Exegesis on Deuteronomy 18:9-22
AN EXEGESIS ON DEUTERONOMY 18.9-22
CAMPBELL UNIVERSITY DIVINITY SCHOOL BUIES CREEK, NORTH CAROLINA NOVEMBER 2008
BY JOEL M. USINA
© 2010 Joel M. Usina
A King Messiah Fellowship Contribution kingmessiah.org
Joseph Blenkinsopp states that Deuteronomy is “what we might anachronistically call the first canonical document, the first consistent attempt to impose an orthodoxy and orthopraxy.”1 He then lists certain references from the biblical text that resemble criteria to determine canonical eligibility. Blenkinsopp mentions, for example, that the text itself says no words can be added to it, nor taken from it (Deut 4:2; 12:32). At the end of Deuteronomy it states that “this law” must be read at certain times in the hearing of all Israel, and also lists a specific location for it to be placed to act as a “witness against [Israel]” (Deut 31:10-13, 36).2 Also, a passage says, in a seemingly prophetic or anachronistic fashion, that the king shall write a copy of this law and read it “all the days of his life” (Deut. 17.18-19). Walter Brueggemann writes, “The book of Deuteronomy stands as the primal example of the dynamism of the Torah tradition whereby old memories are endlessly re-presented and reinterpreted, rearticulated, and reimagined in ways that keep the main claims of faith pertinent and authoritative in new circumstances.”3 With both of these observations in mind, we could gather that at least one intention of the author of Deuteronomy was to create a detailed, perpetual, yet adaptive boundary for the people of Israel to conduct their daily lives within while performing proper, acceptable worship to YHWH. On the surface, the passage from Deuteronomy that is the focus of this endeavor makes clear at least three things: (1) Israel is not to “learn to follow the abominable practice of [the Canaanites]”; (2) Israel must “be blameless” before the LORD; and (3) God will continue to guide Israel by raising up a prophet “like” Moses, who will have God’s
CAMPBELL UNIVERSITY DIVINITY SCHOOL BUIES CREEK, NORTH CAROLINA NOVEMBER 2008
BY JOEL M. USINA
© 2010 Joel M. Usina
A King Messiah Fellowship Contribution kingmessiah.org
Joseph Blenkinsopp states that Deuteronomy is “what we might anachronistically call the first canonical document, the first consistent attempt to impose an orthodoxy and orthopraxy.”1 He then lists certain references from the biblical text that resemble criteria to determine canonical eligibility. Blenkinsopp mentions, for example, that the text itself says no words can be added to it, nor taken from it (Deut 4:2; 12:32). At the end of Deuteronomy it states that “this law” must be read at certain times in the hearing of all Israel, and also lists a specific location for it to be placed to act as a “witness against [Israel]” (Deut 31:10-13, 36).2 Also, a passage says, in a seemingly prophetic or anachronistic fashion, that the king shall write a copy of this law and read it “all the days of his life” (Deut. 17.18-19). Walter Brueggemann writes, “The book of Deuteronomy stands as the primal example of the dynamism of the Torah tradition whereby old memories are endlessly re-presented and reinterpreted, rearticulated, and reimagined in ways that keep the main claims of faith pertinent and authoritative in new circumstances.”3 With both of these observations in mind, we could gather that at least one intention of the author of Deuteronomy was to create a detailed, perpetual, yet adaptive boundary for the people of Israel to conduct their daily lives within while performing proper, acceptable worship to YHWH. On the surface, the passage from Deuteronomy that is the focus of this endeavor makes clear at least three things: (1) Israel is not to “learn to follow the abominable practice of [the Canaanites]”; (2) Israel must “be blameless” before the LORD; and (3) God will continue to guide Israel by raising up a prophet “like” Moses, who will have God’s
Bibliography: Alexander, W.L. The Pulpit Commentary: Deuteronomy. Ed. H. D. M. Spence-Jones. Bellingham, WA: Logos Research Systems, Inc., 2004. Cairns, Ian. Word and Presence : A Commentary on the Book of Deuteronomy. International theological commentary. Grand Rapids, Mich.; Edinburgh: W.B. Eerdmans; Handsel Press, 1992. Christensen, Duane L. Deuteronomy 1-21:9. Word Biblical Commentary. Dallas: Word, Incorporated, 2002. Blenkinsopp, Joseph. Treasures Old & New: Essays in the Theology of the Pentateuch. Grand Rapids: William B. Eerdmans Publishing, 2004 Biddle, Mark E. Deuteronomy, Smyth and Helwys Bible Commentary. Macon, GA; Smyth and Helwys, 2003 Brueggemann, Walter. An Introduction to the Old Testament: The Canon and Christian Imagination. Louisville: Westminster John Knox Press, 2003. Freedman, David Noel. The Anchor Yale Bible Dictionary. New York: Doubleday, 1996. Freeman, James M. and Harold J. Chadwick. Manners & Customs of the Bible. Rev. ed. North Brunswick, NJ: Bridge-Logos Publishers, 1998. Kaiser, Walter C. and Moisés Silva. An Introduction to Biblical Hermeneutics: The Search for Meaning. Grand Rapids, MI: Zondervan, 1994. Keil, Carl Friedrich and Franz Delitzsch. Commentary on the Old Testament. Peabody, MA: Hendrickson, 2002. Levin, Christopher. Prophets, Prophecy, and Prophetic texts in Second Temple Judaism, edited by Michael H. Floyd and Robert D. Haak. New York: T & T Clark, 2006. Nissinen, Martti. Prophets, Prophecy, and Prophetic texts in Second Temple Judaism, edited by Michael H. Floyd and Robert D. Haak. New York: T & T Clark, 2006. McConville, J. G. Deuteronomy, Apollos Old Testament Commentary. Downers Grove, IL: InterVarsity Press, 2002 Merrill, Eugene H. Deuteronomy. electronic ed. Logos Library System; The New American Commentary. Nashville: Broadman & Holman Publishers, 2001, c1994. Noth, M. The Deuteronomistic History, JSOTSup 15. Sheffield: JSOT., 1981. 16 Rad, G. von. The Problem of the Hexateuch and Other Essays. London: SCM; New York: McGraw-Hill, 1966. 17