Deuteronomy 10- The Covenant Renewed

Patrice Leon, (940)

Deuteronomy 10: 1-5 – A Renewed Covenant

¹ At that time the LORD said to me, “Carve out two tablets of stone like the former ones, and come up to me on the mountain, and make an ark of wood. ² I will write on the tablets the words that were on the former tablets, which you smashed, and you shall put them in the ark.” ³ So I made an ark of acacia wood, cut two tablets of stone like the former ones, and went up the mountain with the two tablets in my hand. ⁴ Then he wrote on the tablets the same words as before, the ten commandments that the LORD had spoken to you on the mountain out of the fire on the day of the assembly; and the LORD gave them to me. ⁵ So I turned and came down from the mountain, and put the tablets in the ark that I had made; and there they are, as the LORD commanded me.

This retelling of the second giving of the ten commandments, combines portions of Exodus 34 and Exodus 37 putting the focus on Moses. Throughout Deuteronomy, Moses is the paradigm for what the people of Israel are to be. Moses again goes up Mount Sinai/ Horeb to be in the presence of God after the people have transgressed the covenant and the original tablets have been shattered by Moses in his frustration. The second giving of the Ten Commandments after the incident with the golden calf is an opportunity at a new beginning. God has moved past the previous transgressions and grants the people a new chance to live into their identity. In a key difference in tellings, now it is Moses who creates the original ark to house the Ten Commandments rather than Bezalel and Oholiab, but this is consistent with Deuteronomy’s focus on the character and person of Moses as the paradigmatic person who embodies what the Hebrew people are called to be. The place of the Ark of the Covenant in the story of the Jewish people comes not from its skillful work or the gold or the images of the cherubim but rather from its association with the story of Moses and its place as a holder of the words of God that Moses brings to the people.

Deuteronomy 10: 6-9 – Side Note on the Journey and Setting Aside the Levites

⁶ (The Israelites journeyed from Beeroth-bene-jaakan to Moserah. There Aaron died, and there he was buried; his son Eleazar succeeded him as priest. ⁷ From there they journeyed to Gudgodah, and from Gudgodah to Jotbathah, a land with flowing streams. ⁸ At that time the LORD set apart the tribe of Levi to carry the ark of the covenant of the LORD, to stand before the LORD to minister to him, and to bless in his name, to this day. ⁹ Therefore Levi has no allotment or inheritance with his kindred; the LORD is his inheritance, as the LORD your God promised him.)

This is an interesting insertion into the story of the second time Moses is on the mountain with God, for it seems out of place. On the one hand the travel narrative jumps us well ahead in the story as told in Exodus and Numbers to the death of Aaron immediately prior to the second approach to the promised land and uses different names for the places in the movement, for example Moserah in Numbers is Mount Hor. Perhaps more importantly for the narrative is the removal of Aaron from the line of authority between Moses and the people. Moses becomes the link between the people and God as their leader and prophet and the Levites, and Aaron’s son Eleazar inherit the role of priests for the people. It sets the Levites up for their role once they enter the promised land but also explains their lack of an inherited land. The Levites going forward will be the ones to pass on the law that Moses receives in the narratives of Deuteronomy and Exodus, but their authority is as receivers of the law and their authority is derivative from the setting aside of God and dependent on the faithfulness of the other tribes in providing for them. The Levites become, in a sense, a permanent reminder of the people’s Exodus journey, becoming a representative people without a land dependent only upon the Lord as their inheritance.

Deuteronomy 10: 10-11- Back on the Mountain with God

¹⁰ I stayed on the mountain forty days and forty nights, as I had done the first time. And once again the LORD listened to me. The LORD was unwilling to destroy you. ¹¹ The LORD said to me, “Get up, go on your journey at the head of the people, that they may go in and occupy the land that I swore to their ancestors to give them.”

Continuing the theme from the beginning of this chapter we see a chance at a new beginning. The LORD’s anger has passed, the LORD’s promise of the land has not changed, the people’s disobedience has been consigned to the past with a new future opened up by forgiveness. Moses has intervened for the people and the LORD has listened but also the emphasis is on the LORD’s choce, “The LORD was unwilling to destroy you. Moses is reaffirmed as being the leader and is to go at the head of the people

Deuteronomy 10: 12-22 – The Choice of God

¹² So now, O Israel, what does the LORD your God require of you? Only to fear the LORD your God, to walk in all his ways, to love him, to serve the LORD your God with all your heart and with all your soul, ¹³ and to keep the commandments of the LORD your God and his decrees that I am commanding you today, for your own well-being. ¹⁴ Although heaven and the heaven of heavens belong to the LORD your God, the earth with all that is in it, ¹⁵ yet the LORD set his heart in love on your ancestors alone and chose you, their descendants after them, out of all the peoples, as it is today. ¹⁶ Circumcise, then, the foreskin of your heart, and do not be stubborn any longer. ¹⁷ For the LORD your God is God of gods and Lord of lords, the great God, mighty and awesome, who is not partial and takes no bribe, ¹⁸ who executes justice for the orphan and the widow, and who loves the strangers, providing them food and clothing. ¹⁹ You shall also love the stranger, for you were strangers in the land of Egypt. ²⁰ You shall fear the LORD your God; him alone you shall worship; to him you shall hold fast, and by his name you shall swear. ²¹ He is your praise; he is your God, who has done for you these great and awesome things that your own eyes have seen. ²² Your ancestors went down to Egypt seventy persons; and now the LORD your God has made you as numerous as the stars in heaven.

The people are in their position because of the choice of their God. Their response is one of obedience, respect, awe and love. They are called to commit themselves to God wholeheartedly. Working from the contrast between the smallness of the people and the vastness of God’s creation and domain they are reminded that God chose to love their ancestors and by extension them. As the previous chapters of Deuteronomy have made clear it is not their military might, their wealth, their self-righteousness or any other factor that have placed them into this covenantal relationship with their God. Rather, it is the divine choice to love this people. So the people are called to live out of this calling.

This God of Israel, the LORD, is also not primarily interested in the sacrifices or the wealth offered during the worship of God. God cannot be bribed by the produce of the land or the riches of the wealthiest kings. This is a God who may have dominion over the heavens and the heaven of heavens and the earth and all that is in it, but this is also a God who chooses to pay attention to the lost and the least of that same earth. The people are not to model themselves after an image of God who seeks the mighty and the powerful of the earth, but rather they are to model themselves on the imageless God who seeks out justice for the weakest of the community: the widow, the orphan and the stranger. The LORD who rescued them from their slavery expects them not to, in their entry into the land, to now become the oppressor and the slaveholder. As the LORD cared for them in their captivity and slavery in Egypt, the promise is that the LORD will also value the stranger, the captive, the slave and the weak in their midst.

Deuteronomy 9: The Promise of God and the Stubborn People

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Deuteronomy 9: 1-5 The Promise of God

Julius Schnorr von Carolsfeld woodcut for “Die Bibel in Bildern” (1860) God telling Abraham to Count the Stars

¹ Hear, O Israel! You are about to cross the Jordan today, to go in and dispossess nations larger and mightier than you, great cities, fortified to the heavens, ² a strong and tall people, the offspring of the Anakim, whom you know. You have heard it said of them, “Who can stand up to the Anakim?” ³ Know then today that the LORD your God is the one who crosses over before you as a devouring fire; he will defeat them and subdue them before you, so that you may dispossess and destroy them quickly, as the LORD has promised you.

⁴ When the LORD your God thrusts them out before you, do not say to yourself, “It is because of my righteousness that the LORD has brought me in to occupy this land”; it is rather because of the wickedness of these nations that the LORD is dispossessing them before you. ⁵ It is not because of your righteousness or the uprightness of your heart that you are going in to occupy their land; but because of the wickedness of these nations the LORD your God is dispossessing them before you, in order to fulfill the promise that the LORD made on oath to your ancestors, to Abraham, to Isaac, and to Jacob.

In the first three chapters of Deuteronomy, Moses takes the people through a retelling of their failure the first time they explored the Promised Land and then the conquering of King Sihon of Heshbon and King Og of Bashan there is a continual reference to a fear of the Anakim, a group of people larger and stronger than the Israelites. Already in the narrative of Deuteronomy we have seen how this narrative of fear kept the people out of the Promised Land a generation before and how the people have already begun to conquer nations more powerful than themselves with great cities. Moses continues, in the narrative, to prepare the people to continue without him. Moses wants the people to understand that it is not because of their might (Deuteronomy 7) that they are chosen by God, or by their prosperity (Deuteronomy 8) or by their own righteousness or piety (Deuteronomy 9) that God is acting on their behalf. As a people their future is dependent upon their God and the promises that this God has made.

In seeking to make sense of the world the Deuteronomist provides his reason for the LORD’s action against the nations that currently occupy the land the people of Israel are preparing to occupy. It is not the righteousness of the people of Israel but the unrighteousness, or wickedness, of the people of the land. Israel has not merited God’s favor, but the nations of the land have somehow merited the divine disfavor. Much as in Romans 11, the Apostle Paul can make an argument against arrogance by the new Gentile Christians not to boast about their being grafted onto the tree of God’s faithful people, here Moses tells the people not to become arrogant over their new position in the Promised Land for their position is contingent upon God’s faithfulness to God’s promise. Moses casts back to the promise made to Abraham, Isaac and Jacob that their descendants would become a great nation. In Genesis 15 the LORD promises Abram (later Abraham) that his descendants shall be as numerous as the stars of heaven and in Genesis 12 there is the promise of the land to Abram’s descendants.

Deuteronomy 9: 6-29 An Unrighteous and Stubborn People

Antonio Molinari, Adoration of the Golden Calf between 1700 and 1702

⁶ Know, then, that the LORD your God is not giving you this good land to occupy because of your righteousness; for you are a stubborn people. ⁷ Remember and do not forget how you provoked the LORD your God to wrath in the wilderness; you have been rebellious against the LORD from the day you came out of the land of Egypt until you came to this place.

