deuteronomy

Background

Author.   The authorship issue here is very similar to that of the rest of the Pentateuch (see Genesis especially). New Testament attestation for the Mosaic authorship of Deuteronomy is probably stronger than that of any of the other books of the Pentateuch.

It was noted in the Genesis Background that one of the proposed documentary sources for the Pentateuch was the D (for Deuteronomic) source. The suggestion is that the Mosaic zealots of Josiah’s day created a type of Israelite literature which emphasized exhortation unto covenant obedience, strengthened by the blessing-cursing incentive. Since this is such a significant element of Deuteronomy, as well as of the revival under Josiah, it is commonly insisted it was the product of that generation.

The fact that the covenant form remarkably parallels that of the second millennium Hittites, which also emphasized both positive and negative incentives for compliance, it is much more plausible to say the book was composed in the mid-second millennium.

Other objections to the early date required for Mosaic authorship include the observation of Moses’ obituary in the last chapter, references to Jerusalem in chapter 12, and numerous predictions of Israel’s dispersion and regathering. That another added the notice of Moses’ death as an appendix to his book and ‘complete works’ (the Pentateuch) is entirely plausible. Concerning the insistence on sacrifice only at the “central sanctuary” which Yahweh would choose: “If Deuteronomy were a forgery for the purpose of effecting reform by eradicating the high places in favor of the centralization of worship at Jerusalem, it is almost unthinkable that Jerusalem would not be mentioned [i.e., actually named].”[1] On the bases of the covenant blessings and cursings and Israel’s history of rebellion since Sinai, it does not seem such amazing prescience by one of Moses’ intelligence and knowledge of the people to predict their eventual failure and expulsion from the land. And certainly there is no reason to believe God could not or would not reveal the same to such an important servant as him. Likewise, the prediction of their restoration is entirely consistent with the Mosaic doctrine of unconditional election and the unilateral Abrahamic covenant.

Date of composition.   As with the book of Numbers, given Mosaic authorship, the book had to have been written in the last days of Moses’ earthly life, ca. 1406 B.C.[2]

Historical setting.   The entire book is set in the plains of Moab on the east side of the Jordan opposite Jericho where Moses had led the people at the conclusion of the forty years wilderness wanderings. There Moses addressed the new generation in renewal of the covenant made at Sinai.

Argument

There are numerous key features that bear on the over­all argument of the book. First and perhaps foremost is the fact that the form of the book follows that of the second millennium Hittite Suzerain (or Vassal) Treaty.[3] That form implies some seven or eight elements which are reflected in the book:

Preamble, identifying the author of the treaty or covenant (b^erith; 1:1–4);

Historical Prologue, “mentioning previous relations between the two parties involved; past benefactions by the suzerain are a basis for the vassal’s gratitude and future obedience”[4]  (1:5—4:43);

General Stipulations, “a call for wholehearted allegiance to the king”[5]  (5:1—11:32);

Specific Stipulations, “detailed laws by which the vassal state could give concrete expression to its allegiance to the king”[6]  (12:1—26:15);

Divine witnesses, “a long list of gods called to witness the covenant,”[7] a feature which by the nature of Israel’s God would not be duplicated in the same way, but which may be reflected in calls on “heaven and earth” (4:26; 30:19; 31:28);

Blessings and curses, sanctions for compliance-noncompliance (27–28);

Arrangements for the Deposit of a copy of the Covenant in the possession of both parties and its Periodic Reading / reaffirmation by the vassal (31:9–13, 26). Kline expands this feature speaking of “Succession Arrangements or Covenant Continuity, in which are included the invocation of witnesses and directions for the disposition and public reading of the treaty (31–34).”[8]

The operative observation is that the book reflects covenant renewal between Yahweh and Israel.

The second key observation on the book is that this is the restatement or renewal of the covenant made at Mt. Sinai some forty years previously with the generation preceding the present one. The adults of those hearing these words from Moses had been mi­nors or unborn at the time of Sinai. Third, the book seems to be made up of three or four distinct ‘sermons’ by Moses which are strongly hortatory. Fourth, the key to successful compliance according to Moses is wholehearted loyal love to Yahweh the suzerain. Fifth, there is a prophetic element to the book in which Moses anticipates Israel’s future covenant defec­tion which would be answered by divine judgment, and followed ultimately by national repentance and spiritual conversion brought about by divine grace and answered by divine blessing. Finally, it is significant that this book marks the end of Mosaic leadership of the nation. He was barred by God from entering the land, and was required to hand the reins of leadership to his protege Joshua.

