Deuteronomy

by John D. Currid

When Jesus was asked which is the greatest commandment, he cited a passage from Deuteronomy 6 as the fundamental and first tenet of Scripture. In this Study Commentary, John Currid shows that the purpose of Deuteronomy is to teach the people of God how to behave in every area of life. And the two main principles of that teaching are to fear God and to obey his commandments. Using his own translation from the original Hebrew, Dr John Currid ably demonstrates that the book of Deuteronomy is an official document ratifying the formal covenant relationship between God as the sovereign King and his covenant people, Israel. At the close of the forty years of wandering in the wilderness, and on the eve of the entry into the promised land, Moses summons the Israelites to a solemn reaffirmation and ratification of the covenant first made at Sinai and promises great blessings to the people if only they will remain faithful to the covenant and obey God's Word. Christians too need to remember that God has made a covenant with the church. And, therefore, we need to ask the question: 'What does Yahweh your God ask from you?' The answer is found in Deuteronomy: we need to fear God; we need to walk in his way; we need to love him; we need to serve him; and we need to keep his command-ments. And, like Israel of old, if we live in obedience to the Word of God then we shall be wise and understanding and, indeed, God will greatly bless his people if they obey his Word.

607 pages, Hardcover

First published January 1, 2006

About the author

Dr. Currid has been part of the RTS Faculty for 20 years, serving as both Chair of the Biblical Studies Division in Jackson and Professor of Old Testament in Charlotte. Prior to coming to RTS, he served as Associate Professor of Religion at Grove City College. He is currently an adjunct faculty member at the Jerusalem Center for Biblical Studies in Jerusalem, Israel. Dr. Currid serves as Project Director of the Bethsaida Excavations Project in Israel (1995-present). He lectures and preaches in many countries including Russia, Ukraine, Great Britain, Australia, and Brazil.

Reviews

[Bret James Stewart · Rating 5 out of 5]

A Study Commentary on Deuteronomy by John D. Currid is a commentary in the traditional sense about this biblical book and also includes an application section. Using archaeological evidence and historico-traditional exegetics, Currid argues that the book of Deuteronomy serves as an example of an Ancient Near Eastern Vassal Treaty of the second millennium B. C. This involves a treaty and/or covenant between an overlord usually known as a “suzerain” and and vassal or inferior party. He recognizes the text as such an agreement between God, the suzerain, and Israel as the vassal state. As an officially-styled document between God as sovereign Lord demonstrating His unique covenant relationship with the Israelites, Deuteronomy exists as a single document. Its completeness and homogeneity reflect this quality. Currid argues against the traditional source criticism that views the book as a compilation of many different sources collected over centuries. Currid, Chancellor’s Professor of Old Testament at Reformed Theological Seminary in Charlotte, North Carolina, is qualified to write about the subject. He is a trained archaeologist and has worked on a number of Ancient Near Eastern evacuations. An ordained Presbyterian minister, he is a respected preacher and lecturer. His books include Ancient Egypt and the Old Testament in 1997, Strong and Courageous: Joshua in 2011, From Bitter to Sweet: Ruth in 2012, Against the Gods in 2013, and the ESV Archaeology Study Bible (as Senior Editor) in 2017. His audience is academics and scholars as well as laity. A summary, critique, and conclusion follow.


Summary

Currid begins his book with a glossary of petinent linguistic terms. He then provides an introduction defending the view that Deuteronomy serves as an Ancient Near Eastern vassal treaty, provides a contemporary Hittite treaty of this type that parallels the layout of Deuteronomy, provides an overview of the structure of the Deuteronomic law (a layout he follows in the text) and a general overview of Ancient Near Eastern concepts of law. He defends the view that Deuteronomy follows the arrangement of the Decalogue as portrayed in Deuteronomy 5, with the arrangement serving both a literary device providing structure and and a nuanced, spiritual view of the Ten Commandments. Each section ends with an application segment.

Section One (Deuteronomy 1:1-8) is the preamble establishing the overall treaty document, identifying both parties and indicating Moses as the covenant mediator.

