Lesson #1. These are the words... (1: 1-4) "These are the words..."

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1 Lesson #1 These are the words... (1: 1-4) 1

2 Deuteronomy is the fi/h book of the Pentateuch, the final book of the Torah and the last of the five books of Moses. It begins: These are the words that Moses spoke... ; and it concludes with the death of Moses and an account of his mysterious burial in a valley in the land of Moab, opposite Beth-peor (34: 6). In between we have three great speeches or discourses spoken by Moses, the very man who in Exodus claimed to be slow of speech and tongue (4: 10). Deuteronomy concludes by observing that since Moses death, no prophet has arisen in Israel like Moses, whom the Lord knew face to face (34: 10). Moses is the prophet of the Hebrew Scriptures; indeed, in the Gospels, Jesus quotes from Deuteronomy more Tmes than any other book except the Psalms. 2

3 Phillippe de Champaigne. Moses with the Ten Commandments (oil on canvas), Hermitage Museum, St. Petersburg, Russia. 3

As the closing book of the Torah, Deuteronomy is much more that a simple retelling of the Law, as its Greek Ttle might suggest (deuvtero novmion, deutero nomion, second law ).

4 As the closing book of the Torah, Deuteronomy is much more that a simple retelling of the Law, as its Greek Ttle might suggest (deuvtero novmion, deutero nomion, second law ). Rather, it is a daring oraton that recapitulates the forty years in the wilderness; an exhortaton to observe the Law if the Israelites wish to possess the land God has given them; and a reminder that if they disobey the Law and lose the land, only repentance will bring them back to it. Curiously, although Deuteronomy completes the Torah, fizng perfectly into the canonical structure of the Hebrew Scriptures, its perspectve seems to be that of looking back upon history, knowing the catastrophic events that unfolded between Israel s conquest of the land in Joshua (beginning in c B.C.) and of their losing it to the Assyrians (722 B.C.) and Babylonians (586 B.C.). In this lesson we will place Deuteronomy within its proper canonical context, while in Lesson #2 we will explore how Deuteronomy came to be wri`en, and how its unique perspectve on history operates. 4

5 Deuteronomy receives its English Ttle from a Greek translaton of the Hebrew in Deuteronomy 17: 18 (mishneh zeh towrah = deuteronovmion, repetton of the Law ). Like the Book of Numbers, the Hebrew Ttle be`er reflects Deuteronomy s content and character: elleh haddebarim, These are the words ; or more simply, debarim, words. Drawing on the first words of Deuteronomy 1: 1, the Ttle offers more than a simple descripton of the book s contents; it offers a striking insight into the character of Moses himself and into the nature of God s covenant relatonship with the Israelites. 5

6 We first meet Moses in Exodus 2 as an infant subject to Pharaoh s order that all newborn Hebrew males be killed. A/er three months, Moses mother can no longer hide him, so... she took a papyrus basket, daubed it with bitumen and pitch, and pulng the child in it, placed it among the reeds on the bank of the Nile. His sister staooned herself at a distance to find out what would happen to him. (Exodus 2: 3-4) 6

7 As Moses mother had planned, the basket dri/s down river to the place where Pharaoh s daughter regularly bathed, and the princess spots it. She saw the basket among the reeds and sent her slave girl to get it. She opened it and saw the baby. He was crying, and she felt sorry for him: It is one of the Hebrews children, she said (Exodus 2: 6). At this, Moses sister steps out of hiding, offers to get a Hebrew woman to nurse the baby, and li`le Moses joins the royal family as the adopted son of Pharaoh s daughter. 7

8 Nicolas Poussin. The Finding of Moses (oil on canvas), The NaTonal Gallery, London. 8

9 If we read these verses closely and carefully we see a subtle nuance not captured by most translatons. Verse 6 rendered literally reads, She opened it [the basket] and saw the baby crying..., an unusual expression, suggestng that the child wept silently. The nuance takes on greater importance when we reach Exodus 3 and God commands Moses, now an eighty-year old man living in Midian, to go back to Egypt and liberate his people. 9