The Message of the Book

The Subject of the book is “Renewal of the Sinai covenant with the new generation that was to invade and conquer the Land.” The hortatory flavor requires that the Complement be an “ought” statement: “… ought to produce covenant obedience from a heart of love.”

The Goal of the book is to encourage loving obedience to God as his will is expressed in the Law of Moses.

The Theological design of the book is to reveal God who purposes to do conflict with evil through the mediation of the nation Israel, his vassal, and to demonstrate the seriousness of his demand for obedience from those who are his by his sanctions of blessings for the obedient and curses for the disobedient.

The Literary design of the book is to persuade the elect nation to keep the covenant by explaining the terms of the covenant and the consequences of both obedience and disobedience.

The Argument of the Book

After identifying himself as author and setting the scene geographically (1:1), and chronologically-historically in the Preamble (1:1–4), Moses begins his first address to the nation by reviewing the faithfulness of God to the nation through the last forty years (1:5—3:29). Beginning at Horeb (Sinai) he rehearses God’s command to move into haaretz (“the land”) to possess it in fulfillment of his promises to the patriarchs. Because of the nation’s rebellion, however, they were sentenced to forty years of wandering. Toward the end of that time God again directed Moses to head north (2:3). Passing by Edom, Moab, and Ammon, Israel’s kin (2:4–25), they came to the Transjordanian lands of Sihon and Og, both of whom they obediently destroyed (2:26—3:11), distributing their land to the two and a half tribes that requested it (3:12–22). Moses then anticipates the transfer of leadership developed in chapter 31 by acknowledging God’s forbidding him entrance into the land (3:23–29). Moses concludes this first sermon, the historical prologue, with an impassioned exhortation to obey the Law and remain loyal to Yahweh (4:1–40) and the des­ignation of three Transjordanian cities for refuge (4:41–43). What other nation has a god like Yahweh who hears his people (4:7) or commands righteousness (4:8), Moses reasons.  He reminds them of the supernatural phenomena accompanying the giving of their Law (4:9–14), to strengthen his case for faithfulness to Yahweh their God, who does not tolerate infidelity (4:15–24). The specific judgment Moses would personally suffer is being forbidden to enter the land (4:21–22); the judgment the people would suffer for disobedience would be expulsion from the land (4:23–28). Nevertheless Yahweh is merciful, and would respond to their repen­tance even in exile, and bring them back in blessing (4:29–31). In conclusion Moses reiterates that Israel is greatly privi­leged and responsible because her God, Yahweh, is the only God (4:32–40).

Moses’ second sermon (4:44—29:1) is an exposition of the stipulations of the covenant, beginning with the larger, gen­eral ones (4:44—11:32) and proceeding to the narrower, specific ones (12–26). Moses takes the people back to Horeb and empha­sizes that that covenant was not just between their parents and Yahweh, but with themselves (5:2–5), and they therefore needed to hear it again and recommit themselves to obey it (5:1). The heart of the covenant was the Ten Commandments, which Moses repeated almost word for word from Exodus 20 (5:6–21).

Moses then reminds the people that he is their mediator before God, as even they requested (5:22–33), supporting his right to speak and to be heard.

Moses moves next to preaching the key pitfalls inherent in the covenant: the great command to love Yahweh (6); the demand to annihilate the Canaanite nations (7); the danger of blessing-complacency (8); and the danger of the pride of righteousness (9:1—10:11); and concludes the section on general stipulations with five reasons Israel should love God and keep the Covenant (10:12—11:32).

Love for God, the great commandment, is to be the heart of religion (6:4–5) as well as the heart of covenant transmission to succeeding generations (6:6–9, 20–25). Obedience to this command will not come naturally, but will require diligence (6:10–19).

The first national task upon entrance into the land would be military conquest. Because of their wickedness (9:4–5) God commanded their utter destruction (7:1–5). Israel’s uniqueness (“a holy people,” 7:6)—exempt from destruction, and in fact the instrument of the Destroyer—was based solely on God’s sovereign election (7:6–11). Obedience was encouraged by promise of blessing (7:12–16), and victory was promised (7:17–26).

