Deuteronomy

Tyndale Old Testament Commentary

Edward J Woods, Edward Woods

• Publisher: IVP
• Year: 2015
• Print ISBN: 9781844745333
• eBook ISBN: 9781783592234
• Topic: Teología y religión
• Subtopic: Cristianismo

Deuteronomy has been aptly described as a book 'on the boundary': it addresses the possibilities of new life 'beyond the Jordan' as dependent upon Israel's keeping of the law and acknowledgment of Yahweh's supremacy. Moses leaves the people with his last will and testament that would ensure their success and well-being in the new land. Ted Woods expounds this book's breathtaking and all-encompassing vision, and shows how the Israelites, from king to ordinary citizen, were exhorted to make its words the interpreter of their life's story within the land.

3. THIRD ADDRESS OF MOSES: RECAPITULATION OF THE COVENANT DEMAND AND THE CALL TO CHOOSE GOD AND OBEY (29:1 – 30:20)

Context

From a literary point of view, it is generally agreed that chapters 29 – 30 do not strictly concur with covenant documents as they were ordinarily crafted in the ancient world, which concluded with curses and blessings. While acknowledging a basic treaty structure for Deuteronomy, McCarthy (1981: 204) sees the kernel in chapters 5 – 28. This is framed by two independent speeches (Mayes 1979: 148–149, 358–359) in covenant form, linking Horeb (ch. 4) with Moab (chs. 29 – 30), looking at past, present and future, and ending on a positive note, thus providing a framework of hope to counter the curses of chapter 28. Finally, we may broadly agree with McConville (2002: 413) in seeing chapters 29 – 30 as exploring further the implications of Israel’s acceptance of the terms of the covenant, especially those of the curse (29:19–21; 30:1, 15–20 [ET]) in chapter 28.

A. Israel exhorted to accept the covenant (29:1–15)

Comment

2–3 [ET]. The section (v. 2a [ET]) begins with Moses’ summons (lit. ‘call’) to all Israel last encountered at 5:1 with reference to the covenant at Horeb made with the present generation. Now all Israel is summoned to respond in obedience to the terms of the renewed covenant made at Moab (v. 9 [ET]). This section opens with an historical review similar to the prologue section in treaties. It is typically based upon Yahweh’s prior action of deliverance from Egypt. The words your own eyes have seen (vv. 2b–3a [ET]) recall 11:1–7 (cf. Exod. 19:4), and the triad of great trials, miraculous signs and great wonders is found only here and at 4:34 (cf. 6:22; 7:19; 26:8), referring primarily to the plagues of Egypt (cf. Exod. 7:3–5).

4–6 [ET]. But to this day the LORD has not given you (second-person pl.) a mind (or ‘heart’) that understands or eyes that see or ears that hear (v. 4 [ET]). The phrase to this day occurs six times in Deuteronomy (2:22; 3:14; 10:8; 11:4; 29:3; 34:6), with the sense that nothing has really changed, or is likely to do so. Like the exodus, the wilderness has failed to bring Israel to a right knowledge, recognition and acknowledgment of Yahweh. The same issue is found at 9:4–7 and 10:16, and further anticipated at 30:6, which may be seen as the narrative solution to 29:4 [ET] 3 [MT] (cf. 31:27–29). The new note sounded here is that Yahweh should give the people minds (or hearts) to know (cf. 8:2–5), in order to produce right action. In this sense, the Lord will have to give the people knowledge, sight and obedience (cf. Jer. 24:6–7; 31:33–34; Ezek. 36:26–28).

7–8 [ET]. The reference to the conquests in Transjordan not only continues the idea of a test of Israel’s obedience, but now places Yahweh’s great defeat of these kings (cf. 2:24 – 3:11) as the most recent and notable victories of Israel that are related to Moab (v. 7a [ET]). This includes the preliminary fulfilment of the promise of land made to Abraham that takes in the land (inheritance) already given to the two and a half tribes east of the Jordan (v. 8 [ET]; cf. 3:12–20).

