THE EXEGETICAL STUDY OF CHAPTER SIX OF THE BOOK OF DEUTERONOMY
01. INTRODUCTION
The core thought of the book of Deuteronomy[1] could be summarized as: one God, one nation, and one temple. The shema (Deut 6:4-9)[2] documents the highest expression of fidelity to Yahweh, whose benevolence was intensively experienced by the people of the exodus, especially in the desert. The influence of this shema (also Deut 11:13-21; Num 15:37-41) on both Judaism and Christianity is deep, that every loyal Jew would recite it twice a day, and Deut 6:4-5 in combination with Lev 19:18 held as the heart of the Law (cf. Mk 12:28-34) respectively.[3] This paper attempts to unearth the meaning of this important chapter in itself, and its relevance to the present time, through the exegetical method, keeping in view of the integrity of the chapter with the context and theology of the unit, and the book as a whole, while isolating it for study.
02. DELIMITATION
This chapter is an integral part of the second address of Moses (5:1-11:32), while in nature acts as a homiletic instruction to the succeeding section known as the book of Law (12:1-26:15). Though the second address of Moses forms a unit in itself, the focus of study would be on this chapter alone.
03. STRUCTURE
This chapter in a loose sense has an introduction in the beginning, “this is the commandment…” (v.1); a body material, which focuses the great command of God; and an ending, “…all these commandment before the Lord our God, as he has commanded us” (v.25 b).
A. The call to listen vv.1-3
B. The great command vv.4-5
C. The propagation of the command vv.6-9
D. Ways to preserve the command vv.10-25
a. Warning in the context of history vv.10-12
b. Warning to recognize and obey vv.13-19
c. Answer to a child’s query vv.20-25
04. CONTEXT
The general biblical context is that the chapter is placed within the second address of Moses, before taking possession of the promised land in Moab. It also has greater significance within the purview of the Mosaic homiletics (5:1-11:32), insofar as it highlights the great command, which is the primary theological motif of the deuteronomic tradition. Moreover the impressive influence of this motif could be traced even in the Gospels.[4]
The immediate context is that the chapter is preceded by the Ten Commandments (also Ex 20:2-17), and succeeded by the command to destroy other cults (7:1-11), and to show fidelity to the law (7:12-26). Hence there is interconnection and progression of deuteronomic theology that gets its focal point in the call to hear (vv.4-6).
05. SOURCE CRITICISM
The theological motifs such as “Yahweh is one” (v.4), “exclusive and total commitment to Yahweh” (v.5), “fear of Yahweh” (vv.2,13,24), “obedience to the divine command” (vv.6-9,24), “promise of land” (vv.1,3,10,18,23), “threat of punishment” (v.15) explicitly attest that this text is from the deuteronomic tradition.
06. FORM CRITICISM
Deut 1:1-4:43; 5:1-28:69; 29:1-30:20 are identified as discourses of Moses,[5] and consequently this delimited material is a discourse in general with a typical deuteronomic flavour. Still, a scrutiny of the text would reveal the complexity of its form – for example, narrative form with elements of biblical history concerning promise of God to the Patriarchs (vv.10 a,23 b); the miraculous escape from Egypt (vv.21-23 a); and an incident of testing God (v.16). The style of the discourse is exhortatory (also cf. Josh 1:1-9; 23:3-16) that it compels the addressees to act (vv.4-5,7-9,13-14), and elevates the hearts with hope and courage (vv.10-12,20-23), which fits very aptly before entering the promised land.