The occupation of such a bountiful land carried with it the pitfalls of being “satisfied” and “proud” (8:10, 14). There­fore Moses urged the people always to remember God’s miraculous and gracious provisions during the desert wandering (8:1–6), and that it was He who gave this land and Israel’s “power to make wealth” (8:18).

The victorious conquest of Canaan was not only com­manded, it was promised (9:1–3). Such victory could and would lead Israel to a self-righteous pride, according to Moses (9:4–6). But her history of rebelliousness—even at Mt. Horeb and consistently thereafter (9:7—10:11)—proved there was no sound basis for it.

Moses then summarized by enumerating some five reasons Israel should love God and keep the covenant: God’s perfections (10:12–22); Israel’s redemption (11:1–7); God’s favor toward the land (11:8–17); the victory God promised (11:18–25); and the blessings that accompany obedience and curses that accompany disobedience (11:26–32).

Beginning with chapter 12 Moses turned his attention to specific stipulations of the covenant. The first had to do with faithfulness to the central sanctuary Israel would establish in the land (12:2–28). They were to destroy all pagan altars and idols (12:2–4); they were to offer sacrifices only at the desig­nated sanctuary (12:5–14); and they were to celebrate the sacri­fices holily: that is, clean animals drained of their blood (12:15–28).

The sin of idolatry was next. Israel was to oppose the idolatry of the pagan nations (12:29–32) so fiercely that they should execute a prophet (13:1–5) or a family member or friend (13:6–11) who attempts to seduce others into idolatry, and utterly destroy any town that goes into it (13:12–18).

Because Israel is a holy nation she is prohibited from practicing pagan rituals for the dead (14:1–2); the people are to make a distinction between clean and unclean animals (14:3–21); and the tithe of her crops belongs to the Lord (14:22–29).

The nation is commanded to practice periodic release—every seventh year—of all citizen debtors from their debts (15:1–11) and all citizen slaves from their slavery (15:12–18), the design being to forestall the formation of a poverty class (15:4).

All first-born animals belong to Israel’s God, and are to be devoted to him, or if defective, killed and eaten at home (15:19–23).

All Israel is to celebrate annually the feasts of Passover-Unleavened Bread (16:1–8), Weeks (16:9–12), and Booths (16:13–17) “before Yahweh your God in the place which he chooses” (16:16).

Those who assume positions of leadership over the people are held responsible according to appropriate criteria. The role of judge is to provide absolutely fair and right justice (16:18–20), which means among other things the condemnation of religious transgression of the covenant (16:21—17:13). The king, whenever Israel appointed one, must never ‘outgrow’ his total dependency on God (17:14–17), nor assume a stature of being above the law, especially the Law of God (17:18–20). Levites and priests must always be accorded respect—even materially—for their service to the Lord (18:1–8). ‘Prophets’ must painstakingly be tested to determine whether they truly speak for God (18:9–22).

The matter of justice is developed further in the use and misuse of cities of refuge (19:1–13) and the prohibition of mov­ing boundary markers (19:14). Witnesses to an alleged crime must number more than one (19:15), and those giving false testimony must be judged themselves (19:16–21).

Even their conduct of war was regulated, since they fought God’s battles (20:1–4). The distracted and fearful were to be exempted from the conscription (20:5–9). Distant cities were to be offered an ultimatum of vassalage or destruction (20:10–15), while cities in “the land” were all under the ban of total destruction (20:16–18). Fruit trees being God’s gift to his people were to be spared (20:19–20).

From here to the conclusion of this second sermon Moses addresses numerous matters in brief. He deals with the problem of expiation in the face of an unsolved murder (21:1–9). He addresses family life and the specific questions of marrying a foreign captive (21:10–14), the inheritance of the first-born (21:15–17), and how to deal with a rebellious son (21:18–21). Miscellaneous issues ranging from transvestitism to bird hunting are touched rapid-fire (21:22—22:12).

Returning to the home Moses touches various laws of marriage violations, including charges both legitimate and ille­gitimate of non-virginity (22:13–21), adultery (22:22), rape (22:23–29), and incest (22:30).

Moses then resumes the treatment of miscellaneous matters, many related to social justice and mercy, others to holiness (23–25).