⁸ Even at Horeb you provoked the LORD to wrath, and the LORD was so angry with you that he was ready to destroy you. ⁹ When I went up the mountain to receive the stone tablets, the tablets of the covenant that the LORD made with you, I remained on the mountain forty days and forty nights; I neither ate bread nor drank water. ¹⁰ And the LORD gave me the two stone tablets written with the finger of God; on them were all the words that the LORD had spoken to you at the mountain out of the fire on the day of the assembly. ¹¹ At the end of forty days and forty nights the LORD gave me the two stone tablets, the tablets of the covenant. ¹² Then the LORD said to me, “Get up, go down quickly from here, for your people whom you have brought from Egypt have acted corruptly. They have been quick to turn from the way that I commanded them; they have cast an image for themselves.” ¹³ Furthermore the LORD said to me, “I have seen that this people is indeed a stubborn people. ¹⁴ Let me alone that I may destroy them and blot out their name from under heaven; and I will make of you a nation mightier and more numerous than they.”

¹⁵ So I turned and went down from the mountain, while the mountain was ablaze; the two tablets of the covenant were in my two hands. ¹⁶ Then I saw that you had indeed sinned against the LORD your God, by casting for yourselves an image of a calf; you had been quick to turn from the way that the LORD had commanded you. ¹⁷ So I took hold of the two tablets and flung them from my two hands, smashing them before your eyes. ¹⁸ Then I lay prostrate before the LORD as before, forty days and forty nights; I neither ate bread nor drank water, because of all the sin you had committed, provoking the LORD by doing what was evil in his sight. ¹⁹ For I was afraid that the anger that the LORD bore against you was so fierce that he would destroy you. But the LORD listened to me that time also. ²⁰ The LORD was so angry with Aaron that he was ready to destroy him, but I interceded also on behalf of Aaron at that same time. ²¹ Then I took the sinful thing you had made, the calf, and burned it with fire and crushed it, grinding it thoroughly, until it was reduced to dust; and I threw the dust of it into the stream that runs down the mountain.

²² At Taberah also, and at Massah, and at Kibroth-hattaavah, you provoked the LORD to wrath. ²³ And when the LORD sent you from Kadesh-barnea, saying, “Go up and occupy the land that I have given you,” you rebelled against the command of the LORD your God, neither trusting him nor obeying him. ²⁴ You have been rebellious against the LORD as long as he has known you.

²⁵ Throughout the forty days and forty nights that I lay prostrate before the LORD when the LORD intended to destroy you, ²⁶ I prayed to the LORD and said, “Lord GOD, do not destroy the people who are your very own possession, whom you redeemed in your greatness, whom you brought out of Egypt with a mighty hand. ²⁷ Remember your servants, Abraham, Isaac, and Jacob; pay no attention to the stubbornness of this people, their wickedness and their sin, ²⁸ otherwise the land from which you have brought us might say, ‘Because the LORD was not able to bring them into the land that he promised them, and because he hated them, he has brought them out to let them die in the wilderness.’ ²⁹ For they are the people of your very own possession, whom you brought out by your great power and by your outstretched arm.”

In C.S. Lewis’ classic book the Lion, the Witch and the Wardrobe there is a scene where the children are discussing Aslan, who they have not met yet, with Mr. and Mrs. Beaver. With Aslan being a lion one of the children asks if he is safe, to which Mr. Beaver replies, “Safe?…Don’t you hear anything that Mrs. Beaver tells you? Who said anything about safe? ‘Course he isn’t safe. But he’s good.” In that story the lion Aslan can be fierce but also gentle but is not domesticated. The LORD that the people of Israel come to know in their story is good but certainly not safe. Their narrative reminds them that they continually tested God throughout their Exodus and there were several times where their very existence was at risk because they offended their LORD and Moses had to intervene on behalf of the people and their leaders. The people often sought in the past and will continue to seek in the future more domesticated gods that provide for them without expecting who they are to change as individuals and as people. These gods of the nations around them that are placated by various offerings and activities rather than the LORD who demands their obedience and is never safe.

The narrative of Deuteronomy reminds the people of the story of their ancestors and gives a time period to the time Moses is up on the Mountain of Sinai (Horeb) receiving the ten commandments, the regulations for the priests, the design for the tabernacle, and several other ordinances. This part of the story where Moses receives all of these things is laid out in Exodus 20-31. This story in Deuteronomy is used to show the contrast between Moses’ faithfulness and the people’s unfaithfulness. While Moses spends the forty days on the mountain fasting and receiving the stone tablets from the LORD, the people at the base of Mount Sinai (Horeb) are violating the very heart of the commands Moses is receiving. For the LORD declares that they are not to cast images or to follow other Gods, and the LORD their God is indeed a jealous God. Wonders and signs may make the people trust in the moment but they rarely in the bible seem to create a lasting sense of trust, and so Moses takes them back to the story again so they can remember how time after time they put their own future in jeopardy in the past by trusting other gods and tries to encourage them not to repeat this practice in the future.

Moses in this story represents what Israel is to be. Moses stands between God and the people and intercedes for them, fasts for them, places his own safety at risk with this unsafe God and reminds God again of the promises God has made, of God’s reputation, and daringly calls upon God to be God. Moses wrestles with God (which is where the name Israel comes from) on behalf of the people and on behalf of Aaron and on behalf of God as well. Moses and the people stand in sharp contrast, Moses is engaged with the one LORD while the people craft an image of gold. Moses does not eat or drink for forty days twice while the emphasis is on the people eating and drinking and reveling in Exodus 32. Moses emphasizes that both they and Aaron where close to being consumed by the LORD’s wrath before this wrath turned away. Moses also lifts up Taberah, Massah and Kibroth-hattaavah (Numbers 11: 1-3; Exodus 17: 1-7 and Numbers 11: 31-34) as well as Kadesh-barnea (which was already highlighted in Deuteronomy 1: 19-45) as additional times where the LORD’s anger was kindled and with each of these stories the people failed in their calling to trust and obey the LORD. Moses argues like a lawyer laying out the case before the people that they are far from righteous on their own, but rather they are the beneficiaries of the divine provision in spite of their and their ancestor’s stubbornness. Their reception of the land is a result of God’s promise rather than their own abilities or piety.

For the people of Israel the god of moralism is not to be their god. They are a covenant people claimed by the LORD, the God of Israel and to be a covenant people is to be set aside because of God’s calling. If the book of Deuteronomy is compiled in the Babylonian exile, as many scholars believe, and the people are reflecting upon how they, with the temple and a Davidic king and the land, now found themselves in exile. They are reexamine their own story critically, trying to discover where they failed in their calling as the people of the God of Israel. Perhaps in the tradition of Jeremiah they are looking toward the time when the LORD will make a new covenant with them and put the LORD’s law within them and they shall all know the LORD (see Jeremiah 31; 31-34). They are a people who are ultimately dependent on their God’s righteousness and to use Martin Luther’s famous language about this righteousness it is an ‘alien righteousness’ that is given to them but does not belong to them. They are a people constituted by God’s calling. Perhaps Moses, in Deuteronomy, like many of the great revival preachers of the 1800s is trying to call the people back to the LORD, appealing to the fear of what would happen if their covenant with the LORD is dissolved. But they stand at the edge of the Promised Land due to the favor of a good but unsafe and not domesticated God. The narrative of Deuteronomy takes the reader back to this point and leaves them in this place and begs them to live in a way that is faithful to the calling they have received and the learn to trust and obey their LORD because their lives do depend upon it.

Margaret Hofheinz-Doring, Worship of the Golden Calf (1962) shared under Creative Commons Attribution-Share Alike 3.0

Deuteronomy 8 The Dangers of Abundance

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Statue of Moses at the Library of Congress, Washington D.C.

Deuteronomy 8: 1-10 The LORD’s Care in the Exodus

¹ This entire commandment that I command you today you must diligently observe, so that you may live and increase, and go in and occupy the land that the LORD promised on oath to your ancestors. ² Remember the long way that the LORD your God has led you these forty years in the wilderness, in order to humble you, testing you to know what was in your heart, whether or not you would keep his commandments. ³ He humbled you by letting you hunger, then by feeding you with manna, with which neither you nor your ancestors were acquainted, in order to make you understand that one does not live by bread alone, but by every word that comes from the mouth of the LORD. ⁴ The clothes on your back did not wear out and your feet did not swell these forty years. ⁵ Know then in your heart that as a parent disciplines a child so the LORD your God disciplines you. ⁶ Therefore keep the commandments of the LORD your God, by walking in his ways and by fearing him. ⁷ For the LORD your God is bringing you into a good land, a land with flowing streams, with springs and underground waters welling up in valleys and hills, ⁸ a land of wheat and barley, of vines and fig trees and pomegranates, a land of olive trees and honey, ⁹ a land where you may eat bread without scarcity, where you will lack nothing, a land whose stones are iron and from whose hills you may mine copper. ¹⁰ You shall eat your fill and bless the LORD your God for the good land that he has given you.

Deuteronomy 8 breaks into two sections, one looks back and one looks forward. Looking back to the journey of the people through the wilderness, a place without the resources for easy survival of a large people migrating from one land to another, they are reminded of the way the LORD provided in the midst of their scarcity. As Luther could say in his day:

God has given me and still preserves my body and soul: eyes, ears, and all limbs and senses; reason and all mental faculties. In addition, God daily and abundantly provides shoes and clothing, fields, livestock, and all property—along with all the necessities and nourishment for this body and life. (Luther, 1994, p. 25)

In the reflective mode of book of Deuteronomy Moses reminds the people how God provided food and water, made their clothes and shoes endure the forty years, kept their bodies from showing the strain of the difficult journey and in general preserved the people through their ordeal.

The time of the Exodus was also a time of testing and discipline for the people as they slowly began to be prepared to enter the Promised Land. This chapter uses parent-child language in verse 5 to talk about the way that the LORD has been teaching the people how to live as the covenant people of God and to prepare them to live in this bountiful land. In the parental role God has attempted to provide a healthy set of boundaries and provide a pattern for their relationship with one another. In a culture where identity was inherited, passed down from parent to child, they have been in the process of constructing a new set of identities. Once their identities were fixed as slaves in Egypt because they were Hebrew and not Egyptian, now their identity is that of children of God, freed from their captivity in Egypt. Their parent’s generation was a generation in transition, continually looking back to their previous identity and being called into a new one but now this generation has to construct a new identity. Their existence has been one of wandering and relying upon God for their daily bread. Their parents and grandparents were captives, now they are to be conquerors. Now that they have grown into their role as the people of God they are ready to inherit a land rich in agricultural produce, mineral wealth and flowing stream. They are now being addressed as the grown children who, like Adam in the book of Genesis, will be called to work and tend this garden for the LORD. They too will be tempted in their abundance and will be enticed to construct new identities other than the one they are inheriting from their parental God.

