Deuteronomy 7:1-11 the Fifth Book

Deuteronomy 7:1-11

The fifth book of the Pentateuch, or Jewish Torah is known as Deuteronomy, translated from the Hebrew word Devarim, which means "things or words." Most of the material inside Deuteronomy consists of a series of lessons ostensibly delivered by Moses as he reviewed he past forty years of wandering in the desert. The central element in the Book is that of a series of detailed law-codes that allow the Israelites to live in the promised land with fewer outside contacts. Theologically, the book renewed and professed the covenant between God and the Children of Israel. Although conservative tradition holds that Moses wrote most of the passage, most modern scholarship believes it to be a product of reform carried out under King Josiah, with later additions added after the fall of historic Judah.

In general, the book itself is divvied up into four significant "chapters" -- or sermons, each dealing with a significant action of the Tribes of Israel. The First Sermon (Chapters 1-4) recapitulates the Israelite's disobedient refusal to enter the Promised Land and the resulting 40 years of wandering. This is contrasted with God's judgement and wrath, as well as Moses continually warning that God's will must be done. The Second Sermon (Chapters 5-26) expands the ethnical dialog between God and Man, and how people must behave in order to live together. It is the central dogma of mitzvot (commands) that we find in most societies who move from a nomadic to an urban existence. The focus is on preventing conflict and preserving the gene pool. The Third Sermon (27-31) gives a more colloquial reading of what sanctions will occur when laws are broken, how to be obedient, and what the covenant with God means. The Fourth Sermon (32-34) renews the covenant, Moses appoints Joshua as heir; teaches the people the song of Moses and Blessings of Moses, and then Moses' death.

Text - Warnings Against Assimilation-

7:1 When God your Lord brings you to the land you are entering, so that you can occupy it, He will uproot many nations before you - the Hittites, Girgashites, Amorites, Canaanites, Perizites, Hivites and Yebusites - seven nations more numerous and powerful than you are.

7:2 When God your Lord places them at your disposal and you defeat them, you must utterly destroy them, not making any treaty with them or giving them any consideration. (consideration or mercy)

7:3 Do not intermarry with them. Do not give your daughters to their sons, and do not take their daughters for your sons. (This prohibition includes all gentiles, the seven nations in Verse 1 are forbidden, even if they convert to Judaism).

7:4 [If you do], they will lead your children away from Me, causing them to worship other gods. God will then display His anger against you, and you will quickly be destroyed.

7:5 What you must do to them is tear down their altars, break their sacred pillars, cut down their Asherah trees, and burn their idols in fire. (Reference also to Exodus 34:13).

7:6 You are a nation consecrated to God your Lord. God your Lord chose you to be His special people among all the nations on the face of the earth.

7:7 It was not because you had greater numbers than all the other nations that God embraced you and chose you; you are among the smallest of all the nations. (embraced or preferred).

7:8 It was because of God's love for you, and because He was keeping the oath that He made to your fathers. God therefore brought you out with a mighty hand, liberating you from the slave house, [and] from the power of Pharaoh king of Egypt.

7:9 You must realize that God your Lord is the Supreme Being. He is the faithful God, who keeps in mind [His] covenant and love for a thousand generations when it comes to those who love Him and keep His commandments. (or pays back)

7:10 But He pays back His enemies to their face to destroy them. He does not delay the payment that He gives His enemies to their face.

7:11 So safeguard the mandate, the rules and laws that I am teaching you today, so that you will keep them.

Historical Issues -- Most likely, Deuteronomy was written in the 7th century B.C. In Jerusalem. It was also likely to have been penned to reinforce the centralization of Israelite bureaucracy and power in Jerusalem. There is considerable affinity in language and prose style between Deuteronomy and that of the books 2 Kings, Jeremiah, and Ezekiel. Because these books were also probably written in the 7th or early 6th centuries BC, Deuteronomy must follow to have been written approximately the same time (See also, Table 1, giving us an approximate dating and linguistic commonality).

Table 1 -- Parallels between Deuteronomy and Josiah's Reforms (Ibid).

