Deuteronomy Intro from the New Bible Commentary
The theology of Deuteronomy has relevance to modern Christians, but it must be read carefully, and in the light of the coming of Jesus Christ. Christians see themselves as the chosen people of God (1 Pet. 2:9), though in a quite different way from ancient Israel. They are not a political nation, living among other nations, nor do they need a land of their own, criminal laws, or their own leaders for times of peace and war. No more do they look for a single place of worship on earth in which God is more present than in other places. The period in God’s dealings with human beings in the world when these things were important is past. Since Jesus came, God’s people is international, living under different political systems, and actively seeking to extend God’s kingdom in all the world. And, of course, it is no longer making sacrifices to atone for sin.
Yet the main lines of the theology of Deuteronomy remain relevant. The book teaches about the grace of God in making us his own, as well as about the need for us to respond to him in a wholehearted way, in love and obedience. For us too God has been made known, though now in Christ, who is himself the ‘Place’ where we meet him. Our covenant is a new covenant in Christ, in which, though as morally weak as ever Israel was, we are enabled to remain faithful. And the blessings of God are no longer thought of in terms of material prosperity, but apply both to this age and the age to come.
Deuteronomy is firmly a book of God’s grace. It stresses that Israel owes its whole being to him, for he has brought them out of Egypt, and will lead them into a land in which they will be richly blessed (e.g. 8:7-10). Even his commandments are part of his grace, for in keeping them Israel will experience true freedom. The laws of Deuteronomy are designed to enable every Israelite to enjoy fully the gifts of the land, and to protect each from possible exploitation at the hands of others. Israelites are ‘brothers and sisters’ in the community of God’s making. Everyone, from the king (should they decide to have one; 17:14-20) to the ‘slave’ (15:12), is a `brother’ in Israel. This was a profoundly different idea of society from others in its day, in which most people were no better than serfs. Deuteronomy, therefore, has a vision of a harmonious society, in which people’s knowledge of God enables them to live together in the best possible way.
The vision, however, cannot be realized without the faithfulness of the people. Will they have the spiritual liveliness and moral stamina to keep the covenant? The good of all requires, in the short term, what always appear to be sacrifices, the giving up of one’s ‘rights’. Deuteronomy knows very well the frailty of human beings. The frailty of this chosen people has already become evident in its story so far (1:26-46). Indeed, it is a ‘stiff-necked’ people that is to receive the gift of the land (9:4-6).
From its beginning, therefore, Deuteronomy asks whether this (or any) people can keep covenant with God. The question receives its answer only at the end of the book (ch. 30), in a passage which reckons that the ‘curses’ are likely to fall before a final salvation can occur.
The theology of Deuteronomy has relevance to modern Christians, but it must be read carefully, and in the light of the coming of Jesus Christ. Christians see themselves as the chosen people of God (1 Pet. 2:9), though in a quite different way from ancient Israel. They are not a political nation, living among other nations, nor do they need a land of their own, criminal laws, or their own leaders for times of peace and war. No more do they look for a single place of worship on earth in which God is more present than in other places. The period in God’s dealings with human beings in the world when these things were important is past. Since Jesus came, God’s people is international, living under different political systems, and actively seeking to extend God’s kingdom in all the world. And, of course, it is no longer making sacrifices to atone for sin.
Yet the main lines of the theology of Deuteronomy remain relevant. The book teaches about the grace of God in making us his own, as well as about the need for us to respond to him in a wholehearted way, in love and obedience. For us too God has been made known, though now in Christ, who is himself the ‘Place’ where we meet him. Our covenant is a new covenant in Christ, in which, though as morally weak as ever Israel was, we are enabled to remain faithful. And the blessings of God are no longer thought of in terms of material prosperity, but apply both to this age and the age to come.
Deuteronomy, indeed, is no excuse for so-called ‘prosperity-theology’, though a careless reading might make it seem so. It does show a delight in the good things of the world, and a clear understanding of the need for human beings to enjoy the basic necessities of life. These things are as important for us and our world as they ever were. But Deuteronomy rules out any religion which disguises an attempt to become rich. It does so because it demands a love of God from the heart, and indeed a love of one’s neighbour. This is the opposite of selfish calculation. That, in fact, is idolatry, which is for Deuteronomy the primary sin.
