DEUTERONOMY (Gr. Aeu repoy6ptov, deu-ter-on-om'ee-on, repetition of the law), the Greek name given by the Alexandrian Jews to the fifth book 1. Contents. It comprises that series of ad dresses which the Lawgiver delivered (orally and by writing, i :5 ; xxviii :58, etc.) to assembled Israel in the second month of the fortieth year of their wandering through the desert, when the sec ond generation was about to cross the Jordan, and when the parting hour of Moses had nearly arrived. The book of Deuteronomy contains an account of the sublime and dignified manner in which Moses terminated that work, the accom plishment of which was his peculiar mission.
(1) Faithfulness of God. The speeches begin with the enumeration of the wonderful dealings of God with the chosen people in the early period of their existence. Moses clearly proves to them the punishment of unbelief, the obduracy of Israel, and the faithfulness of Jehovah with regard to his promises, which were now on the point of being accomplished. Fully aware of the tendencies of the people. and foreseeing their alienations, Moses conjures them most impressively to hold fast the commands of the Lord, and not to forget his rev elations, lest curses should befall them instead of blessings (ch. i, iv). The lawgiver then expatiates on the spirit of the law and its reception into the hearts of men, both in a positive and negative way Fear, he says, is the primary effect of the law, as also its aim. As Israel had once listened to the announcement of the fundamental laws of the theocracy with a sacred fear, in like manner should man also receive, through the whole sys tem of the law, a lively and awful impression of the holiness and majesty of God (ch. v). But as the essence and sum of the law is love to Jehovah, the only and true God, man shall by the law be reminded of the Divine mercy, so variously mani fested in deeds; and this reflection is calculated to beget in man's heart love for God. This love is the only and true source from which proper respect and obedience to the law can proceed (ch. vi).
(2) Dangers. There were, however, two tempting deviations, in following which the peo ple were sure to be led astray. The law, in its strict rigor, was but too apt to tempt them to de sert Jehovah and to yield to idolatry (the very approval of which even in thought polluted the heart), by discontinuing to bear the heavy yoke of the law. Hence the most impressive warnings against Canaan's inhabitants and idols; and hence the declarations that Israel, in placing themselves on a par with the heathens, should have to en dure an equal fate with them and be repulsed from the presence of Jehovah (ch. vii. viii).
The other, not less dangerous, deviation is that of self-justification—the proud fancy that all the favors Jehovah had shown to his people were merely in consequence of their own deservings. Therefore Jehovah tells them that it was not through their own worthiness and purity of heart that they inherited the land of the heathens. It was only through his free favor ; for their sins bore too strong and constant testimony how little they ought to take credit to themselves for it (ch. ix).
The history of the people, before and after the exile, shows these two deviations in their fullest bearings. Idolatry we find to have been the be setting sin before that period, and presumptuous pride of heart after it; a proof how intimately ac quainted the Lawgiver was with the character and disposition of his people, and how necessary, therefore, those warnings had been.
Therefore, adds Moses, turn to that which Je hovah, in giving you the tables of the law, and establishing the Tabernacle and priesthood, has intimated as a significant symbol, 'to circumcise the foreskin of your heart,' and to cherish love in your inward soul. Think of Jehovah, the just and merciful, whose blessings and curses shall be set before your eyes as a lasting monument upon the mounts Ebal and Gerizim (ch. x, xi).