The previous books are on the whole well named, and, in general, describe their character. Thus Genesis, signifying production or origin, is a fitting title for the book of the beginnings. Exodus, meaning departure or going out, gives the root idea of redemption. Leviticus, so termed from the whole Jewish religious ritual carefully elaborated in the third book of Moses, and which was committed to and so far carried out by the tribe of Levi—hence Leviticus. The numbering of the people, preparatory to and at the close of wilderness walk and warfare, and of the Levites for tabernacle service, gave its name—we do not say character—to the fourth book. Deuteronomy, so termed by the Alexandrian transcribers, or "seventy," and signifying the second law or law repeated, is a poor expression indeed of its contents. It is not at all the law or previous communications of God simply repeated to the new generation about to enter Canaan, but the book has a character peculiar to itself, as distinct and as important as any book in the whole canon. There is no repetition in the works of God—no two blades of grass of the countless millions adorning our fields are precisely alike—and the same principle equally obtains in the word of God. Our God never repeats Himself. If words and sentences verbally the same occur in different sections of the Holy Scriptures, it will be found that the moral purpose intended is different in each case.
What a solemn period in Israel's history we have arrived at! What a checkereda life theirs had been! How fruitful in holy lessons to us! Does not their wilderness career emphatically tell out what man is in his self-confidence, and that too in presence of ever-abounding grace and love? What a patient, holy, gracious God was theirs; and Israel's God is ours. The people now rest on the edge of the desert—the scene of their wanderings and murmurings. In a few weeks they will cross the Jordan and enter into possession of their inalienable inheritance—the land on which the heart and eye of Jehovah rest perpetually, and which floweth with milk and honey. The former generation had passed off the scene, a solemn witness to the unchanging truth that "our God is a consuming fire." Moses, the aged legislator, at his earnest solicitation, feasted his eyes on the goodly land, while its glories successively passed before him, on Pisgah's height—but his feet were not to tread its sacred soil until the resurrection morning, when "they shall walk with Me in white, for they are worthy;" and our Savior and Divine Guide will conduct His ransomed through scenes of surpassing beauty. These and other considerations drawn from the people's apostacy and the Divine faithfulness, stamp the spoken (Deut. 1: 5) and written (Deut. 28: 58) communications contained in the book with peculiar solemnity. The citations from Deuteronomy by the Apostle in discussing the great question of righteousness (Rom. 10), and by our blessed Lord, who three times quoted from it (Luke 4), are important as defining the moral condition of the people when these heart-searching and pathetic appeals, with which this book abounds, were addressed to them. The utter ruin of Israel was morally complete when Christ, driven into the wilderness, foiled Satan with the words of God drawn from our book; and the Lord's quotations from the early part of the book were not more conclusive as to Israel's utter alienation of heart from God than was Paul's at another day, who cited from the latter part, and that too in view of Israel's utter corruption and departure from God. Another point of importance to the due understanding of the scope and purpose of the book, is, that no intermediate links are recognized as existing between the people and God. The relationship is immediate and direct. Priests and Levites the links between God and the people as to worship and service—are rarely spoken of. This principle of direct connection with God is one of supreme importance in these days. In Deut. 16. we have three feasts compulsory upon all the males of the people, and which were intended to show the nation morally in relationship to Jehovah (Deut. 16:1616Three times in a year shall all thy males appear before the Lord thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the Lord empty: (Deuteronomy 16:16)); these were:-the Passover, Redemption by the blood of the Lamb; Pentecost, the Liberty of grace; and Tabernacles, the Glory to come.
Obedience to the Commandments of the Lord is made the ground on which the people were to enter Canaan and continue therein, and this obedience is urged after a recapitulation of God's ways with them from their departure at Sinai nigh forty years before. The motives urging to this obedience are of the most touching character. The brief review of the wilderness, which serves as an introduction to the book (Deut. 1.- 4.), is not to supplement the history as given in the wilderness books of Exodus and Numbers: a higher object is in view, and one worthy of God and most useful to man. In these chapters we have the moral springs of action; the roots and sources opened up and laid bare. In the previous books we have the strictly historical course of events; while here we have the inner aspect of that history—its hidden workings. From the thirtieth chapter we have a revelation of the future in its present and future bearing upon Israel. There is very little typical instruction in the book, and in this respect it stands out in marked contrast to the preceding books. Deuteronomy is eminently practical, and abounds in appeals to the conscience, which characterizes it on the whole as a moral one, and one well fitted therefore to act upon the heart, life, and ways. God's sovereign choice of a place (Jerusalem) as a center for His people—where He would record His name—is a marked feature of the book. The word "choose" in this connection occurs more than 20 times.
This book supposes the people settled in Palestine, and is their guide or direction book for Canaan conduct and ways; this is self-evident from any chapter in the central portion of the book. The priests' guide-book is Leviticus, and that of the Levites, Numbers.
No book of late years has been so bitterly assailed (save perhaps Genesis) as Deuteronomy; but we would beg the reader to carefully note that the book is cited from or specifically referred to by Solomon (1 Kings 8:2929That thine eyes may be open toward this house night and day, even toward the place of which thou hast said, My name shall be there: that thou mayest hearken unto the prayer which thy servant shall make toward this place. (1 Kings 8:29)) 450 years after Moses; in the days of Amaziah, king of Judah (2 Kings 14:66But the children of the murderers he slew not: according unto that which is written in the book of the law of Moses, wherein the Lord commanded, saying, The fathers shall not be put to death for the children, nor the children be put to death for the fathers; but every man shall be put to death for his own sin. (2 Kings 14:6)), nearly 200 years after Solomon; also by Jehovah (Jer. 34:1414At the end of seven years let ye go every man his brother an Hebrew, which hath been sold unto thee; and when he hath served thee six years, thou shalt let him go free from thee: but your fathers hearkened not unto me, neither inclined their ear. (Jeremiah 34:14)), after another 200 years and more; again, our Lord Himself thrice quoted from the early chapters in His memorable contest with Satan (Luke 414And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of him through all the region round about. (Luke 4:14)); Peter too quotes from the book, ascribing its authorship to Moses (Acts 3:22, 2322For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. 23And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. (Acts 3:22‑23)); the same Messianic prophecy is used by Stephen in his truly wonderful address in the presence of the assembled leaders of Judah (Acts 7:3737This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear. (Acts 7:37)); while Paul freely uses the book in discussing the great question of righteousness for Jew and Gentile (Rom. 1016For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches. (Romans 11:16)). The Lord put His seal upon the early part of the book; Peter and Stephen the central portion, and Paul the latter part. Thus the whole fabric of Divine revelation stands or falls with Deuteronomy. The authorship, inspiration and Divine authority of Deuteronomy are vouched for by Jehovah, the Holy Ghost, Christ; also by kings, prophets, apostles, and martyrs—all of whom directly cite from or refer to it. And yet, in face of this overwhelming evidence, so-called Christian men will dare to question its Divine authority. Alas! alas! for the deniers of inspiration, their judgment is rapidly nearing.
GENERAL DIVISIONS.
1.-A brief summary of God's ways with the people from their departure at Sinai, presenting the roots of their failure, which were want of confidence in God, and presumption of the flesh. Deut. 1.- 4.
2.-The ground and motives on which the people's obedience to the law is urged on their entrance into the land. Deut. 5.- 11.
3.-Divers, statutes, and ordinances for observance in the land. Deut. 12.- 16:17.
5.-The curse and blessing; the new covenant in the land of Moab; the people's latter day blessing on the principle of faith. Deut. 27.-34.