Deuteronomy 8: 11-20 The Dangers of Complacency and Affluence

¹¹ Take care that you do not forget the LORD your God, by failing to keep his commandments, his ordinances, and his statutes, which I am commanding you today. ¹² When you have eaten your fill and have built fine houses and live in them, ¹³ and when your herds and flocks have multiplied, and your silver and gold is multiplied, and all that you have is multiplied, ¹⁴ then do not exalt yourself, forgetting the LORD your God, who brought you out of the land of Egypt, out of the house of slavery, ¹⁵ who led you through the great and terrible wilderness, an arid wasteland with poisonous snakes and scorpions. He made water flow for you from flint rock, ¹⁶ and fed you in the wilderness with manna that your ancestors did not know, to humble you and to test you, and in the end to do you good. ¹⁷ Do not say to yourself, “My power and the might of my own hand have gotten me this wealth.” ¹⁸ But remember the LORD your God, for it is he who gives you power to get wealth, so that he may confirm his covenant that he swore to your ancestors, as he is doing today. ¹⁹ If you do forget the LORD your God and follow other gods to serve and worship them, I solemnly warn you today that you shall surely perish. ²⁰ Like the nations that the LORD is destroying before you, so shall you perish, because you would not obey the voice of the LORD your God.

Martin Luther could say of this passage, “(So) where abundance prevails, do not be puffed up or carelessly forget God. Whether everything is on hand or everything is lacking, cling to your God always with the same heart.” (Thompson, 2014, p. 92) And yet the fear portrayed, and realized through the later books of the Deuteronomic history, is that the people will not cling to their God with the same heart. When they are no longer dependent upon God for their daily bread in the same manner they will quickly begin to take their own security for granted. As David Martin, when talking about modern day Pentecostalism, can state, “Unsurprisingly, given so many of them are the ‘damned of the earth’, they respond to an Old Testament emphasis on good things God has in store for the righteous.” And the narratives of Deuteronomy portray a people who had been among the ‘damned of the earth’ and may well have been compiled to be told to a people feeling they are the ‘damned of the earth’ again as they sit in exile in Babylon. The people are needing to hear a promise of what God can do but also a cautionary tale of how when they have all that they need they run the risk of losing their identity. As immigrant cultures come to the United States the first generation typically comes with the values of the homeland and the language of the homeland, but subsequent generation become further and further removed from the language, culture and values of their ancestors homes, so too in a story of the Hebrew people they will begin, in a state of relative comfort, to adapt to the culture and the values that surround them. While the Ten Commandments may call them to care for their neighbor, and earlier in Deuteronomy is the call to care for the vulnerable among the community: the orphan, the alien, the widow, slaves, etc. Yet, the gods of materialism are seductive and call the individual to seek their own best interest, to follow the gods of their stomachs and desires, and to allow their living covenant with the God of Israel to become a set of religious practices separated from the rest of their lives. Deuteronomy continually reminds the people of their relationship to the LORD that their identity is found in the covenant they have with their God and that if they lose that identity their lives, property, and security are all at risk. That they too, even when abundance prevails, are to cling to their God with the same heart knowing that their daily bread still comes from the provision of the God of their ancestors.

Deuteronomy 7 A People Set Apart

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Gustave Dore, The Midianites Are Routed (1866)

Deuteronomy 7: 1-6: The Command to Destroy

When the LORD your God brings you into the land that you are about to enter and occupy, and he clears away many nations before you– the Hittites, the Girgashites, the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites, seven nations mightier and more numerous than you– ² and when the LORD your God gives them over to you and you defeat them, then you must utterly destroy them. Make no covenant with them and show them no mercy. ³ Do not intermarry with them, giving your daughters to their sons or taking their daughters for your sons, ⁴ for that would turn away your children from following me, to serve other gods. Then the anger of the LORD would be kindled against you, and he would destroy you quickly. ⁵ But this is how you must deal with them: break down their altars, smash their pillars, hew down their sacred poles, and burn their idols with fire. ⁶ For you are a people holy to the LORD your God; the LORD your God has chosen you out of all the peoples on earth to be his people, his treasured possession.

In Neil Gaiman’s novel, American Gods, there is a scene where the main character, Shadow, enters an endless room of forgotten gods. This uncountable number of gods’ followers have vanished from the earth and they have vanished as well, passed away from the memory of time or history. The desire of this and other passages in Deuteronomy desire that the gods of these other nations would also be destroyed and wiped away from the memory of the peoples and the remembrances of time. This is a difficult passage for it calls for a divinely authorized extermination of other peoples and cultures. The word behind you must utterly destroy is the Hebrew word herem and sensitive interpreters should feel uncomfortable with this commands for the genocide of these other nations. It stands in contrast even within Deuteronomy for the mercy they are to show to the alien in their midst with the contrast that they are to show no mercy. This is a part of our scriptures and it, like many other passages, are something we should engage and wrestle with as we come to determine how we will use this and other passages in Deuteronomy and throughout the bible.

As a Lutheran pastor I try to follow a hermeneutic that is similar to Luther’s in what I do. Luther’s hermeneutic views the bible through the lens of Was Christum treibut (what pushes Christ) (Wengert, 2013, p. 5) and while I will use many lenses when trying to interpret scripture when it comes to authority, as a Christian and particularly as a Lutheran Christian, it is this coherence to the revelation of God in Jesus that forms the canon within the canon for my interpretation. So the command in Deuteronomy to utterly destroy cannot command a greater authority for me to ‘love my enemies and to pray for those who persecute me.’ (Matthew 5.43 paraphrased) Yet, too frequently Christians have been all too willing to enter into wars or campaigns to wipe out other religions, in particular our Jewish and Muslim brothers and sisters, as well as other groups of Christians.

Another point in this passage is it demonstrates two among the possible responses of a group of people encountering a religiously pluralistic world. One response it to eliminate that religious pluralism by force, to wipe out the other peoples and gods to provide a place where everybody can believe and practice in the same manner. This has been a response at innumerable places and times throughout history. In our world it may be difficult for modern people to understand when we see the world very differently than those who viewed the outsider as a contamination of the purity of their worship and group and therefore a threat to their holiness. However, we still see religiously and secularly motivated attempts at genocide happen in our time as well. The second option is to pull away from the surrounding society, and that option is also demonstrated in this passage when they are commanded not to intermarry. This is still an option that many religious groups undertake in our society today. Yet for most people of faith destruction or isolation are not options in their pluralistic world and so they have to find a way to live distinctively in the midst of the surrounding culture.

Deuteronomy 7: 7-11: The Divine Choice

⁷ It was not because you were more numerous than any other people that the LORD set his heart on you and chose you– for you were the fewest of all peoples. ⁸ It was because the LORD loved you and kept the oath that he swore to your ancestors, that the LORD has brought you out with a mighty hand, and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt. ⁹ Know therefore that the LORD your God is God, the faithful God who maintains covenant loyalty with those who love him and keep his commandments, to a thousand generations, ¹⁰ and who repays in their own person those who reject him. He does not delay but repays in their own person those who reject him. ¹¹ Therefore, observe diligently the commandment– the statutes, and the ordinances– that I am commanding you today.

The God of the Bible is an active, passionate, and uncontrollable God. In contrast to many modern conception of God where the divine is passive and uninvolved in the lives and concerns of the world, the biblical picture of God is of one who takes sides, chooses one people over another, involves Godself in the movement of empires and the lives of individual people. This God has chosen the people of Israel and they now live in the gift and challenge of that choice. God saw their oppression and their weakness and chose to act on their behalf and because of God’s hearing and acting they are now constituted as God’s people. This love of God is something that God refuses to give up on. For example the prophet Hosea can record:

How can I give you up, Ephraim? How can I hand you over, O Israel? How can I make you like Admah? How can I treat you like Zeboiim? My heart recoils within me; my compassion grows warm and tender. I will not execute my fierce anger; I will not again destroy Ephraim; for I am a God and no mortal, the Holy One in your midst, and I will not come in wrath. Hosea 11.8f.

Those who have read my work on Jeremiah know that I approach the book of Jeremiah from the perspective of a wounded God who is mourning the broken relationship between God and God’s people. Perhaps a disengaged god is easier to manage, or a god who dispassionately answers prayers but this is not the God of Israel, the LORD presented in the Hebrew Bible or the New Testament. This choice of God also involves commitment from Israel, to be chosen is to be held to a different standard, to be called to be a distinctive gift to the rest of the world. The people of Israel and the people of the Church will both fail in this calling, and yet the persistent calling of God remains.

Deuteronomy 7: 12-16: No Need for the Fertility Gods of the Surrounding Lands

¹² If you heed these ordinances, by diligently observing them, the LORD your God will maintain with you the covenant loyalty that he swore to your ancestors; ¹³ he will love you, bless you, and multiply you; he will bless the fruit of your womb and the fruit of your ground, your grain and your wine and your oil, the increase of your cattle and the issue of your flock, in the land that he swore to your ancestors to give you. ¹⁴ You shall be the most blessed of peoples, with neither sterility nor barrenness among you or your livestock. ¹⁵ The LORD will turn away from you every illness; all the dread diseases of Egypt that you experienced, he will not inflict on you, but he will lay them on all who hate you. ¹⁶ You shall devour all the peoples that the LORD your God is giving over to you, showing them no pity; you shall not serve their gods, for that would be a snare to you.

In the worldview of the Deuteronomist where obedience to the LORD of Israel and blessings are directly correlated there is no need for any other gods. The LORD is promising to provide for the people fertility in their homes, flocks and fields, freedom from illness and all the blessings they need to be an abundant people. This is an exclusive covenant that the people have been offered and the continual fear of the Deuteronomist is that the people will be led astray by the people of the land to follow these other gods. On the positive side this is concerned with passing on the faith and the story of the way their LORD has been active on their behalf from generation to generation. Yet in the midst of the continual return to this theme there seems to be an underlying fear of the loss of their children or their children’s children to these other seductive faiths.