9 [ET]. These more recent events provide Israel with a strong motivation to obey the covenant made at Moab, as an appropriate response and consequence of Yahweh’s covenant faithfulness and acts of salvation. But here understanding is contingent upon and framed by doing (śākal; cf. Gen. 3:6; Deut. 32:29) the words of the covenant (cf. v. 9b [ET] framed by v. 2b [ET]).1

10–15 [ET]. This passage provides the background for 26:17–19 and 27:9. Now Moses gathers up the past of patriarchal promise and Horeb assembly into a new act of covenant making and ratification for both the present (vv. 10–13 [ET]) and future (vv. 14–15 [ET]) generations. The message of this passage is presented in a chiastic form:

a. standing (nāṣab) today in the presence of the Lord (v. 10 [ET])

b. making covenant and oath/curse (’ālâ; v. 12 [ET])

c. his people/your God – patriarchal promise (v. 13 [ET])

b¹. making covenant and oath/curse (’ālâ; v. 14 [ET)

a¹. standing (‘āmad) today in the presence of the Lord (v. 15 [ET])

10–11 [ET]. The opening phrase, standing (v. 10 [ET]; nāṣab) before the Lord, indicates the liturgical formality and purpose of the gathering. This is followed by something new in terms of the careful and accurate enumeration of the covenant members of Israel, ordered from the greatest to the least. This inclusive list of leaders (cf. Josh. 23:2; 24:1 = elders, leaders, judges and officials), men, wives, children and resident aliens who chop wood and carry water (cf. Josh. 9:21, 23, 27) all find themselves standing before the Lord. Each person is equally important and responsible as a member under the terms and sanctions of the covenant.

12 [ET]. Israel enters (‘passes through’ or ‘over into it’; ‘ābar) this covenant which is sealed with an oath/curse (’ālâ). This unique use of the word enter is mainly used in Deuteronomy for ‘going over’ into the land. Its usage here may have been suggested by its associations at 29:16–18 [ET] with idolatry. Or it may relate to the covenant ceremony of ‘passing through’ the parts of slaughtered animals (Gen. 15:17–18), anticipating the empty oath/curse of 29:19–21 [ET](cf. Jer. 34:18).

13 [ET]. This particular expression of the covenant relationship forms the rhetorical centre of the section. It recalls 26:17–18 and here refers to the fulfilment of the oath to Abraham, Isaac and Jacob (cf. 1:8; 6:10; 9:5, 27; 30:20). Its function is to reassert the fundamental basis on which the covenant is established (and maintained) precisely at Israel’s most solemn point of covenant commitment (McConville 2002: 416).

14–15 [ET]. Future generations are included in and bound by this covenant (cf. 29:11 [ET]; 30:2, 6, 19; cf. 5:2–3), as was sometimes the case with both Hittite (ANET, pp. 203–205) and Assyrian (ANET, pp. 534, 537–539) ancient political treaties.

B. Punishment for disobedience (29:16–28)

Comment

16–21 [ET]. This section traces a temporal sequence from past experience (vv. 16–17 [ET]) through perilous present (vv. 18–19 [ET]) to grim future (vv. 20–21 [ET]). The covenant placed Israel under the inescapable curse that upholds obedience (Nelson 2002: 341).

16–17. The route from Egypt to Moab exposed Israel to detestable (šiqqûṣîm) things (cf. 1 Kgs 11:5, 7; 2 Kgs 23:13) and idols (gillûlîm; cf. Lev. 26:30)2 of wood and stone, silver and gold (vv. 16–17 [ET]; cf. wood and stone at 4:28; 28:64). Egypt would have inspired the incident of the golden calf (9:7–21; cf. Exod. 32:1–14), and the episode of Baal of Peor frames Israel’s idolatry at Moab (cf. Num. 25:1–5).

18–21. These verses, which embody the heart of the argument of the chapter, are concerned with the liability and responsibility of each individual (man or woman), as well as each clan or tribal unit within Israel, with regard to the sin of idolatry. Whereas in chapter 13 the people are the agents of punishment because the person there sins publicly, here the person’s thoughts (whether individual or group) are kept private. Therefore, Yahweh himself executes punishment (cf. 27:15–26).

18. Idolatry begins when the heart deliberately forsakes the Lord and turns away (pānâ) to worship other gods, after tasting his covenant goodness (cf. 30:17; 31:18, 20). Such a practice is described as a root that produces bitter poison (cf. 32:32–33; Jer. 9:13–15). This may be illustrated by the golden calf incident, inspired by the root of Egyptian idolatry, which the people carried with them out of Egypt, coupled with a spirit of continuous rebellion (9:7–24; cf. 31:27–29).