10 You would think Moses would jump at the chance but he doesn t. Instead, Moses presents five excuses for not going: 1. Who am I that I should go to Pharaoh and bring the Israelites out of Egypt (3: 11)? 2. If I go to the Israelites and say to them, The God of your ancestors has sent me to you, and they ask me, What is his name? what do I tell them (3: 13)? 3. Suppose they do not believe me (4: 1)? 4. I have never been eloquent... I am slow of speech and tongue (4: 10). 5. If you please, my Lord, send someone else (4: 13)! 10

11 Those are pre`y lame excuses! Moses doesn t want to go because he s afraid, petrified. As a young man he was a promising prince of Egypt, but now he s just an 80-year Not old me. shepherd living on the back side of the desert, a total failure. I d be afraid to go. There are scorpions out there! Hee, hee, hee. You re mine! 11

12 Moses fourth excuse bears directly upon our discussion: I am slow of speech and tongue, is literally, I am without words. This is a remarkable statement by a man who Stephen, in his defense before the Sanhedrin in Acts 7: 22, says, was educated in all the wisdom of the EgypOans and was powerful in his words and deeds. Brought up as a prince of Egypt and educated in all the wisdom of the EgypOans, Moses was most certainly a skilled orator; yet, a/er forty years in the wilderness of Midian as a wanted felon, a fugitve and a shepherd (tending sheep not his own), his confidence has eroded to nothing: in his own mind, he is a man without words, a man with nothing to say. 12

13 It is all the more remarkable, then, that God chooses such a man to liberate his people. It may be that Moses was a prince of Egypt, educated in all the wisdom of the EgypTans, a man powerful in words and deeds, but Moses experience in the wilderness has stripped him bare and reduced him to nothing. In Moses eyes, he is at the end of a wasted life; in God s eyes, he is at the beginning, and his real educaton is about to start. 13

14 Moses and the Burning Bush (mosaic), 6 th cent. St. Catherine s Monastery, Mt. Sinai, Egypt. 14

15 Moses follows a difficult curriculum. On his way back to Egypt God sought to put him to death (Exodus 4: 24), while his wife Zipporah clearly holds him in contempt, calling him a spouse of blood (Exodus 4: 25). When he arrives in Egypt, Pharaoh tells him flatly, Who is the Lord, that I should obey him and let Israel go? I do not know the Lord and I will not let Israel go (Exodus 5: 2), while the Israelites he is to liberate say, The Lord look upon you and judge! You have made us offensive to Pharaoh and his servants, pulng a sword into their hands to kill us (Exodus 5: 21). 15

16 It is not a strong start, but Moses reluctantly perseveres. As God brings each of the ten plagues on Egypt, Moses begins to find his voice. In their final confrontaton, Pharaoh, in hot anger, shouts at Moses, saying, Leave me, and see to it that you do not see my face again! For the day you do see my face you will die! To which Moses responds with equal pique, You are right! I will never see your face again (Exodus 10: 28-29). 16

17 A/er the tenth plague and the death of all the EgypTan firstborn, Moses leads a people of two million strong out of Egypt and across the Red Sea to the foot of Mount Sinai. There, Mount Sinai was completely enveloped in smoke, because the Lord had come down upon it in fire. The smoke rose from it as thought from a kiln, and the whole mountain trembled violently (Exodus 19: 18-19). This is a magnificent scene, as Moses speaks to God, face to face. 17

18 Charles Sprague Pearce. LamentaOons over the Death of the First-Born of Egypt (oil on canvas), Smithsonian American Art Museum, Washington, D.C. 18

19 David Roberts. The Israelites Leaving Egypt (oil on canvas), c Birmingham Museum and Art Gallery, Birmingham, England. 19

20 Rameses!" Land of Goshen Succoth!" # Bi`er Lakes # Via Maris " # Marah " # Elim " # Rephidim # Mt. Sinai 20

21 Dr. Creasy teaching at the well at Marah, Egypt. Photography by Ana Maria Vargas 21

22 Now that the water is sweet, every backbone takes on laughter... Photography by Ana Maria Vargas 22

23 ... and every tooth is exposed! (ANET, Hymn to the Nile, p. 372) Photography by Ana Maria Vargas 23

24 Rameses!" Land of Goshen Succoth!" # Bi`er Lakes # Via Maris " # Marah " # Elim " # Rephidim # Mt. Sinai 24

25 Then they came to Elim, where there were twelve springs of water and seventy palm trees... (Exodus 15: 27) Photography by Ana Maria Vargas 25

26 The wilderness between Elim and Sinai, where God provided the manna. Photography by Ana Maria Vargas 26

27 Ercole de RoberT. The Israelites Gathering Manna (originally a predella panel, now transferred to canvas), c The NaTonal Gallery, London. 27

28 Rameses!" Land of Goshen Succoth!" # Bi`er Lakes # Via Maris " # Marah " # Elim " # Rephidim # Mt. Sinai 28

29 Rephidim, where Moses struck the rock and water flowed forth. Photography by Ana Maria Vargas 29

Bartolomé Esteban Murillo. Moses Striking the Rock (oil on canvas), c. 1666.