The loss of the children to the faith is a fear that is present in most religious bodies, certainly in the United States with the changes in the broader culture there has been a lot of concern about the decline of Christianity in the United States. Recently the Pew Research Center released a study where the number of people who are unaffiliated is now larger than both Catholics and mainline Protestants and the number of unaffiliated is growing rapidly while all major groups of Christians show decline (report at: http://www.pewforum.org/2015/05/12/americas-changing-religious-landscape/). I know a lot of congregations are dealing with the anxiety that their children or their grandchildren are no longer active parts of their congregation or any congregation. Perhaps in our own time and situation of digital pluralism the biggest concern of the faithful is no longer other religions but rather other competing ideals. In a world of almost infinite options for how time can be utilized and the expectation that people of all ages will be involved in a wide array of activities from sports to work to politics to entertainment or shopping. Although the struggle of the people of Israel entering into the promised land and encountering other people with new sets of beliefs and practices was challenging and different than our time, there is always the allure of these alternative images which are seen in the street, schools and marketplace. In every generation the congregation of the faithful has to wrestle with how they will remain faithful in their time and pass on the faith to the next generation to enable them for their own journey in their own time.

Deuteronomy 7: 17-26: Do Not Fear and Do Not Covet

¹⁷ If you say to yourself, “These nations are more numerous than I; how can I dispossess them?” ¹⁸ do not be afraid of them. Just remember what the LORD your God did to Pharaoh and to all Egypt, ¹⁹ the great trials that your eyes saw, the signs and wonders, the mighty hand and the outstretched arm by which the LORD your God brought you out. The LORD your God will do the same to all the peoples of whom you are afraid. ²⁰ Moreover, the LORD your God will send the pestilence against them, until even the survivors and the fugitives are destroyed. ²¹ Have no dread of them, for the LORD your God, who is present with you, is a great and awesome God. ²² The LORD your God will clear away these nations before you little by little; you will not be able to make a quick end of them, otherwise the wild animals would become too numerous for you. ²³ But the LORD your God will give them over to you, and throw them into great panic, until they are destroyed. ²⁴ He will hand their kings over to you and you shall blot out their name from under heaven; no one will be able to stand against you, until you have destroyed them. ²⁵ The images of their gods you shall burn with fire. Do not covet the silver or the gold that is on them and take it for yourself, because you could be ensnared by it; for it is abhorrent to the LORD your God. ²⁶ Do not bring an abhorrent thing into your house, or you will be set apart for destruction like it. You must utterly detest and abhor it, for it is set apart for destruction.

As the narrative continues to prepare the people for their entry into the promised land and the beginning of the leadership of Joshua where the people will enter the promised land. These words above resonate with one of the recurring themes of Joshua that can be seen, among many other places in Joshua, in Joshua 1: 9

I hereby command you: Be strong and courageous; do not be frightened or dismayed, for the LORD God is with you wherever you go.

Through Moses the people are reminded of the way God has acted for them in the past: that they were a people who were rescued from the superpower of their day and who the LORD has sustained throughout their journey. If the LORD can handle Egypt, the LORD can handle these nations that are before them. They are not to fear these nations for they will be slowly driven out before the Israelites but they are also not to covet what they have. The lure of the silver and gold the nations have committed is to be dedicated to destruction. They are not to take an idol and value it for its components, instead they are to destroy it rather than risk the wrath of their LORD. They are not to try to secure their own wealth and prosperity in the land but rather their relationship is one where they are dependent on their LORD to provide their prosperity and blessing. They are to resist the materialistic urge to procure their own security through the captured wealth of these nations but rather they are to rely upon the abundance of the blessings the will receive in this land flowing with milk and honey from their LORD who brought them into the land.

Deuteronomy 6-The Center of the Faith

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The Shema in Hebrew

Deuteronomy 6: 1-8 the Shema

¹ Now this is the commandment– the statutes and the ordinances– that the LORD your God charged me to teach you to observe in the land that you are about to cross into and occupy, ² so that you and your children and your children’s children may fear the LORD your God all the days of your life, and keep all his decrees and his commandments that I am commanding you, so that your days may be long. ³ Hear therefore, O Israel, and observe them diligently, so that it may go well with you, and so that you may multiply greatly in a land flowing with milk and honey, as the LORD, the God of your ancestors, has promised you.

⁴ Hear, O Israel: The LORD is our God, the LORD alone. ⁵ You shall love the LORD your God with all your heart, and with all your soul, and with all your might. ⁶ Keep these words that I am commanding you today in your heart. ⁷ Recite them to your children and talk about them when you are at home and when you are away, when you lie down and when you rise. ⁸ Bind them as a sign on your hand, fix them as an emblem on your forehead, ⁹ and write them on the doorposts of your house and on your gates.

When Jesus was asked what the greatest commandment he, like most Jewish people of his day, quotes Deuteronomy 6: 4-5 and then he attached on Leviticus 19:18, “you shall love your neighbor as yourself”. This is the heartbeat of the Jewish, and later Christian, walk with the LORD. They are to be a people who have one LORD and only the LORD who is to be the center of their life and devotion.

Deuteronomy 6:4 is known as ‘the Shema’, which gets its name from the first word in Hebrew of the verse. Shema means to hear or listen and these are to be the first words on their lips as the rise and when they lie down, they are to be seen and heard in their coming and in their going. They are a people constituted by these words and they are not only to say them but to talk about them to their children and their children’s children. Parents become the primary vessels by which the heartbeat of their faith is passed down. They would even wear these words as a reminder of who they were and a public statement of their devotion to the world around them. These words are to be at the heart of their identity and their life. They are not just words to be said but rather to be lived and in continually hearing these words they are recalled to their own identity.

With both the Ten Commandments and ‘the Shema’ the hearing of these words is to all Israel and it is primarily the household that is responsible for passing on the faith. There will be a tension between the household and the priestly authority in times to come, within the story of Israel after the construction of the temple there will be increasing efforts to make the temple the focal point of religious authority, yet for the passing on of the faith much of that will happen in the homes. The church in America is rediscovering the reality that after a couple generations of placing the formation of faith primarily in the hands of the church that we have many who are not equipped to pass on their faith or to think about the ethical dilemmas they encounter on a day to day basis. Martin Luther understood this when he wrote the Small Catechism which equips parents to hand on the faith to their children almost 500 years ago, and perhaps the struggle is finding the balance. Families need the church or temple to call them back to their vocation of training themselves and their children but the church cannot be the only vessel of faith formation when the primary indicator of an adult’s remaining attached to their faith tradition are the conversations about their faith primarily from family members.

It is also helpful to remember that, even though compared to many modern countries, the nation of Israel is fairly tiny that most people would not be able to travel to the tabernacle or the temple for more than festival type occasions and that without having access to the written texts in the home (that we take for granted) they relied on the continual hearing of these words to form their identity. I think there is a lot to learn from this type of repetition, and for example most Christians can readily pull up certain pieces of scripture that have meaning to them, the Lord’s Prayer or the 23^rd Psalm for example, and these become things that can be recalled even if a person is dealing with dementia. These words can begin to form the identity of the people for as long as they are practiced and lived, yet they could be forgotten in one generation and that will happen throughout the life of the people of Israel, just as Christians will at times forget their own identity when they forget their story.

Deuteronomy 6: 10- 25 the Danger of Amnesia

¹⁰ When the LORD your God has brought you into the land that he swore to your ancestors, to Abraham, to Isaac, and to Jacob, to give you– a land with fine, large cities that you did not build, ¹¹ houses filled with all sorts of goods that you did not fill, hewn cisterns that you did not hew, vineyards and olive groves that you did not plant– and when you have eaten your fill, ¹² take care that you do not forget the LORD, who brought you out of the land of Egypt, out of the house of slavery. ¹³ The LORD your God you shall fear; him you shall serve, and by his name alone you shall swear. ¹⁴ Do not follow other gods, any of the gods of the peoples who are all around you, ¹⁵ because the LORD your God, who is present with you, is a jealous God. The anger of the LORD your God would be kindled against you and he would destroy you from the face of the earth.

¹⁶ Do not put the LORD your God to the test, as you tested him at Massah. ¹⁷ You must diligently keep the commandments of the LORD your God, and his decrees, and his statutes that he has commanded you. ¹⁸ Do what is right and good in the sight of the LORD, so that it may go well with you, and so that you may go in and occupy the good land that the LORD swore to your ancestors to give you, ¹⁹ thrusting out all your enemies from before you, as the LORD has promised.

²⁰ When your children ask you in time to come, “What is the meaning of the decrees and the statutes and the ordinances that the LORD our God has commanded you?” ²¹ then you shall say to your children, “We were Pharaoh’s slaves in Egypt, but the LORD brought us out of Egypt with a mighty hand. ²² The LORD displayed before our eyes great and awesome signs and wonders against Egypt, against Pharaoh and all his household. ²³ He brought us out from there in order to bring us in, to give us the land that he promised on oath to our ancestors. ²⁴ Then the LORD commanded us to observe all these statutes, to fear the LORD our God, for our lasting good, so as to keep us alive, as is now the case. ²⁵ If we diligently observe this entire commandment before the LORD our God, as he has commanded us, we will be in the right.”

The Deuteronomist is of a mixed mind about the people encountering abundance, on the one hand the abundance they are to receive when they enter the Promised Land is a sign of God’s blessing yet there is also a significant risk that in their security they will forget the LORD. There will always be the temptations to follow other gods or to live in a way that is more concerned with the individuals’ prosperity than God’s covenant of justice. They are called to be different from the peoples around them, a witness to them, and a means of blessing for the other nations. Yet it is in that difference that the people will struggle, the gods and practices of the surrounding peoples will be more concrete, these gods have images and yet the LORD is always a mystery-never contained within these images, not willing to share the LORD’s people with these other images.