Issue

Josiah's Reforms

Deuteronomy

Destruction of idols, high places and altars by fire

2 Kings 23:4, 6-15; 2 Chron. 34: 4-7, 33

7:5, 25; 12:2-3

Grinding of idols to dust

2 Kings 34:6, 15; 2 Chron. 34:7

9:21

Execution of Pagan Priests and false prophets

2 Kings 23:5, 20

13:1-11

A Chosen place for worship

2 Kings 23:27

12:4-8, 17-19

Celebration of Passover at the chosen place

2 Kings 23:21-23; 2 Chron. 35:1-19

16:1-2, 5-6

The king to follow and obey the commands of law

2 Kings 23:2; 2 Chron 34:31

17:18-20

Aim and Scope of Deuteronomy - The Deuteronomic discourses may be said to comprise three elements -- a historical, a legislative, and persuasive. Of these the persuasive element is both the most characteristic and the most important; for it is devoted to the inculcation of certain fundamental religious and moral principles upon which the writers lay great stress. The historical element is subservient to the persuasive, the references to history, being more didactic in nature. The legislative element, though obviously, in many of its features, tending directly to secure the national well-being, and possessing consequently an independent value of its own, is by the writer of Deuteronomy viewed primarily as a vehicle for exemplifying the principles which it is the main object of his book to enforce. The author wrote, it is evident, under a keen sense of the perils of idolatry; and to guard Israel against this, by insisting earnestly on the debt of gratitude and obedience which it owes to its sovereign Lord, is the fundamental teaching of his book. Accordingly the truths on which he loves to dwell are the sole godhead of Yhwh, His spirituality (Deut. IV), His choice of Israel, and the love and faithfulness which He has manifested toward it; from which are deduced the great practical duties of loyal and loving devotion to Him, an absolute and uncompromising repudiation of all false gods, a warm and spontaneous obedience to His will, and a large-hearted and generous attitude toward men.

Literary Focus- There are many stories within Deuteronomy that become associated with the folklore of the Israelites, even in the manner in which they are crafted; rather than stern pronouncements (as in Numbers) they are more literary and poetic. However, the vocabulary used is instructive, and the main theme seems to be that the nation of Israel has not necessarily merited God's love and choice, but rather, has God's love out of paternal feelings and now must find the merit.

Within the storyline of Exodus and numbers, it would be possible to see the Israelites feeling a sense of superiority and arrogance when the learned that they had been chosen by God -- indeed, other tribes destroyed during the forty year wandering just so the Israelites could find the promised land. Psychologically, this "chosen" people might assume that God's choice was in response to something that was extraordinary about their tribe -- something they had done, or already possessed. Even worse, based on what we know in Numbers, the tribes might become complacent, resting upon their belief that as the chosen people, they could neglect their conventional obligations. However, considering the phrasing of Deuteronomy, God clearly had something different in mind when he expounded upon the laws necessary to allow these tribes, rather inexperienced (as shown in Exodus and Numbers) in urban living. Moses, though, absolutely articulates that God's choice was not based upon any inherent goodness, merit, or strength in Israel. Rather, God's choice was due to love, and, as scholars have commented the emotive and literary vocabulary in quite instructive:

"Set his heart on you" (v. 7) might better be rendered "was smitten with you," in that the Hebrew root (hashaq) depicts the desire Shechem felt for Dinah (Genesis 34:8). God is strongly attracted to Israel, but not because of Israel's charms. Certainly not because of Israel's greatness, as the disclaimer "you were the fewest of all" indicates, despite Deuteronomy's own testimony that Israel was "as numerous as the stars" (1:10; 10:22; 28:62). God is drawn to Israel, but why?

"Love" (v. 8). God's love, here indicated with the normal word for love (ahavah), dispels any notion of erotic or lustful attraction the last verb may have suggested. This again stresses that God's love has nothing to do with Israel's attractiveness and everything to do with God's grace.

"Kept the oath" (v. 8). God's love is faithful. We should not be surprised that God chose Israel in its weakness. This is exactly what God did in Genesis 12:1-3. The promise of children and a land made to an old, childless couple seemed impossible. Yet they conceived, and the promise of land is about to be fulfilled for Israel now, on the verge of the Jordan, attesting to God's faithfulness.

"Covenant loyalty" (v. 9) is an excellent rendering of the hendiadys "the covenant and the loyalty." (Hendiadys consists of two nouns joined by "and," expressing a single idea.) The word for "loyalty" (hesed) is of the essence in covenantal situations, since it refers to the mutual commitments pledged by each of the parties. On the human side, it becomes synonymous with "obligations." But here, it is God who pledges faithfulness to Israel. The passage concludes with a stern reminder that though God's love may be unswerving, relationship requires the response of a partner, a response demonstrated in the observance of "the commandment" (vv. 9-11). The singular "the commandment," of course, refers to the whole complex of torah.

As an historical document, though, Deuteronomy varies from Number in terms of political history. Additionally, credit for the military exploits on the way to the promised land moves from "Israel sent," to "Moses sent." Listing of kingdoms, other kings and rulers, and armies are given in Numbers as pieces to conquer, while a more crafty, diplomatic approach is given in Deuteronomy. Historical mandates are also in evidence; Deuteronomy (20:19-20) prohibits chopping down fruit trees during a siege, the sensible approach to this is if all the trees are used as siege weapons, there will be no food left; so, the decision is removed from any potential "general" and placed into a biblical pronouncement from God. The complex nature of tribal warfare and rivalry is also in evidence in Deuteronomy -- always using the idea that God was on the side of the chosen people, there was simply no other argument available, nor was one seen as necessary; "YHWH spoke" was enough.