In conclusion to this second sermon Moses directs the nation concerning the promised bountiful blessing in the land. The first fruits (26:1–11) and the tithe of the produce of the land (26:12–15) are to be given in recognition of the fact that they are God’s gift (26:9). The preacher then cannot resist the opportunity to repeat his main point: obey wholeheartedly (26:16–19). This concluded the stipulations section of the covenant.

Entrance into and occupation of the land is everywhere anticipated. As the covenant just stated looked forward to life in the land, it was entirely appropriate that the covenant should be reaffirmed upon entry (27–28). They were to convene at Mt. Ebal and there erect stones with the law written on them (27:1–4), and offer sacrifices (27:5–8). They were also to pronounce curses against themselves should they disobey the covenant writ­ten on the stones, naming sins which would incur the curses (27:11–26). Moses then proceeded to encourage covenant fidelity by describing blessings Israel would enjoy as a result of her obedience (28:1–14), and curses—monotonously terrifying—she would suffer for disobedience (28:15–68).

Moses’ third sermon is a recapitulation of the covenant demands (29:2—30:20).[9] The heart of Moses (and of God) is seen once again in his final prophetic appeal for covenant faithfulness (29:2–29). He reminds them again of God’s past gracious provisions (29:2–8), and urges them to own this covenant person­ally (29:9–17). Prophetically he describes the serious consequences of covenant violation (29:18–28). At the same time he acknowledges his and their ignorance concerning the details of the future outworking, notwithstanding their responsibility to be faithful to what they do know (29:29). Despite their anticipated apostasy, God guarantees mercy and blessing whenever his people repent (30:1–10), which implies a changed heart (30:6; cf. 29:4). (This is developed in fuller detail in the New Covenant of Jeremiah 31:31–34 and Ezekiel 36:25–27.) In his final words Moses expresses the overriding issue in the simplest of terms: to obey is life, to disobey is death (30:11–20).

The concluding chapters describe Moses’ final acts and his death (31–34). To assure the continuity of the covenant the leadership was formally passed to Joshua in anticipation of Moses’ death (31). Moses urged all—people and leader—to be strong (31:1–8), and he directed that the covenant-law be read every seventh year in the hearing of all the people (31:9–13). God then called Moses and Joshua apart for the private and official trans­fer of authority (31:14–23). Here God specifically confirmed the fact of Israel’s future apostasy (31:16–17), in condemning anticipation of which he directed Moses to compose the song found in chapter 32 (31:19–22). Moses then directed that “this book of the law” be solemnly placed beside the ark as a witness against the nation in the day of her apostasy (31:23–29).

The Song of Moses (32:1–43, introduced in 31:30) was a prediction of apostasy, judgment, and grace, written in accusing­ly memorable poetry. The backdrop for the coming message of con­demnation was set by the review of God’s unfailing grace shown to Israel (32:4–14). Thus Israel’s proud apostasy is proved to be all the more heinous (32:15–18). The judgment Israel could expect—her abandonment to the nations (32:28–33)—from God’s anger (32:19–27) was entirely justified. Nevertheless Israel’s God will continue to be just and merciful, exacting vengeance on the nations for Israel (32:34–43).

Having composed and delivered his ‘Swan song,’ Moses issued one final plea to the nation to obey (32:44–47), and was then directed by God to ascend Mt. Nebo for his only (mortal) view of the land (32:48–52).

Reminiscent of Jacob in Genesis 49, chapter 33 is the record of blessings Moses pronounced on eleven tribes individu­ally (Simeon is omitted; both of Joseph’s sons are named, v. 17). The blessings are prefaced by an en­comium of God’s majesty and love of Israel (33:1–5), and con­cluded by another encomium of God as Israel’s powerful and gracious savior (33:26–29). Exalted among the tribes are Levi and Joseph (33:8–11, 13–17). The blessings themselves, though critically problematical, suggest much individualized prophecy largely realized in the next few centuries.

The last chapter, probably not from the hand of Moses, describes his only view of the land—from Mt. Nebo—(34:1–4) and his death and secret burial by the Lord, and the people’s month-long mourning (34:5–8). Joshua is then exalted as the ‘spirit-filled’ successor to Moses (34:9), and Moses is eulogized as a unique prophet (34:10–12).