The gods of the surrounding nations may promise fertility or individual prosperity or a bountiful harvest, in short they promised things that were in the individual’s best interest. Martin Luther insightfully could say of sin that it is the ‘heart curved inward on itself’ and the commandments and the Shema and the unfolding of them to come are really looking towards the neighbor’s best interest. It is trying to construct a world where the community can live in justice and peace. It will always be a challenge to live into this vision when there are many competing voices encouraging the individuals and families to seek their own interest and yet it is a vision of shalom worth living into.

Even with the practices outlined around the Shema there is the continual danger of a slow slide into amnesia in the generations to come. They are a people whose story emerges out of the story of God taking them out of the land of Egypt and creating them as the LORD’s own people. For their life going forward their life will be defined both by this story and by the quality of their continued relationship with their LORD. Deuteronomy will emphasize over and over the need for continued vigilance in this relationship and the blessings that will come if they keep these commandments and the curse that comes with disobedience.

Deuteronomy 5: The Ten Commandments Revisited

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Rembrandt, Moses with the Ten Commandments

Deuteronomy 5: 1-21 The Ten Commandments Revisited

Moses convened all Israel, and said to them: Hear, O Israel, the statutes and ordinances that I am addressing to you today; you shall learn them and observe them diligently. ² The LORD our God made a covenant with us at Horeb. ³ Not with our ancestors did the LORD make this covenant, but with us, who are all of us here alive today. ⁴ The LORD spoke with you face to face at the mountain, out of the fire. ⁵ (At that time I was standing between the LORD and you to declare to you the words of the LORD; for you were afraid because of the fire and did not go up the mountain.) And he said:

⁶ I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery; ⁷ you shall have no other gods before me.

⁸ You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth. ⁹ You shall not bow down to them or worship them; for I the LORD your God am a jealous God, punishing children for the iniquity of parents, to the third and fourth generation of those who reject me, ¹⁰ but showing steadfast love to the thousandth generation of those who love me and keep my commandments.

¹¹ You shall not make wrongful use of the name of the LORD your God, for the LORD will not acquit anyone who misuses his name.

¹² Observe the sabbath day and keep it holy, as the LORD your God commanded you. ¹³ Six days you shall labor and do all your work. ¹⁴ But the seventh day is a sabbath to the LORD your God; you shall not do any work– you, or your son or your daughter, or your male or female slave, or your ox or your donkey, or any of your livestock, or the resident alien in your towns, so that your male and female slave may rest as well as you. ¹⁵ Remember that you were a slave in the land of Egypt, and the LORD your God brought you out from there with a mighty hand and an outstretched arm; therefore the LORD your God commanded you to keep the sabbath day.

¹⁶ Honor your father and your mother, as the LORD your God commanded you, so that your days may be long and that it may go well with you in the land that the LORD your God is giving you.

¹⁷ You shall not murder.

¹⁸ Neither shall you commit adultery.

¹⁹ Neither shall you steal.

²⁰ Neither shall you bear false witness against your neighbor.

²¹ Neither shall you covet your neighbor’s wife. Neither shall you desire your neighbor’s house, or field, or male or female slave, or ox, or donkey, or anything that belongs to your neighbor.

As we have seen in previous chapters there is the continued collapse of time between the current generation hearing (or reading) these words and the generation that was present at Mount Horeb (Sinai) who heard the original ten words (commandments) delivered. The hearing and reading of this law is to bring the hearer/reader into the presence of the God of Israel speaking to them these words. They are brought into the story of the people who made the journey out of Egypt and who saw the events of the Exodus. They are now the generation receiving the Decalogue (ten words) and charged to live out of them. Moses has already become the mediator of God’s word and now Moses’ voice captured in these words mediates the voice of God to the people.

Martin Luther interpreted the first commandment, which Luther heard being the commandment to have no other gods, as meaning “we are to fear, love and trust God above all things.” (Luther, 1994, p. 13) and for Luther all the other commandments flow out of this one each beginning with “we are to fear and love God so that…” The relationship, or perhaps better the covenant with the LORD precedes the giving of these words and as Deuteronomy narrates the commandments it begins with another reference back to the Exodus, “I am the LORD your God, who brought you out of the land of Egypt”. It is from this narrative and this action that the LORD has the position to speak these words that constitute them as a people.

When you look at how the commandments are structured here in Deuteronomy two commandments receive significantly more words than the others, the commandment or words dealing with making idols and the commandment/words on the Sabbath. Since Deuteronomy 4 deals heavily with not making images for God I will not recover that ground here even though it is important, but the idea of a Sabbath is one that is heavily needed in our culture.

Contrary to what many people believe, the Sabbath is not primarily about worship, it is about rest. Especially with the center of worship becoming centered in the temple in Jerusalem in ancient times it would have been impossible for the people to come together at the temple every week, but the command to rest for all people: men, women, slave and free, young and old and even animals are to be able to rest on this day. Interestingly the rationale for the Sabbath shifts in Deuteronomy from in Exodus. In Exodus 20 the rationale for the Sabbath harkens back to the creation narrative where the people are to reflect the action of God resting on the seventh day. In Deuteronomy the decisive event is the Exodus and more emphasis is placed on allowing male and female slaves to rest even if they are not Hebrews and that this commandment flows out of their experience of being liberated from being slaves in the land of Egypt.

In our time we may feel there is too much going on to take a day of rest. I think churches and religious organizations of all types often fall prey to the consumeristic drive to fill every available place and time with some activity, but there is something profoundly countercultural about taking a day of rest. Of unplugging from the unending demands of the world of commerce and work and allowing our bodies and spirits to be renewed. I struggle with this personally, I am not good at sitting and resting although I know it can be healing. Sabbath is an act of resistance to a productivity and consumer based mindset where a person’s life is defined by production and acquisition. It allows not only people but the community to breathe and listen.

The commandment on honoring the father and mother has typically been explained to me as young children honoring their parents as they grow and has been used as a tool to ensure obedience, but perhaps in our culture it is time to hear perhaps the justice based way that the commandment was originally meant to be heard in. The vulnerable in any society are the young and the old and the more I read about this commandment the more I am convinced that this refers to those parents who are now older and now rely upon their children for protection. We live in a culture that values youth and does not value the elderly in the same way and unfortunately they can become looked upon as a burden to society. In the ancient and the modern world there are the elderly who die of neglect and the lack of care, but in honoring the father and mother the working generations are called to care for those who are no longer able to care for themselves.

As a pastor in the United States I sometimes hear people state that our legal system is based upon the Ten Commandments, but it is difficult to make an argument that this is correct. The commandments against murder and stealing are a part of our legal system (and every legal system I am aware of but this doesn’t necessarily flow from the ten commandments) but for example coveting is a central part of the capitalist system, and it would be hard to make an argument that our legal system prevents us from making images, worshipping other gods, violating the Sabbath, dishonoring father and mother, committing adultery or bearing false witness. I think sometimes the commandments being displayed is a way in which people create their own images that they can honor but not necessarily follow. The Ten Commandments may be a part of the resonant images of our country’s religious past but they are not an active part of the legal framework of our system of laws.

Deuteronomy 5: 22-33 Standing Between the People and God

²² These words the LORD spoke with a loud voice to your whole assembly at the mountain, out of the fire, the cloud, and the thick darkness, and he added no more. He wrote them on two stone tablets, and gave them to me. ²³ When you heard the voice out of the darkness, while the mountain was burning with fire, you approached me, all the heads of your tribes and your elders; ²⁴ and you said, “Look, the LORD our God has shown us his glory and greatness, and we have heard his voice out of the fire. Today we have seen that God may speak to someone and the person may still live. ²⁵ So now why should we die? For this great fire will consume us; if we hear the voice of the LORD our God any longer, we shall die. ²⁶ For who is there of all flesh that has heard the voice of the living God speaking out of fire, as we have, and remained alive? ²⁷ Go near, you yourself, and hear all that the LORD our God will say. Then tell us everything that the LORD our God tells you, and we will listen and do it.”

²⁸ The LORD heard your words when you spoke to me, and the LORD said to me: “I have heard the words of this people, which they have spoken to you; they are right in all that they have spoken. ²⁹ If only they had such a mind as this, to fear me and to keep all my commandments always, so that it might go well with them and with their children forever! ³⁰ Go say to them, ‘Return to your tents.’ ³¹ But you, stand here by me, and I will tell you all the commandments, the statutes and the ordinances, that you shall teach them, so that they may do them in the land that I am giving them to possess.” ³² You must therefore be careful to do as the LORD your God has commanded you; you shall not turn to the right or to the left. ³³ You must follow exactly the path that the LORD your God has commanded you, so that you may live, and that it may go well with you, and that you may live long in the land that you are to possess.

The writer of Deuteronomy spends a lot of time emphasizing the immediacy of these words to the hearers and again links the hearers to the generation that heard God’s words at Horeb (Sinai). Even though these words are mediated by hearing and writing across generations they bear an immediacy to the God who speaks through Moses to the people. The fear and reverence of that generation at that moment are lifted up as a positive and as the book of Proverbs will say at a different time, “The fear of the LORD is the beginning of wisdom.” (Proverbs 1.7)

From the mouth of the LORD we hear this lifted up and also lamented as we, and subsequent generations of hearers and readers will know, that this does not last. As the words emphasize here, “If only they had such a mind as this, to fear me and keep my commandments always, so that it might go well with them.” Deuteronomy begins a long retelling of the story of the people of Israel as they look back at how they made this journey from being a people at the edge of the promised land to being a people looking back at this lost land from their exile in Babylon and throughout the nations. Throughout Deuteronomy, Joshua, Judges, 1&2 Samuel and 1&2 Kings we will hear a continued narrative of how the people often did not have such a mind as this. Their time in the promise land would last for generations but not forever but whether in their tent in the Exodus or their isolation in the exile or anywhere in between or beyond they are to be a people who hear these commandments and ordinances and live out of them. When these words are read in a new generation they are once again joined to the story of the people of the Exodus who were brought out of the land of Egypt, who heard the voice of the LORD at Horeb(Sinai) and entered into the promised land.