07. TEXTUAL CRITICISM
There are various versions for the expression, “the Lord our God is one Lord” (v.4) as: “the Lord our God, the Lord is one”; “the Lord is our God, the Lord is one”; “the Lord is our God, the Lord alone”.[6] The meaning of the word “one” (v.4) in the Hebrew original is very ambiguous,[7] and in spite of this, the sense of exclusive devotion is preferred to affirming monotheism.[8]
08. REDACTION CRITICISM
Joseph Blenkinsopp, a biblical commentator views that v.1 “is the conclusion to a distinctive address, may be seen by comparison with 4:44”.[9] The expression in v.3, “a land flowing with milk and honey” perhaps from the Canaanite Poetry of the Bronze Age.[10] vv.2-3 might be a later expansion as the clause, “that it may go well with you” (v.3 a) reveals.[11] vv.10-19 may be a later insertion which could be established in comparison with 4:1-40.[12] Besides, it is a parenthesis containing “a series of admonition reinforcing the demand of the first commandment”.[13] vv.20-25, very clearly a retrojection of a later liturgical practice (also cf. Ex 12:24-27; 13:11-16) to an earlier context, and it would fit better following v.9.[14]
09. EXEGETICAL COMMENTS
vv.1-3: Moses the intermediary between the Lord and the people (cf. 5:27,30), starts teaching as per the direction of the Lord to be observed for generations in the promised land, that the people are to possess soon. Its purpose is explicit – to stimulate “fear”[15] of the Lord, consequently that they may hear and obey, so that they would enjoy long life; increase in number; and every thing might go well with them in “a land following with milk and honey”.[16]
vv.4-5: The great command popularly known as the shema (also Deut 11:13-21; Num 15:37-41) has become the principal Jewish confession of faith in the due course of time.[17] Although the faith formula apparently affirms monotheism, “the Hebrew affirmation falls short of expressing a clear cut denial of the existence of other deities, but (it) is adamant that there is only one Lord God who is to be worshiped by Israel”.[18] Observing the substantial evidence of other gods alongside the Lord, especially in the unofficial worship, Ronald E. Clements holds, “it (shema) was a concern to repudiate such practice that has motivated the form of the confessional recital of faith here”.[19] The exhortation to “love with all heart, soul, and strength” – a treaty form familiar to the deuteronomic authors,[20] is “a gathering of terms to indicate the totality of a person’s commitment of self in the purest and noblest intentions of trust and obedience towards God”.[21]
vv.6-9: The great command of God is dynamic, which needs to be carefully taught to the children and talked about at all time and place. It could be sustained by tying as sign upon the hands, binding on the forehead, writing on the doorframes and gate posts, with need to be taken metaphorically than physically.[22]
vv.10-12: Moses foresees a grave situation as the people occupy the land promised to their forefathers, and possess the wealth – barns, houses, wells, vineyards, and olive groves, even though they have not worked for. As they enjoy all these facilities, they may forget the Lord who has brought them from the land of slavery.
vv.13-19: This warning against the sense of complacency (v.11; cf. 8:11-20) caused by security and prosperity, focuses on the importance of the religious duties that “Israel must fear the Lord, serve God unswervingly, and invoke no other divine name in affirming its oaths”,[23] so that it may go well with them (v.18), and they may take possession of the good land (v.18), by thrusting out the natives (v.19). But the failure of the prerequisites would definitely destroy them from the face of the earth (v.15). Hence Israel can never dare to test the Lord any more as it did at Massah (v.16) interrogating, “Is the Lord among us or not?” (Ex 17:1-7) just for the lack of drinking water.[24]
vv.20-25: The curiosity of a child to understand the meaning of the stipulation, although it is the prerogative of the parents to teach their children (v.7), creates a chance to narrate a crisp history of exodus event in the context of family. This historical resume dramatizes the loving act of God, actualized in the deliverance from slavery, and the necessity of obedience towards God’s commands which alone make them righteous, to the extent they observe them diligently.
10. THEOLOGY
This chapter portrays Yahweh as unique that the Lord is one and the God of Israel too (v.4), who is both transcendent inasmuch as he reveals himself always through mediation – specifically Moses as the intermediary (6:1, also cf. 5:27,30), and imminent to the extent he collaborated with humanity towards liberation (vv.3,10,11,12 b,18,21-23). The Lord is depicted powerful, who would act against the Pharaoh, implicitly the god of the Egyptians, and by mighty hands brings out the slaves (v.21), to the promised land (v.23) flowing with milk and honey (v.3). His anger could even destroy the disobedient from off the face of the earth (v.15).
The people though slaves (v.21) are dignified as partners in the sight of the Lord, which demands a radical response of obedience (vv.2,13,24), undivided commitment (v.5), and observance of the stipulations (vv.1, 17,24) that would eventually prepare them to actualize the promise to their forefathers (vv.3,10,23), and project them as righteous people (v.25).
