Deuteronomy 18

The Covenant Stipulations, Covenant Making at Shechem, Blessings and Cursings (Deuteronomy 12:1 to Deuteronomy 29:1 ).

In this section of Deuteronomy we first have a description of specific requirements that Yahweh laid down for His people. These make up the second part of the covenant stipulations for the covenant expressed in Deuteronomy 4:45 to Deuteronomy 29:1 and also for the covenant which makes up the whole book. They are found in chapters 12-26. As we have seen Deuteronomy 1:1 to Deuteronomy 4:44 provide the preamble and historical prologue for the overall covenant, followed by the general stipulations in chapters 5-11. There now, therefore, in 12-26 follow the detailed stipulations which complete the main body of the covenant. These also continue the second speech of Moses which began in Deuteronomy 5:1.

Overall in this speech Moses is concerned to connect with the people. It is to the people that his words are spoken rather than the priests so that much of the priestly legislation is simply assumed. Indeed it is remarkably absent in Deuteronomy except where it directly touches on the people. Anyone who read Deuteronomy on its own would wonder at the lack of cultic material it contained, and at how much the people were involved. It concentrates on their interests, and not those of the priests and Levites, while acknowledging the responsibility that they had towards both priests and Levites.

And even where the cultic legislation more specifically connects with the people, necessary detail is not given, simply because he was aware that they already had it in writing elsewhere. Their knowledge of it is assumed. Deuteronomy is building on a foundation already laid. In it Moses was more concerned to get over special aspects of the legislation as it was specifically affected by entry into the land, with the interests of the people especially in mind. The suggestion that it was later written in order to bring home a new law connected with the Temple does not fit in with the facts. Without the remainder of the covenant legislation in Exodus/Leviticus/Numbers to back it up, its presentation often does not make sense from a cultic point of view.

This is especially brought home by the fact that when he refers to their approach to God he speaks of it in terms of where they themselves stood or will stand when they do approach Him. They stand not on Sinai but in Horeb. They stand not in the Sanctuary but in ‘the place’, the site of the Sanctuary. That is why he emphasises Horeb, which included the area before the Mount, and not just Sinai itself (which he does not mention). And why he speaks of ‘the place’ which Yahweh chose, which includes where the Tabernacle is sited and where they gather together around the Tabernacle, and not of the Sanctuary itself. He wants them to feel that they have their full part in the whole.

These detailed stipulations in chapters 12-26 will then be followed by the details of the covenant ceremony to take place at the place which Yahweh has chosen at Shechem (Deuteronomy 27:0), followed by blessings and cursings to do with the observance or breach of the covenant (Deuteronomy 28:0).

II. INSTRUCTION CONCERNING THE GOVERNING OF THE COMMUNITY (Deuteronomy 16:18 to Deuteronomy 19:21 ).

Having established the principles of worship and religious response for the community based on the dwellingplace where Yahweh would choose to establish His name, Moses now moved on to various aspects of governing the community. He had clearly been giving a great deal of thought to what would happen when he had gone, and to that end had been meditating on God’s promises in Genesis and the content of God’s Instruction (Torah).

Moses was doing here what he described himself as having done for the previous generation (Deuteronomy 1:15-18). There he had established them with a system of justice ready for entry into the land but they had refused to enter it when Yahweh commanded. Now he was preparing their sons for entry into the land in a similar way.

Justice was to be provided for in a number of ways:

1). By the appointment of satisfactory judges (Deuteronomy 16:18-20)

2). By rejecting Canaanite methods of justice (Deuteronomy 16:21-22). He reiterated the necessity for the abolition of idolatry and religious impropriety, and called for the judgment of it in the presence of witnesses (Deuteronomy 16:21 to Deuteronomy 17:7).

3). By setting up a final court of appeal. Here he dealt with what to do when major judicial problems arose (Deuteronomy 17:8-13).

4). By legislating what kind of king to appoint when they wanted a king. At present they had him. Shortly he would be replaced by Joshua. Then would come a time when they needed another supreme leader and here he faced up to the issue of possible kingship, an issue that, in view of certain prophecies revealed in the patriarchal records (Genesis 17:6; Genesis 17:16; Genesis 35:11; Genesis 36:31) would certainly arise in the future, and which Balaam had recently drawn attention to (Numbers 24:17) as on the horizon. Thus it needed to be legislated for so that when the time came they might not appoint the wrong kind of king, and especially they were to be guides as to the kind of king that they should consider (Deuteronomy 17:14-20).

5). By providing for the sustenance of the priesthood and Levites who watch over their spiritual welfare (Deuteronomy 18:1-8).

6). By warning against looking to the occult for guidance and promising instead the coming of other prophets like himself (Deuteronomy 18:9-22).

But while we may see this as a separate unit it is not so in the Hebrew. As we would expect in a speech not prepared by a trained orator it just goes smoothly forward. ‘Thee, thou’ predominates as befits a section dealing with commandments with an occasional subtle introduction of ‘ye, your’.

Chapter 18 The Maintenance of The Levitical Priests and the Levites. Avoidance of The Occult. Yahweh Will Provide A Prophet Over Against False Prophets.

In some ways in contrast with any king were the priests. They were chosen by Yahweh and were not to have personal wealth. They were to be maintained by the people, being dependent on provisions that belonged to Yahweh. Those of the tribe of Levi chosen by Yahweh to minister in His name must also be properly maintained and catered for. These are the ones to whom Israel must primarily look for justice and for guidance in God’s Instruction as we have already seen, as men who minister before Yahweh.

And if Israel, unsatisfied with that, seek a divine message they must not look to those who profess to reveal the future or the secrets of the dead. Rather they must look to prophets raised up by Yahweh, prophets who will be like Moses, the test of whom will be that what they prophesy comes about. That will distinguish the false prophets from the true.

Pronounwise the passage is an interesting one. In the first three verses it continues the third person approach used of the description of the king, ‘he, they’, then in Deuteronomy 18:4 turns back to ‘thee’ thou’. This demonstrates the unity of this passage with the previous passage, demonstrating that the words about the king are an essential part of the whole. ‘Thee, thou’ is then used for the remainder of the chapter, stressing both individual responsibility and oneness as a nation, apart from ‘you (ye) shall hearken’ in Deuteronomy 18:15 where it suits it as an ‘aside’.