Deuteronomy 4: A Story Formed People and an Imageless God

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James Tissot, Moses Sees the Promised Land from Afar

Deuteronomy 4: 1-14 Living in Light of the Narrative

So now, Israel, give heed to the statutes and ordinances that I am teaching you to observe, so that you may live to enter and occupy the land that the LORD, the God of your ancestors, is giving you. ² You must neither add anything to what I command you nor take away anything from it, but keep the commandments of the LORD your God with which I am charging you. ³ You have seen for yourselves what the LORD did with regard to the Baal of Peor– how the LORD your God destroyed from among you everyone who followed the Baal of Peor, ⁴ while those of you who held fast to the LORD your God are all alive today.

⁵ See, just as the LORD my God has charged me, I now teach you statutes and ordinances for you to observe in the land that you are about to enter and occupy. ⁶ You must observe them diligently, for this will show your wisdom and discernment to the peoples, who, when they hear all these statutes, will say, “Surely this great nation is a wise and discerning people!” ⁷ For what other great nation has a god so near to it as the LORD our God is whenever we call to him? ⁸ And what other great nation has statutes and ordinances as just as this entire law that I am setting before you today?

⁹ But take care and watch yourselves closely, so as neither to forget the things that your eyes have seen nor to let them slip from your mind all the days of your life; make them known to your children and your children’s children– ¹⁰ how you once stood before the LORD your God at Horeb, when the LORD said to me, “Assemble the people for me, and I will let them hear my words, so that they may learn to fear me as long as they live on the earth, and may teach their children so”; ¹¹ you approached and stood at the foot of the mountain while the mountain was blazing up to the very heavens, shrouded in dark clouds. ¹² Then the LORD spoke to you out of the fire. You heard the sound of words but saw no form; there was only a voice. ¹³ He declared to you his covenant, which he charged you to observe, that is, the ten commandments; and he wrote them on two stone tablets. ¹⁴ And the LORD charged me at that time to teach you statutes and ordinances for you to observe in the land that you are about to cross into and occupy.

Any speech only has a life as long as it is remembered in the memory of the people who continue to remember and tell it. For the collection of books sometimes referred to as the Deuteronomic History (Deuteronomy, Joshua, Judges, 1 & 2 Samuel, 1 & 2 Kings) one of the recurring issues is that people turn aside from these words, or a later generation does evil in the eyes of the LORD. Without memory and re-telling the narrative and the commands of the law there will always be other narratives provided in the world. This was true in Israel’s time and it is true in our postmodern digitally pluralistic world. One of the interesting movements of this section of Deuteronomy is the movement from the narrative of the previous generation to that narrative being a part of the narrative of the new generation. Just as the people are reminded of what happened when some of their people began to worship the gods of Moab, this story appears in Numbers 25, and the people are charged to remember how fierce the LORD’s jealousy was in this instance, they are charged to remember that their LORD expects fidelity throughout the generations.

In the narrative Moses takes upon himself the role as the teacher of the commandments of God one last time. In this long extended series of speeches Moses is trying to prepare this generation for a life of faithfulness. In their obedience they will be a place that the nations look to and they will stand apart from others. For the Deuteronomist the people of Israel are expected to be an example to the world around them. This is the covenant they have with the LORD, the blessing and the curse of their identity. They are to live with more access to the LORD but they also live under higher scrutiny than the nations that surround them. In the midst of the ignorance of the nations they are to know the LORD.

By hearing this story the people also now participate in it. They no longer are just those who are hearing about the event of the Ten Commandments (or ten words) being given at Horeb (or Sinai) but now they are there. Physically they were not there, that generation has passed away, that was the generation that wandered in the wilderness and never reached the promised land, but in this speech this new generation becomes an extension of the old. They cannot resort to saying they didn’t see or didn’t hear. The telling of the story from generation to generation will be a way of living that story. Even though they may not have been there to see, later generations will be gathered among those who did see and will be judged like those who did hear. One of the critical focuses of Deuteronomy is the telling of the tradition and the stories from generation to generation so that they, as a people, may live in the land. On a critical edge the Deuteronomist also sees the loss of the land through the lens of the failure of Israel to hold fast to the words and ordinances.

Deuteronomy 4: 15-31 The Imageless God

¹⁵ Since you saw no form when the LORD spoke to you at Horeb out of the fire, take care and watch yourselves closely, ¹⁶ so that you do not act corruptly by making an idol for yourselves, in the form of any figure– the likeness of male or female, ¹⁷ the likeness of any animal that is on the earth, the likeness of any winged bird that flies in the air, ¹⁸ the likeness of anything that creeps on the ground, the likeness of any fish that is in the water under the earth. ¹⁹ And when you look up to the heavens and see the sun, the moon, and the stars, all the host of heaven, do not be led astray and bow down to them and serve them, things that the LORD your God has allotted to all the peoples everywhere under heaven. ²⁰ But the LORD has taken you and brought you out of the iron-smelter, out of Egypt, to become a people of his very own possession, as you are now.

²¹ The LORD was angry with me because of you, and he vowed that I should not cross the Jordan and that I should not enter the good land that the LORD your God is giving for your possession. ²² For I am going to die in this land without crossing over the Jordan, but you are going to cross over to take possession of that good land. ²³ So be careful not to forget the covenant that the LORD your God made with you, and not to make for yourselves an idol in the form of anything that the LORD your God has forbidden you. ²⁴ For the LORD your God is a devouring fire, a jealous God.

²⁵ When you have had children and children’s children, and become complacent in the land, if you act corruptly by making an idol in the form of anything, thus doing what is evil in the sight of the LORD your God, and provoking him to anger, ²⁶ I call heaven and earth to witness against you today that you will soon utterly perish from the land that you are crossing the Jordan to occupy; you will not live long on it, but will be utterly destroyed. ²⁷ The LORD will scatter you among the peoples; only a few of you will be left among the nations where the LORD will lead you. ²⁸ There you will serve other gods made by human hands, objects of wood and stone that neither see, nor hear, nor eat, nor smell. ²⁹ From there you will seek the LORD your God, and you will find him if you search after him with all your heart and soul. ³⁰ In your distress, when all these things have happened to you in time to come, you will return to the LORD your God and heed him. ³¹ Because the LORD your God is a merciful God, he will neither abandon you nor destroy you; he will not forget the covenant with your ancestors that he swore to them.

In a world full of images the Hebrew people had a narrative, a covenant and a law. There is a level of unknown with the God of Israel. The divine form is not to be locked down, the divine name is not to be used, there may be visual aspects to the way in which God has met the people but those representations do not represent the form of God. They were a story formed people, they had words from God and words about God but somehow to lock God into any sort of likeness was to fall into idolatry. Perhaps it is the natural inclination to see in the objects of the world the aspects of the divine and to assign the creation as the image of the creator. In our own age which has become much more visual and where digital images continually are placed before us and can tell us who we are to be and how we are to live the people of God are called again to rely more on our ears telling us specifically this narrative and this story rather than our eyes which are easily led astray to any number of images.

The God of Israel has a special relationship with God’s people, what God allows of others is not allowed to them. The nations around them will have their images and their relationships with these gods in their own ways, but Israel is to be different. They are a people who lives out of their covenant with the imageless God. They are to be separate and obedient and that obedience does not come easily. There will be many images in the world around them, other narratives they will hear, and other people whose ways they admire. Just as the creation narrative in Genesis 1 can talk about God speaking and the world coming into being, they are a speech formed people. Their lives are to be ordered by the words about God, words that can never adequately describe or tame their LORD. It is a risky strangeness to the God portrayed in Deuteronomy, a God who is never too familiar. A God who is good but also jealous for God’s people, a God who desires to bless but is willing to curse, a merciful God who is willing to destroy. It is the God of Exodus and exile who sees the people through their faithfulness and unfaithfulness, and while human beings may be formed in the image of God they cannot claim to capture the image of God.

We live in an age where image is everything. If we are truly in a post-literate society where people no longer pay attention to written and spoken text but instead are swept up in the unending stream of digital images that portray reality then perhaps this is one of the central challenges for Judaism, Christianity and Islam. Christianity has wrestled with the prohibition of images since its beginnings and the iconoclastic controversy seems to present itself each time Christianity has to re-imagine itself in a new age and time. The wisdom of the ancient church was that if God could present Godself in the person of Jesus, as Christians believe, then these images could be used to help tell the story of the God who met us in this way. Yet the images were to be connected with the narrative. With time and distance there is always the danger of the image becoming isolated from the story, for example the loss of the Jewish nature of Jesus’ identity for hundreds of years, but there the danger that the story becomes lost as well.

Deuteronomy 4: 32-40 The Uniqueness of the Relationship

³² For ask now about former ages, long before your own, ever since the day that God created human beings on the earth; ask from one end of heaven to the other: has anything so great as this ever happened or has its like ever been heard of? ³³ Has any people ever heard the voice of a god speaking out of a fire, as you have heard, and lived? ³⁴ Or has any god ever attempted to go and take a nation for himself from the midst of another nation, by trials, by signs and wonders, by war, by a mighty hand and an outstretched arm, and by terrifying displays of power, as the LORD your God did for you in Egypt before your very eyes? ³⁵ To you it was shown so that you would acknowledge that the LORD is God; there is no other besides him. ³⁶ From heaven he made you hear his voice to discipline you. On earth he showed you his great fire, while you heard his words coming out of the fire. ³⁷ And because he loved your ancestors, he chose their descendants after them. He brought you out of Egypt with his own presence, by his great power, ³⁸ driving out before you nations greater and mightier than yourselves, to bring you in, giving you their land for a possession, as it is still today. ³⁹ So acknowledge today and take to heart that the LORD is God in heaven above and on the earth beneath; there is no other. ⁴⁰ Keep his statutes and his commandments, which I am commanding you today for your own well-being and that of your descendants after you, so that you may long remain in the land that the LORD your God is giving you for all time.