11. RELEVANCE
The text calls upon every one to see the hands of God in every event of life, for the same Lord continues to interact with the human history through the signs of the time. As partners of the new covenant, all the Christians, particularly the Catholics have a serious obligation to respond to the call, and accordingly commit totally. This commitment to the Partner needs to be visibly expected both sacramentally in the worship, and existentially by loving oneself, one’s neighbour, creatures and the universe, as the Partner himself has loved. This season of lent could be a nice chance to introspect over one’s commitment and renew it, because there is every chance to be derailed by the spring of complacency. Hence Deuteronomy chapter six disturbs the peace loving heart, which rests on security and prosperity to awake and commit, so that one may reflect the Lord in the measure one is oriented.
12. CONCLUSION
The exegetical study of chapter six of the book of Deuteronomy has unveiled, that it is the discourse of Moses with the element of history about the exodus event, which expresses the essential theological motif of the deuteronomic authors, through the shema. This shema sustains an enduring importance both in Judaism and Christianity which is further substantiated by the themes such as: fear of the Lord, promise of God to the patriarchs, obedience to the divine command, etc. In addition, the theological treasure of this chapter expects every Christian particularly the Catholics to meditate over the demands of the text, during this season of lent and respond in one’s own capacity.
13. BIBLIOGRAPHY
A) Articles
Earl S. KALLAND, “Deuteronomy”, in Frank E. GAEBELEIN, (ed.), The Expositor’s Bible Commentary, Vol.3, Michigan: Zondervon Publishing House, 1992.
Edward P. BLAIR, The Layman’s Bible Commentary: Deuteronomy, Joshua, Vol. 5, Atlanda, Georgia: John Knox Press.
G. von RAD, “Deuteronomy”, in George Arthur BUTTRICK, (ed.), The Interpreter’s Dictionary of the Bible, Vol.1, Nashville: Abingdon Press, 1976.
Ronald E. CLEMENTS, “Deuteronomy”, in L. E. KECK, (ed.), The New Interpreters’ Bible Commentary, Nashville: Abingdon Press, 1995.
Ronald E. MURPHY, “Introduction to the Pentateuch”, in Raymond E. BROWN, Joseph A. FITZMYER, and Ronald E. MURPHY, (ed.), The New Jerome Biblical Commentary, Bangalore: Theological Publications in India, 1999.
Stany GOVEAS, class notes on: The Book of Exodus, 2002.
THE HOLY BIBLE, Revised Standard Version, Catholic Edition for India, Bangalore: Theological Publications in India, 1973.
B) E-Articles
Avraham BIRAN, “Sacred Spaces: of Standing Stones, High Places, and Cut Objects at Tel Dan”, BAR, September/October 1998.
Ephraim STERN, “Pagan Yahwism, the Folk Religion of Ancient Israel”, BAR, May/June 2001, and “What Happened to the Cult Figurines? Israelite Religion Purified after the Exile”, BAR, July/August 1989.
Ze’ev MESHEL, “Did Yahweh have a Consort? The New Religious Inscription from the Sinai”, BAR, March/April 1979.
G. Robert John Kennedy
II Theology, 25.02.2002
*This paper is published in Observer 2002-2003, the wall magazine of the Theology section, St Joseph’s Seminary, Mangalore.
[1] The book of Deuteronomy has no name in the Masoretic Text. The Hebrew Bible names it after its first clause: םיךבדה הלא meaning “these are the words”. The LXX as: δευτερονόμιον meaning, “repetition of the law”, or “a copy”, or “a deplicate of the Torah”. G. von RAD, “Deuteronomy”, in George Arthur BUTTRICK, (ed.), The Interpreter’s Dictionary of the Bible, Vol.1, Nashville: Abingdon Press, 1976, p.831.