Section Two (Deuteronomy 1:9-4:43) is the historical prologue. As is the case with contemporary suzerain/vassal treaties, the text establishes the basis for the agreement between the parties. This portion of the document covers the appointment of officials as an authority system for Israel and promotes the continuation of this structure in the Promised Land. These officials include men who are obviously official in purpose such as judges, but they also include those tasked for specific challenges such as the spies sent to reconnoiter Canaan in Deuteronomy 1:19-33. Problematic to Currid’s thesis is the inclusion of the cities of refuge in Deuteronomy 4:41-43 as this, on the surface, appears to have nothing to do with the authoritarian structure. He argues that this passage is an aside rather than a “break in continuity,” with Moses referring to events that were occurring at that time instead of a sequence of events. The necessity of this may be based upon the fact that the three cities of the Transjordan had already been conquered by Israel, resulting in a (potential) immediate need for this regulation.

Section Three (Deuteronomy 4:44-49) begins the actual law portion as as introduction to the Torah and Decalogue.

Sections Four through Six provide exposition on the first three commandments. These establish Yahweh as the only true God worthy of worship and overlordship of the Israelites.
Section Seven (Deuteronomy 14:22-16:17) explains the Sabbath and its related functions of establishing the festal calendar, the firstborn male, and the tithe.

Sections Eight and Nine exposit the fifth and sixth commandments. These deal with human interrelations in regard to judicial functions and warfare. The Asherah of Deuteronomy 16:21-7:1 is fit in the narrative by claiming that object was evidently associated with Canaanite judicial procedure and, therefore is to be avoided by the Israelites.

Sections Ten and Eleven deal with the exposition of the seventh and eighth commandments. These deal with sexual misconduct and theft. God’s people, of course, are to remain holy.

Sections Twelve and Thirteen are exposition of the ninth and tenth commandments. These deal with lying, covetousness, the rights of the underprivileged, the offering of first fruits, and a conclusion to the Decalogue. There is an apparent disconnect in Deuteronomy 24:8-9 regarding skin disease. Since Miriam is mentioned, Currid proposes that the connection is slander (i.e. that Miriam slandered Moses and received the disease as a result), which is a form of false witness. The “seizing of genitals” in Deuteronomy 25:11-12 seems out of place, and Currid finds no satisfactory argument for its placement here.

Sections Fourteen and Fifteen detail the blessings and cursings that pertain to the degree to which the individual Israelite and the nation uphold the law. The nation of Israel is summoned to the oath of the covenant where they are allowed to ratify the Deuteronomic covenant.

Sections Sixteen and Seventeen detail the witnesses called to uphold the veracity of the Deuteronomic covenant and the Song of Moses that Currid claims serves as a final form of witness as well as a summary of the overall covenant content.

Sections Eighteen and Nineteen exposit the blessings and death of Moses. These include the man’s final words of admonishment to God’s people as well as a description of his death and unknown burial location. Some or all of this portion is written by someone other than Moses, a fact that is not argued over in regard to source criticism. The overall book of Deuteronomy ends with a eulogy of the great man.

The back matter of the book includes two appendices: The Decalogue in Exodus that provides some more expositional material and The Kashrut or Dietary Laws of Leviticus 11. These appendices provide supplemental information pertinent to the Book of Deuteronomy. The last item is a list of abbreviations used in the text. This last portion would have been better placed at the beginning of the book.


Critique

Currid’s overall thesis is that Deuteronomy represents a homogenous suzerain/vassal document from the second millennium B. C. written almost exclusively by Moses. This document provides the legal stipulations of the Law based upon the model of the Decalogue and demonstrates the word and spirit of that Law. His arguments are valid and argue against the common view that Deuteronomy is a more disjointed redaction of various laws and concepts.

The descriptions of Ancient Near Eastern legal/treaty conventions and beliefs regarding the law and vassalage imply this to be the case. The sample Hittite treaty is strong evidence for this view as it parallels the formatte of the Book of Deuteronomy. The document is largely a self-contained unit and has traditionally been understood to have been written by Moses except for the passages concerning the man’s death and burial. The structure of the book does parallel suzerain/vassal treaties of the second millennium B. C., which indicates this period as the proper one for primary composition. Further, Currid’s desire to show both the word and spirit of the Law is maintained in the general text, and, regarding the latter, the application portion of each segment.