Outline

First Sermon: 1:1—4:43

I. Covenant Preamble: Identification of the author  1:1–4

A. The place  1:1–2

B. The time  1:3–4

II. Historical Prologue: Yahweh’s past benefits to Israel  1:5—4:43

A. Review of God’s mighty acts from Horeb to Beth Peor  1:5—3:29

1. Israel’s beginning at Horeb  1:5–18

a) God commands Israel to conquer the Promised Land.  1:5–8

b) Moses organizes Israel’s leadership.  1:9–18

2. Israel’s rebellion and failure at Kadesh  1:19–46

a) The spies’ mission and report  1:19–25

(1) Moses directs the nation to invade the land.  1:19–21

(2) The people request an ‘intelligence’ mission.  1:22

(3) The spies report on the good land.  1:23–25

b) The people’s rebellion  1:26–33

(1) The people complain of inability.  1:26–28

(2) Moses urges faith in God.  1:29–31

(3) The people refuse to trust God.  1:32–33

c) Yahweh’s pronouncement of judgment: only Caleb, Joshua, and the children will enter.  1:34–40

d) The people’s failed attempt to invade the land  1:41–46

3. Israel’s progress from Kadesh to Transjordan  2:1–23

a) No conflict with Esau  2:1–8

b) No conflict with Moab  2:9–12

c) Arrival at the brook Zered  2:13–15

d) No conflict with Ammon  2:16–23

4. Israel’s victories in Transjordan  2:24—3:11

a) Victory over Sihon  2:24–37

b) Victory over Og  3:1–11

5. Distribution of Transjordan to two and a half tribes  3:12–17

6. Preparations for the invasion of Palestine  3:18–29

a) The Transjordan tribes must help conquer the land.  3:18–22

b) Leadership must be passed to Joshua.  3:23–29

B. Exhortation to obey the Law and remain loyal to Yahweh  4:1–40

1. Exhortation concerning obedience  4:1–14

a) Israel is urged to heed and keep the law.  4:1–8

b) Israel is reminded of the giving of the law at Horeb.  4:9–14

2. Warning concerning idolatry  4:15–31

a) Israel is warned never to fashion an image of God.  4:15–24

b) Failure will lead to expulsion from the land.  4:25–31

3. Israel is commanded again to obey, because Yahweh alone is God.  4:32–40

C. The designation of three Transjordan cities of refuge  4:41–43

Second Sermon: 5:1—29:1

III. General Stipulations of the Covenant  4:44—11:32

A. The setting  4:44–49

B. The call to obedience  5:1–5

C. The ten commandments  5:6–21

D. Moses’ role as mediator  5:22–33

1. The people’s request  5:22–27

2. God’s provision  5:28–33

E. The great command to love Yahweh  6

1. The plea to obey  6:1–3

2. The great commandment: of utmost importance  6:4–9

3. Warning about complacency  6:10–19

4. Command to transmit the covenant  6:20–25

F. Commands concerning holy war  7

1. The command to completely destroy the nations  7:1–5

2. Israel’s uniqueness by election  7:6–11

3. Blessings of obedience  7:12–16

4. Encouragement to the holy war  7:17–26

G. Command to remember the Lord when prosperity comes  8:1–20

1. Reminder of God’s sustenance in the desert  8:1–6

2. Warning not to forget him in the prosperous land  8:7–20

H. Warning against pride of self-righteousness  9:1—10:11

1. Summary statement: Israel’s victory will not come because of her own righteousness.  9:1–6

2. Her deep-seated rebelliousness is shown in her history.  9:7—10:11

a) Rebellion at Horeb  9:7–21

b) Rebellion in the desert  9:22–24

c) Moses’ intercession for Israel  9:25–29

d) God’s gracious rewriting of the tablets  10:1–5

e) God’s grace in sparing Aaron, and providing Levites  10:6–9

f) Moses’ second intercession for Israel  10:10–11

I. Conclusion: Reasons Israel should love God and keep the Covenant  10:12—11:32

1. Because of his perfections: omnipotence, justice, and election  10:12–22

2. Because of his past redemption of Israel  11:1–7

3. Because of the favor he shows the land  11:8–17