30 Bartolomé Esteban Murillo. Moses Striking the Rock (oil on canvas), c Private collecton, anonymous (sold at aucoon at ChrisOe s, London, August 2, 1968, Lot 36). 30

31 Dr. Creasy and his young Bedouin friend search for water at Rephidim! Photography by Ana Maria Vargas 31

32 Rameses!" Land of Goshen Succoth!" # Bi`er Lakes # Via Maris " # Marah " # Elim " # Rephidim # Mt. Sinai 32

33 Mt. Sinai looms in the distance, its summit at 7,497 feet. Photography by Ana Maria Vargas 33

34 At midnight, Dr. Creasy s intrepid band of Logos students prepare to climb Mt. Sinai. Photography by Ana Maria Vargas 34

35 Dr. Creasy leads the way up the mountain in the black of night! Photography by Ana Maria Vargas 35

36 Unlike Moses, we stop halfway up for coffee and cookies, served by the Bedouins! Photography by Ana Maria Vargas 36

37 Sunrise from atop Mt. Sinai. Photography by Ana Maria Vargas 37

38 Early morning on the mountain of God. Photography by Ana Maria Vargas 38

39 Later in the morning we descend the mountain up and down, just like Moses! Photography by Ana Maria Vargas 39

40 Once the people receive the Law and the Tabernacle at Mt. Sinai in Exodus and learn what to do with them in LeviTcus, the Israelites move out in Numbers. 40

41 Moving north of Mt. Sinai toward the wilderness of Paran. Photography by Ana Maria Vargas 41

42 The Wilderness Years ( B.C.) # MOAB Wilderness of Paran Wilderness Of Zin EDOM Mt. Sinai! MIDIAN 42

43 And here again, Moses educaton contnues through one crisis a/er another: the people complain about the food (Numbers 11); Miriam and Aaron oppose Moses (Numbers 12); the spies bring back a negatve report about the Promised Land (Numbers 13); the people rebel (Numbers 14); a Sabbath-breaker is put to death, triggering the rebellion of the Levites (Numbers 15-17); and Miriam and Aaron die (Numbers 20: 1, 28). 43

44 Rudolf von Ems. Weltchronik [ Chronicle of the World ] (illuminaton, HLB Fulda Ms Aa. 88, fol. 103r), c University of Fulda, Germany. 44

45 the people complain about the food (Numbers 11); Miriam and Aaron oppose Moses (Numbers 12); the spies bring back a negatve report about the Promised Land (Numbers 13); the people rebel (Numbers 14); a Sabbath-breaker is put to death, triggering the rebellion of the Levites (Numbers 15-17); and Miriam and Aaron die (Numbers 20: 1, 28). 45

46 Miriam and Aaron Confront Moses (fresco), 10 th century. Vatopedi Monastery, Mount Athos, Greece. 46

47 the people complain about the food (Numbers 11); Miriam and Aaron oppose Moses (Numbers 12); the spies bring back a negatve report about the Promised Land (Numbers 13); the people rebel (Numbers 14); a Sabbath-breaker is put to death, triggering the rebellion of the Levites (Numbers 15-17); and Miriam and Aaron die (Numbers 20: 1, 28). 47

48 Giovanni Lanfranco. Moses and the Messengers from Canaan (oil on canvas), c J. Paul Ge`y Museum, Los Angeles. 48

49 the people complain about the food (Numbers 11); Miriam and Aaron oppose Moses (Numbers 12); the spies bring back a negatve report about the Promised Land (Numbers 13); the people rebel (Numbers 14); a Sabbath-breaker is put to death, triggering the rebellion of the Levites (Numbers 15-17); and Miriam and Aaron die (Numbers 20: 1, 28). 49