In the speech Moses is portrayed calling the people back to the uniqueness of their relationship with the LORD and more directly to the uniqueness of the LORD. Unlike most of the peoples of the ancient world who saw their gods as tied to their tribes, nations or lands the Hebrew faith is in a God who creates the whole earth and has a unique relationship with Israel. There is a diversity of views of what to think of gods of the other nations, whether they are real or not, but as Deanna Thompson insightfully states, “Deuteronomy is the first biblical book to state explicitly that “there is no other” besides the God of Israel (4:35, 39).” (Thompson, 2014, p. 47) The people are linked back to the generations that experienced God’s taking them out of Egypt, going with them through the exile, presenting them the Ten Commandments at Horeb and setting them aside as a people. In this closing of this speech Moses again calls them back to remember that their relationship with the LORD, the God of Israel is both unique and decisive. They are not to acknowledge any other God and just as their ancestors heard the words of God they are to continually go back to these statutes and commandments which make them who they are.

Deuteronomy 4: 41-49 Closing Business

⁴¹ Then Moses set apart on the east side of the Jordan three cities ⁴² to which a homicide could flee, someone who unintentionally kills another person, the two not having been at enmity before; the homicide could flee to one of these cities and live: ⁴³ Bezer in the wilderness on the tableland belonging to the Reubenites, Ramoth in Gilead belonging to the Gadites, and Golan in Bashan belonging to the Manassites.

⁴⁴ This is the law that Moses set before the Israelites. ⁴⁵ These are the decrees and the statutes and ordinances that Moses spoke to the Israelites when they had come out of Egypt, ⁴⁶ beyond the Jordan in the valley opposite Beth-peor, in the land of King Sihon of the Amorites, who reigned at Heshbon, whom Moses and the Israelites defeated when they came out of Egypt. ⁴⁷ They occupied his land and the land of King Og of Bashan, the two kings of the Amorites on the eastern side of the Jordan: ⁴⁸ from Aroer, which is on the edge of the Wadi Arnon, as far as Mount Sirion (that is, Hermon), ⁴⁹ together with all the Arabah on the east side of the Jordan as far as the Sea of the Arabah, under the slopes of Pisgah.

The speech ends and we transition to the closing business before moving on to the larger speech to follow. Deuteronomy narrates the setting aside of Bezer, Ramoth and Golan as cities for refuge, also narrated in Numbers 35: 9-14 which goes back to the appeal for the sort of justice the people are to live under. They are to be a people where vengeance is not supreme and the people and the judges are to act in accordance with justice even for those at the margin. In the event of a homicide there are places of refuge where the accused can go to and seek refuge until the evidence can be heard. The simplicity of an eye for an eye and a tooth for a tooth was never to be the way of the Jewish people. They were to be a people of justice and of God’s law.

Finally we hear the preparation for what is to come and a brief narration of what was before. The decrees and statutes find their authority in the God who has rescued them from Egypt, journeyed with them through the exile and in the eyes of the people who were before Moses had led them into the land they currently occupied past giants and walled cities. In what is to come the people are to listen, to hear and to obey these final words that Moses will speak to them prior to their journey across the Jordan under Joshua and their residence in the Promised Land.

Father Forgive Them…A Poem for Good Friday

Review of Reading Backwards by Richard B. Hays

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READING BACKWARDS: FIGURAL CHRISTOLOGY AND THE FOURFOLD GOSPEL WITNESS, by Richard B. Hays. Waco, TX: Baylor University Press, 2014. 155pp $34.95

Richard B. Hays began his work of examining how the earliest followers of Jesus were interpreters of scriptures in 1989 with his work The Echoes of Scriptures in the Letters of Paul. Twenty five years later, after changing the dynamic of the way many people view Paul’s engagement with the Hebrew Scriptures Professor Hays now gives us a short introduction into what he states he hopes will be a much larger projects examining each of the evangelist’s engagement with the scriptures, but this short and provocative work should help continue the conversion of the imagination he challenged his readers to see in Paul now in the voice and words of the authors of Mark, Matthew, Luke and John. The book is the adaptation of the Hulsean Lectures presented at Cambridge University in the fall of 2013 and the spring of 2014 and is a work that will encourage its readers to understand the manner in which these early evangelists use the Hebrew Scriptures prefigure their experience of Christ.

The relationship of the Hebrew Scriptures to the New Testament is an important question for the church, but one that has often been overlooked. Richard B. Hays invites us into an exercise in learning to place ourselves in the evangelists’ places and see these scriptural texts that they used through their own eyes. Dr. Hays is convinced that “the Gospels teach us how to the OT, and –at the same time—the OT teaches us how to read the Gospels.”(4, emphasis author’s) Rather than seeing the evangelists as proof-texting pieces of the Hebrew Scriptures to make a certain points but rather invoke a set of rich and intertextual relations between the experience of the words of Jesus and the experience of his followers with the vision and world presented by the portions of scripture that the evangelists cite or allude to. The readings of each of the four gospels that are presented in Reading Backwards provide a rich and concise with the way in which each gospel distinctively uses scripture to paint its picture of Jesus.

The Gospel of Mark tells a story that is more suggestive and allusive in its narrative style and likewise many of Mark’s uses of the scriptures are allusive as well. Mark rarely quotes scripture but frequently uses language that alludes to how Jesus’ work and God’s work are mysteriously linked. Mark intimates that Jesus is, “in some way that defies comprehension the embodiment of God’s presence. Mark never quite dares to articulate this claim explicitly; it is too scandalous for direct speech. For Mark the character of God’s presence in Jesus is a mystery that can only be approached by riddle-like allusions to the OT.” (19f.) By looking at the way Mark creatively cites and alludes to scripture from the beginning of the story in Mark 1: 2-3 and running through the crucifixion narrative examining the way the larger context of the scriptural allusions to open the readers to the mystery of Jesus’ relationship with the God of Israel. Mark’s characteristic tension holds this identity in suspension as well, never overtly coming out and claiming Jesus’ identity but rather in a poetic way hides this answer in order that it might be revealed to those with eyes to see and ears to hear. Mark attempts to lead his readers into an exploration of the mysterious way in which Jesus is recognized as the embodiment of the God of Israel.

The Gospel of Matthew is much more explicit in its claims and the ways in which it uses scriptures. Matthew quotes scripture explicitly more than any of the other evangelists and from his first citation of Isaiah 7.14 in the birth narrative where Jesus is titled God is with us until the end of the gospel where all authority has been given to Jesus who will be with them forever Matthew presents, in a much more direct way, that Jesus is the presence of God among the people and the appropriate response is to worship the living presence of God who is present with them. Matthew uses a combination of scripture quotations as well as allusions to the Old Testament stories, like Herod in the slaughter of the innocents certainly would be heard as echoing Pharaoh’s decree in the Exodus narrative, to show how Jesus comes to embody not only God’s presence but also comes to be the fulfillment of the hopes of the law and the prophets. Where Mark encourages us to explore the mystery of the way divine presence of the God of Israel is present in Jesus, Matthew wants us to see this presence in order that we may worship God where God has now been found.

Luke reads the scriptures in a way that points to Jesus being the one who is the hope of Israel. From the prophecy of Zechariah, where God is praised for having “looked favorably on his people and redeemed them.”(Luke 1.68) to the journey with the two disciples on the way to Emmaus where these disciples, in their sadness, say, “But we had hoped that he was the one to redeem Israel.” (Luke 24. 21) Hays invites us to read again how Jesus might be seen in Moses and the prophets and how Luke might use the scriptures to help us see who Jesus is. Luke uses language and events that reflect the type of things that happened in the stories of the scriptures while never simply the same. The effect is to create a powerful but indistinct relation between the saving acts of God in the story of Israel and the liberating acts of fulfillment in the story of Jesus. (59)

For John’s gospel the fundamental hermeneutical claim is that the scriptures are the ones that bear witness to Jesus, but to understand those same scriptures one must first come to Jesus to receive life. This retrospective reading of Israel’s scriptures allows John to use a more visual set of images and figures from the narrative of the people where Jesus through verbal echoes and direct quotations link Jesus with both the wisdom of God as well as the images of the temple and sacrifice. Through these images John wants to illustrate that Jesus is not only the temple—but also the place where God’s presences comes to meet us and deliver us into union with the divine presence. (82) Since John understands Jesus as the Logos of God the entire narrative, the temple, sacrifice and the festivals of Judaism are a rich set of signs and symbols of God’s activity in the life and presence of Jesus.

In this short work with numerous illuminating explorations of the way the evangelists read their scriptures and the scriptures provide a fuller meaning to the telling of the story of Jesus, Richard B. Hays invites the reader to discover a gospel shaped hermeneutic. This, he argues, involves a complex poetic sensibility that pays attention to the narrative arc of the scriptures. Hays argues that the more we explore the way the evangelists explore the scriptures the more clearly it is apparent that each of the evangelists in their own unique portrayal point to Jesus being the embodiment of the God of Israel. This short work, which continues Richard B. Hays long work with intertextuality and the art of reading scripture, is a very generative and helpful introduction to the deep question of how the evangelists became interpreters of the scriptures and how the experience of Jesus reframed their reading of scripture while scripture gave them the language and symbols to express the mystery of who Jesus is to their communities.

Deuteronomy 3: Visions of a Future Land

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James Tissot, Moses Sees the Promised Land from Afar

Deuteronomy 3: 1-17 Preparing the Way for the Conflict across the River

When we headed up the road to Bashan, King Og of Bashan came out against us, he and all his people, for battle at Edrei. ² The LORD said to me, “Do not fear him, for I have handed him over to you, along with his people and his land. Do to him as you did to King Sihon of the Amorites, who reigned in Heshbon.” ³ So the LORD our God also handed over to us King Og of Bashan and all his people. We struck him down until not a single survivor was left. ⁴ At that time we captured all his towns; there was no citadel that we did not take from them– sixty towns, the whole region of Argob, the kingdom of Og in Bashan. ⁵ All these were fortress towns with high walls, double gates, and bars, besides a great many villages. ⁶ And we utterly destroyed them, as we had done to King Sihon of Heshbon, in each city utterly destroying men, women, and children. ⁷ But all the livestock and the plunder of the towns we kept as spoil for ourselves.

