16:17; civil administration, 16:18-21:23; and private and social life, 22:126:19.

3. The blessing and the curse. Chs. 27:1-30:20. — After instructing the people in regard to preserving the law after they cross the Jordan, Moses and the Elders declare the Blessing and the Curse, 27:1; and urge fidelity to Jehovah, Ch. 30.

4. Conclusion. — The law is entrusted to the Levites, 31:1-13; Joshua takes the place of Moses, 31:14; and we have the Song of Moses, Ch. 32; the blessing of the Twelve Tribes, Ch. 33; and the death of Moses, Ch. 34.

The time element of the book is small, only about forty days. Compare 1:3 with Joshua 4:19 and Deut. 34:8. It completes the historical record up to the assumption of the leadership by Joshua and the crossing of the Jordan.

Its close relation to the preceding books is evident, but it has a strong individuality. A decided peculiarity is its hortatory tone. It does not say, like the preceding books, "Thus saith Jehovah," but tells us what Moses says to the people. But we must note that Moses speaks only in explanation and enforcement of what God had first spoken to him. The central thought is, Jehovah has chosen Israel, let Israel now choose Jehovah.

Its relation to the later books is most intimate, while the New Testament makes constant reference to it and uses it as an unquestioned authority.

The unity of the book cannot be assailed. It has one purpose, to arouse Israel's loyalty; it proceeds along one line, its language has great uniformity and is very pure, and all the details point to a definite, brief period when it would be likely to arise. The death of their great leader and their passage into their promised land furnish just the conditions which would naturally produce such a work, and the various objections to such an origin, mostly technical, do not furnish a sufficient reason for abandoning its Mosaic origin. That it was written in the days of Josiah, 2 Kings 22:8, or perhaps in the troublous times of Manasseh, by one who sought to dramatize Moses and so to arouse the people to a higher life, is an assumption requiring so many unlikely conditions for its fulfillment that it becomes almost impossible of acceptance.

The Book of Deuteronomy fitly closes the formative period of Israel's history. With the death of their great leader, Moses, the whole scenery and action change. The foundations have been laid and the work of development now begins. Those critics who ignore the old Hebrew division, known as the Torah or the Law, and contend for a Hexateuch, made by the addition of the Book of Joshua to the Pentateuch, forget the importance of this distinction. Joshua marks the beginning of a new era in their history; it does not form the conclusion of an older order. This is as manifest locally as historically and doctrinally. Out of slavery and the long and weary migratory life to which Deuteronomy brings us, they pass in Joshua to their settlement in a permanent home. The national spirit now begins to arouse them to a sense of their unique position among the nations. Doctrinally Moses had brought them to know and honor the idea of law, and especially had he taught them the supreme importance of that Law of Love to Jehovah, 6:4, 5, which is the underlying principle of all noble character, and is used by Christ as expressing the succinct and all-comprehensive principle of the New Dispensation, where love to God and love to man form the supreme attainment to which the Gospel leads. Mark 12:29-31.