50 Sandro BoZcelli. The Punishment of Korah and the Stoning of Moses and Aaron (fresco), SisTne Chapel, VaTcan City. 50

51 the people complain about the food (Numbers 11); Miriam and Aaron oppose Moses (Numbers 12); the spies bring back a negatve report about the Promised Land (Numbers 13); the people rebel (Numbers 14); a Sabbath-breaker is put to death, triggering the rebellion of the Levites (Numbers 15-17); and Miriam and Aaron die (Numbers 20: 1, 28). 51

52 James Tissot. The Sabbath Breaker Stoned (gauache on board), The Jewish Museum, New York. 52

53 the people complain about the food (Numbers 11); Miriam and Aaron oppose Moses (Numbers 12); the spies bring back a negatve report about the Promised Land (Numbers 13); the people rebel (Numbers 14); a Sabbath-breaker is put to death, triggering the rebellion of the Levites (Numbers 15-17); and Miriam and Aaron die (Numbers 20: 1, 28). 53

54 The Wilderness Years ( B.C.) MOAB Kadesh-barnea! Mount Hor, Jordan (Jebel Nebi Harun) 4,580 feet EDOM. Mt. Sinai! TradiTonal Tomb of Aaron MIDIAN 54

55 All the while, Moses encounters oppositon from the surrounding people, as well: from Edom, Arad, Moab, Midian, Sion Not king me. of the Amorites and Og king of Bashan. It wasn t a hard day for Moses; it was a hard 40 years! 55

56 The Wilderness Years ( B.C.) Kadesh-barnea! Punon! MOAB Abronah! Jotbathah! Hazeroth! # Timna EDOM! Ezion-geber (Elath). Mt. Sinai! MIDIAN 56

57 KINGDOM OF OG Jordan River! Yarmuk River Dead Sea " Jabbok River 57

58 Jordan River! Eastern Mountain Range Plain of Moab Plain of Jericho Jericho 58

59 Eastern Mountain Range (Mountains of Moab) Jordan River Plain of Moab Plain of Jericho Photography by Ana Maria Vargas 59

60 By the end of Numbers and the beginning of Deuteronomy forty years have passed, the entre generaton that le/ Egypt has died (except Joshua and Caleb), and a new generaton has grown up, hardened by the wilderness experience. It is this generaton that Moses addresses in Deuteronomy. As LeviTcus is spoken primarily in God s voice, so Deuteronomy is spoken primarily in Moses voice, beginning: 60

These are the words that Moses spoke to all Israel beyond the Jordan in the wilderness, in the Arabah, opposite Suph, between Paran and Tophel, Laban, Hazeroth, and Dizahab.

61 These are the words that Moses spoke to all Israel beyond the Jordan in the wilderness, in the Arabah, opposite Suph, between Paran and Tophel, Laban, Hazeroth, and Dizahab. It is a journey of eleven days from Horeb to Kadesh-barnea by way of the highlands of Seir. In the fortieth year, on the first day of the eleventh month, Moses spoke to the Israelites according to all that the Lord had commanded him to speak to them, after he had defeated Sihon, king of the Amorites, who reigned in Heshbon, and Og, king of Bashan, who reigned in Ashtaroth and in Edrei. (Deuteronomy 1: 1-4) 61

62 In Deuteronomy Moses has found his voice. Gathering the new generaton 601,730 men of fightng age on the plains of Moab, opposite Jericho, Moses tells the new generaton their story, a story told on the back end of forty years experience. In our next lesson we will look at how Moses tells his story and how it applies to both past and future generatons. 62

63 1. What is the Hebrew Ttle of Deuteronomy? 2. Why is it important to have Deuteronomy conclude the Torah? 3. Why did Moses balk when God told him to go back to Egypt and liberate the Israelites? 4. What did Moses learn through his forty-year experience in the wilderness? 5. What do we learn by reading about the Exodus experience? 63

64 Copyright 2016 by Logos EducaTonal CorporaTon All rights reserved. No part of this course audio, video, photography, maps, Tmelines or other media may be reproduced or transmi`ed in any form by any means, electronic or mechanical, including photocopying, recording or by any informaton storage or retrieval devices without permission in writng or a licensing agreement from the copyright holder. 64

INTRODUCTION DEUTERONOMY

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