The general outline of the book could be: First Address of Moses (1:11-4:49); Second Address (5:1-11:32); The Law Book (12:1-26:15); Conclusion to the Giving of the Law (26:16-28:69); Third Address (29:1-30:20); Last Will, Testament, and Death of Moses (31:1-34:12). Joseph BLENKINSOPP, “Deuteronomy”, in Raymond E. BROWN, Joseph A. FITZMYER, and Ronald E. MURPHY, (ed.), The New Jerome Biblical Commentary, Bangalore: Theological Publications in India, 1999, pp.95-96.
[2] Henceforth, all quotations are from THE HOLY BIBLE, Revised Standard Version, Catholic Edition for India, Bangalore: Theological Publications in India, 1973. They are immediately noted by permitted abbreviations for the particular book in the Bible. More over the study is essentially based on the text of this Bible.
[3] Cf. Edward P. BLAIR, The Layman’s Bible Commentary: Deuteronomy, Joshua, Vol. 5, Atlanda, Georgia: John Knox Press, p.38.
[4] Deut 6:4-5: Mt 22:37; Mk 12:29-30; Lk 10:27.
[5] Cf. Ronald E. MURPHY, “Introduction to the Pentateuch”, in Raymond E. BROWN, Joseph A. FITZMYER, and Ronald E. MURPHY, (ed.), The New Jerome Biblical Commentary, Bangalore: Theological Publications in India, 1999, p.7.
[6] Cf. THE HOLY BIBLE, op.cit., p.161.
[7] Cf. Edward P. BLAIR, op.cit., p.36.
[8] Cf. Josseph BLENKINSOPP, op.cit., p.99.
[9] Ibid., p.99.
[10] Cf. Ibid., p.99.
[11] Cf. Ibid., p.99.
[12] Cf. Ibid., p.99.
[13] Ronald E. CLEMENTS, “Deuteronomy”, in L. E. KECK, (ed.), The New Interpreters’ Bible Commentary, Nashville: Abingdon Press, 1995, p.343.
[14] Cf. Ibid., p.343.
[15] אךי (yare ) refers to piety, obedience, and service inspired by awe and reverence towards God. Earl S. KALLAND, “Deuteronomy”, in Frank E. GAEBELEIN, (ed.), The Expositor’s Bible Commentary, Vol.3, Michigan: Zondervon Publishing House, 1992, notes 2, p.63.
[16] A pastoral idiom, which refers to the food of the nomads, and also a symbol of prosperity. Stany GOVEAS, class notes on: The Book of Exodus, 2002; Furthermore, the figure describes a land of plenty, a land of fertility. Earl S. KALLAND, Ibid., p.63.
[17] Cf. Josseph BLENKINSOPP, op.cit., p.99; also Cf. Ronald E. CLEMENTS, op.cit., p.343.
[18] Ronald E. CLEMENTS, Ibid., p.343; also Cf. Josseph BLENKINSOPP, Ibid., p.99. Moreover the use of the term דחא ( ehad) is in the sense of a unity made up of several parts (also cf. Ex 26:6,11; Eze 37:17,19,22). Earl S. KALLAND, op.cit., notes 4, p.65.
[19] Ronald E. CLEMENTS, Ibid., p.344.
The gradual growth of monotheism from the unity of many gods in the Lord Yahweh is elaborately attested from the substantial archaeological evidences in the below articles: Ephraim STERN, “Pagan Yahwism, the Folk Religion of Ancient Israel”, BAR, May/June 2001, and “What Happened to the Cult Figurines? Israelite Religion Purified after the Exile”, BAR, July/August 1989; Ze’ev MESHEL, “Did Yahweh have a Consort? The New Religious Inscription from the Sinai”, BAR, March/April 1979; Avraham BIRAN, “Sacred Spaces: of Standing Stones, High Places, and Cut Objects at Tel Dan”, BAR, September/October 1998; etc. All these articles are available at the website: www.biblicalarchaeology.org.
[20] Cf. Earl S. KALLAND, op.cit., p.65; also Cf. Ronald E. CLEMENTS, Ibid., p.343.
[21] Earl S. KALLAND, Ibid., p.64.
[22] Cf. Ibid., p.66.
[23] Ronald E. CLEMENTS, op.cit., p.344.
[24] Earl S. KALLAND, op.cit., p.67; also Cf. Edward P. BLAIR, op.cit., p.39.
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