⁸ So at that time we took from the two kings of the Amorites the land beyond the Jordan, from the Wadi Arnon to Mount Hermon ⁹ (the Sidonians call Hermon Sirion, while the Amorites call it Senir),¹⁰ all the towns of the tableland, the whole of Gilead, and all of Bashan, as far as Salecah and Edrei, towns of Og’s kingdom in Bashan. ¹¹ (Now only King Og of Bashan was left of the remnant of the Rephaim. In fact his bed, an iron bed, can still be seen in Rabbah of the Ammonites. By the common cubit it is nine cubits long and four cubits wide.) ¹² As for the land that we took possession of at that time, I gave to the Reubenites and Gadites the territory north of Aroer, that is on the edge of the Wadi Arnon, as well as half the hill country of Gilead with its towns, ¹³ and I gave to the half-tribe of Manasseh the rest of Gilead and all of Bashan, Og’s kingdom. (The whole region of Argob: all that portion of Bashan used to be called a land of Rephaim; ¹⁴ Jair the Manassite acquired the whole region of Argob as far as the border of the Geshurites and the Maacathites, and he named them– that is, Bashan– after himself, Havvoth-jair, as it is to this day.) ¹⁵ To Machir I gave Gilead. ¹⁶ And to the Reubenites and the Gadites I gave the territory from Gilead as far as the Wadi Arnon, with the middle of the wadi as a boundary, and up to the Jabbok, the wadi being boundary of the Ammonites; ¹⁷ the Arabah also, with the Jordan and its banks, from Chinnereth down to the sea of the Arabah, the Dead Sea, with the lower slopes of Pisgah on the east.

At the end of the previous chapter I spent a lot of time talking about the command of the LORD to the people of Israel to wipe out the people and take possession of the land of King Sihon. In chapter three we see the completion of this theme with the people now taking possession of the land of King Og of Bashan and the occupation of the land of the Amorites and the elimination of the people and the threat of these two kings. There are some differences in this and the previous narrative, where King Sihon was offered terms of peace which, by God’s hardening of the king’s heart, King Sihon and his people refuse the terms of peace which are never offered to King Og as he and his people draw up battle lines against these Israelite invaders. There is a tension in Deuteronomy between the way that the people of Moab and the descendent of Esau are treated and the manner in which the Amorites will be, between the people who are to be the neighbor and those who are to be the enemy. Within Deuteronomy things that may evoke question are given definitive answer, the Ammonites are not the enemy but the Amorites are and for the Deuteronomist what is important is the obedience of the people. It is obedience that is the life and death issue for the people of Deuteronomy to understand. It is obedience that will separate them from their ancestors who failed to enter the Promised Land and who died in their sojourn in the desert. They are called to hear and obey the LORD and those the LORD is speaking through. If we put aside for a moment the trouble that this passage may cause modern followers of the LORD for its practice of genocide, at least within the text, and look at what is happening to the people who are being prepared to cross the Jordan, who after a lost generation are preparing to take possession of the Promised Land. The things that caused the previous generation to turn away, the well fortified cities and the presence of people bigger and stronger than themselves are now proving to be insignificant obstacles as they quickly overcome the ‘giant king’ Og and the fortresses with high walls and double gates. The doubts and fears of the past are being overcome through the demonstration of the power of the people in the present. The close relationship between God’s action of handing over Og and his lands is paired with the reality that there are real armies and fights that the people engage in, ‘we struck him down, we did not leave a single survivor, and we captured all his towns.’ As the people in the story follow they are seeing the concrete ways in which the LORD is working through them in this fight. As they stand at the edge of the Promised Land experiencing the first spoils of the conflict to come, they will find that they have experienced the LORD’s power precisely in the midst of their own perceived lack of strength. They can see in their own triumph the triumph of the LORD. And that in their own obedience they can see the blessing as the previous generation bore the curse of disobedience.

Deuteronomy 3: 18-22 the First Portion of the Land

¹⁸ At that time, I charged you as follows: “Although the LORD your God has given you this land to occupy, all your troops shall cross over armed as the vanguard of your Israelite kin. ¹⁹ Only your wives, your children, and your livestock– I know that you have much livestock– shall stay behind in the towns that I have given to you. ²⁰ When the LORD gives rest to your kindred, as to you, and they too have occupied the land that the LORD your God is giving them beyond the Jordan, then each of you may return to the property that I have given to you.” ²¹ And I charged Joshua as well at that time, saying: “Your own eyes have seen everything that the LORD your God has done to these two kings; so the LORD will do to all the kingdoms into which you are about to cross. ²² Do not fear them, for it is the LORD your God who fights for you.”

This portion receives a longer telling in Numbers 32, where the tribes of Reuben, Dan and the half tribe of Manasseh receive their inheritance on the eastern side of the Jordan River. The story alludes to what is explicit in the narrative in Numbers, that the people of Reuben and Dan raised more cattle which require plains with larger amounts of feed than the sheep that many of the other tribes predominantly raise. It is true that different types of livestock require different types of property which is why Bandera, Texas where my family lives in the hill country is more frequently used for raising goats and sheep while the vast areas of plains in Texas typically are used for cattle. It is interesting that there is no reason given why the half tribe of Manasseh (the two half tribes of Joseph’s sons which were both large were known by the son of Joseph’s name rather than the other tribes bearing the names of Joseph’s eleven brothers) is also given possession on the east side of the Jordan, but the primary concern of this and it’s parallel in Numbers is that the tribes of Reuben, Gad and Manasseh now that they have their land will not feel compelled to fight on behalf of the other ten and a half tribes. The agreement is set that the warriors of these two and a half tribes are to be the vanguard, the troops at the front of the fight once the people are ready to cross the Jordan under Joshua and carry on the fight to take possession of the Promised Land. The people are to see the way the LORD has acted in their own time as well as the stories they have from their parent’s generation to see the way the LORD has provided for them up to this point and will continue to provide for them as the go forward to take possession of the land.

Deuteronomy 3: 23-29 Glimpses of the Promised Land

²³ At that time, too, I entreated the LORD, saying: ²⁴ “O Lord GOD, you have only begun to show your servant your greatness and your might; what god in heaven or on earth can perform deeds and mighty acts like yours! ²⁵ Let me cross over to see the good land beyond the Jordan, that good hill country and the Lebanon.” ²⁶ But the LORD was angry with me on your account and would not heed me. The LORD said to me, “Enough from you! Never speak to me of this matter again! ²⁷ Go up to the top of Pisgah and look around you to the west, to the north, to the south, and to the east. Look well, for you shall not cross over this Jordan. ²⁸ But charge Joshua, and encourage and strengthen him, because it is he who shall cross over at the head of this people and who shall secure their possession of the land that you will see.” ²⁹ So we remained in the valley opposite Beth-peor.

Moses, as the leader of the people, has often stood between the people and God. There have been times throughout the story where God was ready to turn God’s back on the people and Moses would call upon God to be the God who would fulfill God’s end of the covenant even in the midst of the people’s continuing unfaithfulness. Moses enjoys a close relationship with God and has borne the weight of leadership for the people throughout this journey but will not be there to cross the Jordan. Moses again appeals to God, knowing God’s verdict from earlier in Deuteronomy (Deuteronomy 1.37) that Moses will not enter the land and yet as Moses has done before he calls upon God to change God’s mind. This time the LORD will not change course, Moses will not enter the land and Moses is commanded not to pray about this again but is, in concession, given a preview of the land. Climbing to the top of Pisgah, Moses is able to look out and see from a high point the lands that the people will enter. This is a part of the transition of leadership and power from Moses to Joshua. Moses is the one who has stood between the people and God, who led them out of slavery, through the wilderness and to the edge of the Promised Land but Moses is now linked with the disobedience of the previous generation. Even though Moses may not have been the one who was disobedient he is pulled down in the weight of the disobedience of the people of that generation. Moses’ role now becomes to lift up the leadership of Joshua, to encourage and strengthen him for the conflict ahead and to pass on one final exhortation to the people so that they may know how to live as the people of God in a new day. Moses bears the cost of the disobedience of the previous generation and now he must charge the new generation to choose the blessings of obedience and not the curse of disobedience. Blessing and curses, life and death, prosperity and famine lie in the choices the people must make in his absence. Until now he has been their leader, their judge, their advocate and the one who could stand between them and the LORD. Now the people must take on these promises and the possibilities of new life for themselves.

Sign of the Rose

Searchings: Sacred and Secular

Deuteronomy 10- The Covenant Renewed

Deuteronomy 10: 1-5 – A Renewed Covenant

Deuteronomy 10: 6-9 – Side Note on the Journey and Setting Aside the Levites

Deuteronomy 10: 10-11- Back on the Mountain with God

Deuteronomy 10: 12-22 – The Choice of God

Deuteronomy 9: The Promise of God and the Stubborn People

Deuteronomy 9: 1-5 The Promise of God

Deuteronomy 9: 6-29 An Unrighteous and Stubborn People

Deuteronomy 8 The Dangers of Abundance

Deuteronomy 8: 1-10 The LORD’s Care in the Exodus

Deuteronomy 8: 11-20 The Dangers of Complacency and Affluence

Deuteronomy 7 A People Set Apart

Deuteronomy 7: 1-6: The Command to Destroy

Deuteronomy 7: 7-11: The Divine Choice

Deuteronomy 7: 12-16: No Need for the Fertility Gods of the Surrounding Lands

Deuteronomy 7: 17-26: Do Not Fear and Do Not Covet

Deuteronomy 6-The Center of the Faith

Deuteronomy 6: 1-8 the Shema

Deuteronomy 6: 10- 25 the Danger of Amnesia

Deuteronomy 5: The Ten Commandments Revisited

Deuteronomy 5: 1-21 The Ten Commandments Revisited

Deuteronomy 5: 22-33 Standing Between the People and God

Deuteronomy 4: A Story Formed People and an Imageless God

Deuteronomy 4: 1-14 Living in Light of the Narrative

Deuteronomy 4: 15-31 The Imageless God

Deuteronomy 4: 32-40 The Uniqueness of the Relationship

Deuteronomy 4: 41-49 Closing Business

Father Forgive Them…A Poem for Good Friday

Review of Reading Backwards by Richard B. Hays

Deuteronomy 3: Visions of a Future Land

Deuteronomy 3: 1-17 Preparing the Way for the Conflict across the River

Deuteronomy 3: 18-22 the First Portion of the Land

Deuteronomy 3: 23-29 Glimpses of the Promised Land