19. The root that bears such evil fruit is now described as a person who hears the covenant sanctions (lit. ‘words of this curse’), but considers himself immune by invoking a blessing on himself (lit. ‘in his heart’), and thinking, I will be safe, even though I persist in going my own way (lit. ‘in the stubbornness of my heart’; cf. Jer. 7:4–8). The result of such rebellion would be the utter ruin of the watered land as well as the dry (i.e. as a raging bushfire destroys both dry and fresh trees alike; cf. 1 Kgs 18:38; Luke 23:31). Thus, if idolatry were to take root in Israel, the result would be the utter ruin of the nation (cf. 2 Kgs 17:7–23) (Thompson 1974: 282).

20–21. Outward conformity to covenant requirements (including circumcision) would not save such persons. Those who walk in the stubbornness of their own hearts (presumably deliberate sin) would not be offered any forgiveness (sālaḥ; only here in Deuteronomy; cf. Num. 14:19–20; esp. 15:25–26; 1 Kgs 8:30–50; 2 Kgs 24:4; Jer. 31:34). Further, the Lord’s anger and jealousy would smoulder (‘āšan; cf. Exod. 19:18; Pss 74:1; 80:4) against that person (cf. 4:24; 6:15; 7:4), and every curse (’ālâ)3 written in this book would fall (lit. ‘crouch’; 30:1 = come upon; cf. 28:45; Gen. 4:7) upon them. Yahweh would blot out their name from under heaven (cf. 7:24; esp. 9:14; 25:6, 19), and such a person would be singled out from all the tribes of Israel for disaster. Moreover, all the curses he had taken lightly would fall heavily upon him (cf. Josh. 7:14–26; Acts 5:1–11).

22–28. Some see these verses as a later insertion into the text, because the transition to the future appears to be abrupt and unexpected (Nelson 2002: 342). But one can argue that this passage follows the logic and argument of 4:25–28. Both sections share the fulfilment of the curses in history, including the reversal of the speech of the nations made at 4:5–8, now framed at 29:24–28 [ET]. The section thus anticipates a time when both the children of the present generation and foreigners will look back and see the horror of the plagues and diseases inflicted upon the land because of Israel’s forsaking (‘āzab; cf. 28:20; 31:16–17) the covenant (v. 25 [ET]; cf. 5:2–3), expressed in the form of apostasy and idolatry (‘serving’ and ‘worshipping’ other gods; v. 26 [ET]).

The argument of this section is presented in the catechetical style of question and answer (cf. 6:20–25). This is framed by the word ‘say’ (’āmar) at the beginning of verse 22 [ET] (‘a future generation will say’ – both your children and foreigners), followed by verse 24 [ET] (‘and all the nations will ask’), concluding with verse 25 (‘and they will say’). This last reference might refer to the deductions of the nations themselves or to others, including Israel (cf. 1 Kgs 9:8–9; Jer. 22:8–9).

A further concentric pattern is present, which highlights Yahweh’s wrath (here in its most concentrated form in the book) in the following way: ‘wrath’, ‘hot anger’, and ‘great fury’ (vv. 23, 28 [ET]) surround ‘burning anger’ (vv. 24, 27 [ET]). The first of the references to Yahweh’s wrath and hot anger at verse 23 [ET] likens the land to the destruction of Sodom and Gomorrah, with its soil a burning waste, ruined by salt and sulphur, thereby preventing any form of growth and vegetation (cf. Gen. 19:24–25). Then, as a result of this ruin in the frame at verse 28 [ET], the Lord, in his threefold wrath, hot anger and great fury, uprooted (emphatic position) Israel from their land (cf. Ps. 80:8–9) and thrust them into another land, as it i...

Table of contents

• Tyndale Old Testament Commentaries
• Deuteronomy
• CONTENTS
• General preface
• Author’s preface
• Abbreviations
• Bibliography
• INTRODUCTION
• ANALYSIS
• COMMENTARY
• 2. SECOND ADDRESS OF MOSES: WHAT GOD COMMANDS FOR THE FUTURE (4:44 – 28:68)
• 3. THIRD ADDRESS OF MOSES: RECAPITULATION OF THE COVENANT DEMAND AND THE CALL TO CHOOSE GOD AND OBEY (29:1 – 30:20)
• 4. THE TRANSITION FROM MOSES TO JOSHUA (31:1 – 34:12)