4. Because of the victory he promises  11:18–25

5. Summary reason: blessings accompany obedience, curses accompany disobedience  11:26–32

IV. Specific Stipulations of the Covenant  12–26

A. Introduction  12:1

B. Faithfulness to the central sanctuary  12:2–28

1. Command to destroy pagan altars and temples  12:2–4

2. Command to offer sacrifices only at the designated sanctuary  12:5–14

3. Regulations for eating sacred things  12:15–28

C. Opposition to idolatry  12:29—13:18

1. General command to resist pagan idolatry  12:29–32

2. If the source of the temptation is a prophet  13:1–5

3. If the source of the temptation is a relative  13:6–11

4. If the source of the temptation is a city  13:12–18

D. Laws reflecting the holiness of the people  14

1. Prohibition of pagan rituals for the dead  14:1–2

2. Clean and unclean animals  14:3–21

3. The tithe  14:22–29

E. The year of release  15:1–18

1. Remission of debts every seventh year  15:1–11

a) The law stated  15:1

b) The law explained  15:2–6

c) The law applied: no refusal of generosity to the poor  15:7–11

2. Release of slaves  15:12–18

F. Consecration of first-born animals  15:19–23

G. The pilgrim festivals  16:1–17

1. Passover-Unleavened bread  16:1–8

2. Weeks  16:9–12

3. Booths  16:13–17

H. The leaders of the theocracy  16:18—18:22

1. Judges  16:18—17:13

a) Justice demanded  16:18–20

b) Justice defined  16:21—17:13

(1) Impure worship must be prevented.  16:21—17:1

(2) Idolators must be executed.  17:2–7

(3) The high court’s decisions are final.  17:8–13

2. King  17:14–20

a) His dependency on God  17:14–17

b) His humble obedience  17:18–20

3. Priests and Levites  18:1–8

4. Prophets  18:9–22

a) False prophets and sorcery  18:9–13

b) True prophets of God; especially the ultimate Prophet  18:14–22

I. The cities of refuge and criminal law  19

1. Law of the cities of refuge  19:1–10

2. Execution of murderers  19:11–13

3. Prohibition of moving boundary markers  19:14

4. The law of witnesses  19:15–21

a) Two or three required  19:15

b) Liars receive poetic justice  19:16–21

J. Laws of warfare  20

1. Trust in God for victory!  20:1–4

2. Various exemptions  20:5–9

3. Dealing with cities  20:10–18

a) Distant cities  20:10–15

(1) Terms of peace first  20:10–11

(2) Terms of war last  20:12–15

b) Neighbor cities: total destruction  20:16–18

4. Protection of fruit trees  20:19–20

K. Miscellaneous laws  21–25

1. Expiation for unsolved murder  21:1–9

2. Laws for family life  21:10–21

a) Marrying a foreign captive  21:10–14

b) Inheritance of the firstborn  21:15–17

c) Condemnation of a rebel son  21:18–21

3. Various laws  21:22—22:12

a) Hanging victims are to be buried the same day.  21:22–23

b) One must look after his neighbor’s straying animals.  22:1–4

c) No transvestites  22:5

d) Sparing mother birds  22:6–7

e) Building a parapet around the roof  22:8

f) No mixtures in planting, plowing, weaving  22:9–11

g) Tassels on garments  22:12

4. Laws of marriage violations  22:13–30

a) Charge of non-virginity  22:13–21

(1) Unfounded charge  22:13–19

(2) Legitimate charge  22:20–21

b) Adultery  22:22

c) Rape  22:23–29

(1) Of engaged virgin  22:23–27

(a) Consensual  22:23–24

(b) Forced  22:25–27

(2) Of ‘available’ virgin  22:28–29

d) Incest with father’s wife  22:30

5. Laws of exclusion from the assembly of the Lord  23:1–8

6. Laws of cleanliness in war camp  23:9–14

7. Various laws  23:15—25:19

a) Care for runaway slaves  23:15–16

b) Prostitution  23:17–18

c) Lending at interest  23:19–20

d) Vowing to God  23:21–23

e) Eating a neighbor’s crops  23:24–25

f) Divorce and remarriage  24:1–4

g) Exemption of newlywed from war  24:5

h) Collateral  24:6

i) Kidnap  24:7