It was clear that the scholars who wrote Deuteronomy no intention of fabricating the history of the Israelite people. He wished to present it objectively and base it upon the material to which he had access. Like an honest broker he began by taking, in principle, a favorable view of the material in the traditions. In describing the various historical events he spoke in his own person only at exceptional points, letting the old traditions speak for themselves instead. He did so even when these old traditions told of events that did not fit in with his central ideas…. Deuteronomy was not a redactor trying to make corrections, but a compiler of historical traditions and a narrator of the history of his people.

Cultural Context - The cultural context of Deuteronomy is dependent on two things: when we believe it was written, or, when the writers actually placed it in context. One of the conundrums is the so-called Covenant Code (Exodus 20:22-23) supposedly written prior to Deuteronomy, yet dependent upon Deuteronomy, with evidence that it was composed during the Babylonian Exile. This is a continual cultural debate, both regarding scope and depth. However, if one strips away that particular argument, one finds that the very central nature of the book (Deuteronomy), is more of a cultural response to a way of living, and, now that we know more about genetic diversity, public health, disease transmission, etc., we can make more cultural sense out of the edicts that God might provide for a wandering culture.

Similarly, in the earlier books of the Pentateuch, God guides all historical events, so much so that history can be interpreted to determine God's will. In this particular example, the covenant is central: Israel's fate is approached in terms of reward for conventional fealty and punishment for disobedience to it. In the earlier books of the Pentateuch, values are conveyed through narrative, most often in ways that must be interpreted by the reader. Here it is made explicit on all counts; history's meaning is here pre-interpreted in clear and consistent terms. It is also more self-contained than the earlier books, one that may be read, if needed, out of context and the meaning and establishment of law remains viable. This, in fact, is one of the most interesting aspects of Deuteronomy, that which law is reinterpreted, For example, if one does a simple textual analysis of Exodus and Deuteronomy and focuses solely on the issue of law, one finds almost a complete repetition in tone, timbre, and often in wording. Similarly, taken a step further, one can extrapolate historical and cultural reasons for these laws in moving toward societal justice.

Table 2 -- Reinterpretation of Law in Deuteronomy

Exodus 20

Deuteronomy 5

Possible Socio-

Cultural Meaning

2. I am the Lord your God, who brought you out of the land of Egypt, our of the house of bondage.

6. I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage.

Establishes the hierarchy of God, and his primacy on events in the world. Sets up who was in charge and why.

3. You shall have no other gods before me.

7. You shall have no other gods before me.

So much of the ancient world was animistic, this is setting the rules that the focus should be on the one "true" God.

4. You shall not make for yourself a graven image, or any likeness of anything that is in heaven above, or that is the earth beneath, or that is in the water under the earth.

8 "You shall not make for yourself a graven image, or any likeness of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth

See above.

5. you shall not bow down to them or serve them; for I

the LORD your God am a jealous God, visiting the iniquity of the fathers upon the children to the third and the fourth generation of those who hate me,

9 you shall not bow down to them or serve them; for I

the LORD your God am a jealous God, visiting the iniquity of the fathers upon the children to the third and fourth generation of those who hate me,

See above. Sets up the hierarchy.

6. But showing steadfast love to thousands of those who love me and keep my commandments.

10 but showing steadfast love to thousands of those who love me and keep my commandments.

Conviviality and fidelity to a common theme, a common goal.

7. You shall not take the name of the LORD your God in vain; for the LORD will not hold him guiltless who takes his name in vain.

11 "You shall not take the name of the LORD your God in vain: for the LORD will not hold him guiltless who takes his name in vain.

A law about honesty is important so that individuals can band together in society and trust each other.

8. Remember the Sabbath day, to keep it holy.

12 "Observe the Sabbath day, to keep it holy, as the LORD your God commanded you.

Brings the community together.

9. Six days you shall labor, and do all your work;

13 Six days you shall labor, and do all your work;

See above.

10. But the seventh day is a Sabbath to the LORD your

God; in it you shall not do any work, you, or your son, or your daughter, your manservant, or your maidservant, or your cattle, or the sojourner who is within your gates;

14 but the seventh day is a Sabbath to the LORD your

God; in it you shall not do any work, you, or your son, or your daughter, or your manservant, or your maidservant, or your ox, or your ass, or any of your cattle, or the sojourner who is within your gates; that your manservant and your maidservant may rest as well as you.

Provides commonality and conviviality so that there is no jealousy with one family working, one not; everyone rests.