There are a few places where Currid’s thesis breaks down in relation to passages that do not fit or do not readily fit into the Decalogue/treaty pattern described previously. These include the three cities of refuge in the Transjordan in Deuteronomy 4, the Asherah of Deuteronomy 16, the skin disease of 24, and the seizing of genitals in Deuteronomy 25. To varying degrees, these fall into the realm of speculation. These matters, however, are hardly vital to Currid’s argument and do not negatively impact his overall assessment.


Conclusion

Despite a few unknown passages such as the reference to Miriam’s skin disease and three cities of refuge in the Transjordan that seem to be out of place in the overall pattern of a vassal treaty document, Currid’s thesis is sound. God’s word is divine, and man cannot expect to understand everything within it. Thus, a few items that confound manmade arrangements are not worrisome. Perhaps the original readers/hearers of the text would understand such references as they were contemporaneous to the original.

Currid does utilize a small degree of speculation to fit the odd pieces into the overall fabric of the book. His approach, though, is conservative, which is appropriate when dealing with a holy text. His exegetical methods are also conservative and serve to handle the text in an proper manner.

I rate the book five out of five stars due to careful scholarship and overall utility for readers. Commentaries are tools, and they are best used in tandem with other supplemental material such as other commentaries or books about themes addressed in the commentary or the book of Deuteronomy itself. I think all Christians and/or those interested in Currid’s vassal/suzerain treaty thesis will benefit from this book.

[Ken Smith · Rating 5 out of 5]

I have previously found the Old Testament book of Deuteronomy to be a bit tedious and certainly confusing. What is the purpose of all the decrees that fill out the middle half of the book? Why is this book necessary, after the (tedious) decrees of Exodus, Leviticus and Numbers?

John Currid argues, in his commentary, that the book of Deuteronomy follows the ancient Near East pattern of a treaty between a king and his subjects. From this viewpoint, the book fleshes out the contractual details of both the king (YHWH) and His nation (Israel.) The middle material (chapters 12-26) then expands on the simple decrees of the Ten Commandments. As we work through the middle chapters, Currid suggests the connections with the various commandments. For example, the Fifth Commandment, on honoring one's parents, leads to decrees related to other leadership structures, whether to priests, prophets or kings. The Sixth Commandment, regarding murder, is consistent with a number of decrees related to manslaughter, accidental death or unsolved murder. A series of decrees on sexual behavior and abuse are naturally connected to the Seventh Commandment, regarding adultery. The Eighth Commandment, regarding theft, leads to a variety of decrees on other ways one might cheat a neighbor, without stealing material objects. Some decrees, regarding taking care of the property of a neighbor represent positive versions of the command to not covet. In a few places some of the decrees in the middle chapters seem be abruptly tangential and the connection to one of the Ten Commandments is not clear. (Currid admits this when it occurs.)

As bookends to the middle sixteen chapters, the first chapters of Deuteronomy form a prelude in which Moses summarizes the history of the Exodus from Egypt. The last chapters provide a conclusion in which Moses gives final guidelines, appoints Joshua as his successor, provides a hymn of praise, and then looks into the Promised Land from Mount Nebo, where he dies.

Currid places the Biblical text within his commentary, so that one need not flip back and forth between a Bible and his remarks. The text provided is translated from the Hebrew by Currid himself and allows him (as in similar translations by Robert Alter) to suggest alternate readings to unclear phrases. I especially appreciate a commentary that provides the text for me, so that I can read it easily, without a second book (or my iPhone) on my knee.

I have one very small pet peeve -- and yes, no one will support me on this ... that's OK... -- but I hate being told what spiritual insight I should get out of a Bible passage. When I work through a Bible passage using a commentary, I want to read the passage, read the commentary and then think about the material on my own. But Currid follows each passage & commentary with an Application section, a section that describes the spiritual blessing he gets from that material. I admit that if there is any place one should be guided to an application, it is in the book of Deuteronomy (!) but, still, I don't like being told what to believe and so I generally skimmed or skipped those sections. Most readers will enjoy them; most readers will appreciate Currid's deep insight and knowledge of Old Testament Hebrew.

This is a seriously good book -- I recommend it to anyone with a (nerdy) desire to carefully read through the ancient Old Testament book of Deuteronomy!

[Benjamin · Rating 5 out of 5]

An eminently useful commentary. Accessible to the beginner and providing good discussion for the scholar. This is a hard balance to achieve, and Currid has done it.