j) Infectious skin disease  24:8–9

k) Collecting pledges  24:10–13

l) Prompt payment of wages  24:14–15

m) No transference of guilt  24:16

n) Provision for alien, orphan, and widow  24:17–22

(1) Providing justice  24:17–18

(2) Leaving gleanings  24:19–22

o) Limitation of penal beating  25:1–3

p) Threshing ox  25:4

q) Levirate marriage  25:5–10

r) Woman defending her husband  25:11–12

s) Honest measurements  25:13–16

t) Command to destroy Amalek  25:17–19

L. Consecration upon entry into the land  26:1–15

1. Presentation of firstfruits  26:1–11

2. Presentation of tithe (after 3 years)  26:12–15

M. Summary command to keep these laws  26:16–19

V. Covenant Ratification: Blessings and curses  27:1—29:1

A. Covenant reaffirmation in the land  27

1. Stones and altar at Mt. Ebal  27:1–8

a) The law written on stones  27:1–4

b) Sacrifices offered on the altar  27:5–8

2. Call to obey the Covenant  27:9–10

3. The (blessings and) curses  27:11–26

a) The placement of the tribes  27:11–14

b) The pronouncement of sins that incur curses  27:15–26

B. Covenant sanctions: blessings and curses  28:1—29:1

1. Blessings  28:1–14

a) Condition of blessing: obedience  28:1–2

b) Statement of blessings  28:3–6

c) Elaboration of blessings: military, economic (fertility), and political prominence  28:7–14

2. Curses  28:15–68

a) Condition of curse: disobedience  28:15

b) Statement of curses  28:16–19

c) Elaboration of curses  28:20–68

3. Summary statement: Covenant conclusion  29:1

Third Sermon: 29:2—30:20

VI. Recapitulation of the Covenant demands  29:2—30:20

A. An appeal for Covenant faithfulness  29:2–29

1. Historical review of God’s gracious provision  29:2–8

2. Moses’ call to ratify and keep the Covenant  29:9–17

3. Serious consequences of Covenant violation  29:18–28

4. Restatement of call to keep the Covenant in spite of incompleteness of detail  29:29

B. Ultimate (Millennial) blessings to follow Israel’s repentance  30:1–10

1. Return to the land  30:1–5

2. Circumcision of the hearts  30:6

3. Prosperity  30:7–10

C. Final appeal to choose life  30:11–20

1. The accessibility of the choice  30:11–14

2. The simplicity of the choice: life or death  30:15–20

Moses’ Final Acts and Death: 31–34

VII. Covenant Continuity: Transition from Moses to Joshua  31–34

A. Transfer of power to Joshua  31:1–29

1. Moses’ charge to the people and to Joshua to be strong  31:1–8

2. Direction to read the law every seventh year  31:9–13

3. Joshua commissioned by the Lord  31:14–23

a) National defection predicted: Moses’ Song written  31:14–22

b) National leader commissioned  31:23

4. The book of the law to be placed beside the ark  31:24–29

B. The Song of Moses: prediction of apostasy, judgment, and grace  31:30—32:43

1. Introduction: God is great  31:30—32:4

2. Israel is corrupt   32:5–6

3. God’s grace toward Israel  32:7–14

4. Israel’s proud apostasy  32:15–18

5. God’s anger toward Israel  32:19–27

6. God’s abandonment of Israel to nations  32:28–33

7. God’s vengeance on the nations for Israel  32:34–43

C. Preparation for Moses’ death  32:44–52

1. Moses’ final plea to obey  32:44–47

2. God’s directive to Moses to ascend Mt. Nebo  32:48–52

D. Moses’ blessings on the tribes  33:1–29

1. Introduction: God’s majesty and love  33:1–5

2. Reuben  33:6

3. Judah  33:7

4. Levi  33:8–11

5. Benjamin  33:12

6. Joseph  33:13–17

7. Zebulun and Issachar  33:18–19

8. Gad  33:20–21

9. Dan  33:22

10. Naphtali  33:23

11. Asher  33:24–25

12. Conclusion: God’s salvation of Israel  33:26–29

E. Moses’ death  34:1–12

1. Moses’ view of the Promised Land from Mt. Nebo  34:1–4

2. The people mourn Moses’ death  34:5–8

3. Joshua’s succession to leadership  34:9

4. Eulogy of Moses  34:10–12