11, for in six days the LORD made heaven and earth, the sea, and all that is in them, and rested the seventh day; therefore the LORD blessed the Sabbath day and hallowed it

15 You shall remember that you were a servant in the land of Egypt, and the LORD your God brought you out thence with a mighty hand and an outstretched arm; therefore the LORD your God commanded you to keep the Sabbath day.

Provides a communal spirit in which a common sense of rest and holy day observation can be set for all of society; greater commonalties, less conflict.

12. "Honor your father and your mother, that your days may be long in the land which the LORD your God gives you.

16 "Honor your father and your mother, as the LORD your God commanded you; that your days may be prolonged, and that it may go well with you, in the land which the LORD your God gives you.

Respect authority, not just familial, but hierarchical and then, in order to live together in a closer environment -- the responsibility one has to society at large.

13. You shall not kill.

17 "You shall not kill.

Laws organize and protect society.

14 You shall not commit adultery.

18 "Neither shall you commit adultery.

Laws organize and protect society.

15. You shall not steal.

19 "Neither shall you steal.

Laws organize and protect society.

16. You shall not bear false witness against your neighbor

20 "Neither shall you bear false witness against your neighbor.

Laws organize and protect society.

17. You shall not covet your neighbor's house; you shall not covet your neighbor's wife, or his manservant, or his maidservant, or his ox, or his ass, or anything that is your neighbor's."

21 "Neither shall you covet your neighbor's wife; and you shall not desire your neighbor's house, his field, or his manservant, or his maidservant, his ox, or his ass, or anything that is your neighbor's.'

Laws protect, and place more filial agreements between individuals. This allows the community to feel more loyalty and protection within the social environment of the city.

Meaning in Literal Social Connection -- Socially, some scholars see Deuteronomy has being the closing ends of the Divine circle that began in Genesis -- somewhat of a combination of the mystical (creation to definition) and the practical (pure freedom to structure and law). The very purpose of the Torah gives organization and social connection to the Israelites -- without that theme, that template, the idea of the chosen people ceases to exist. Some scholars believe that one of the central ideals of Deuteronomy is that of legalizing ritual, structuring the basis for society, and that, "the resumption of ritualistic observances points to the possibility of regeneration in the reemerging consciousness of cyclical time patterns. The pronouncement of the kaddish, silenced at the time of communal graves. . . .reconfirms the sanctity of human life, while the renewed order" of the heavens, human activities, and set times, resumes the disrupted story begun in Genesis and typified in Deuteronomy.

This circular episode, somewhat the archetypal journey from chaos to civilization is played out both in the macro and micro, certainly with numerous diversions and subsequent breaks; but nonetheless a heroic set of mythologies that form a modern literary tradition. Joseph Campbell said that "The individual has to find an aspect of myth that relates to his own life. Myth basically serves four functions. The first is the mystical function…realizing what a wonder the universe is, and what a wonder you are, and experiencing awe before this mystery. Myth opens the world to the dimensions of mystery, to the realization of the mystery that underlies all forms. If you lose that, you don't have a mythology. If mystery is manifest through all things, the universe becomes, as it were, a holy picture. You are always addressing the transcendent mystery through the conditions of your actual world." This, in fact, is what Deuteronomy does for the Pentateuch; it manifests a culmination of mystery and opens society up to the exposure of God in a regular existence -- with new eyes, with new hearts, and with new duties as well as expectations.

Within Deuteronomy, the idea of the Deuteronomic Code becomes not merely legal or cultural (e.g. In order to live together in peace, or hygienic in prescribing types of animals that could be eaten, etc.), but a different way of using law. Instead of being collected, or legal enactments repeated, they are development more to moral and ethical purposes which become religious in nature, and require the chosen people to move out of a "childlike" disbursement of law, into a thinking moral nature. For example, The law code seems methodically to provide legal compensation for those who are victimized by the inequities and brutalities that may otherwise inhere in the social system. Duties involving directly the application of a moral principle are especially insisted on, particularly justice, integrity, equity, philanthropy, and generosity; for example insisting on strict impartiality and judges being appointed in every city, as well as insisting that fathers are not to be condemned judicially for the sins of their children, nor vice-versa, in stark contrast to the sins of the father being visited upon the children even unto the tenth generation, as elsewhere. Nevertheless, despite this general philanthropic nature, breaches of the moral code are punished severely: death is the penalty not only for murder, but also for unchastity, and even for disrespectful behavior by a son. The style of the Deuteronomic discourses is very marked, being particularly distinct when compared with the style of the rest of the torah. Not only do particular words and expressions, embodying often the writer's characteristic thoughts, recur with remarkable frequency, giving a distinctive coloring to every part of his work, but the long and rolling clauses in which the author expresses himself are a new feature in Hebrew literature. Nowhere else in the Old Testament does there breathe such an atmosphere of generous devotion or of benevolence, neither is there such strong eloquence when duties are elsewhere set forward.