DEUTERONOMY the Greek name given by the Alexandrian Jews to the fifth book of Moses (a corresponding name, rut:u mrri, is, however, also found with the Rabbins), by which the general tenor of the book is very well characterised. 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 se cond 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. It forms a sacred legacy which he here bequeathed to his people ; and very different from those laws which he had announced to them at Sinai. The objective form of the law is less conspicuous, and the subjectivity (individuality) of the Law giver, and his peculiar relation to his people, stands out more prominently. A thoroughly sub lime and prophetic spirit pervades all these speeches from beginning to end. The thoughts of the man of God are entirely taken up with the inward con cerns of his people, their relations, future fate, and eventful vicissitudes. The Lawgiver here stands amidst Israel, warning and consoling, command ing and exhorting, surveying and proclaiming the future with marvellous discernment.
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 Je hovah with regard to his promises, which were now on the point of being accomplished. Fully aware of the tendencies of the people, and foresee. ing their alienations, Moses conjures them most impressively to hold fast the commands of the Lord, and not to forget his revelations, 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 re ceive, through the whole system 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 manifested in deeds ; and this reflection is calculated to rouse in man's heart love for God. This love is the only and true source from which proper respect and obedi ence to the law can proceed (ch. vi.) There were, however, two tempting deviations, in following which the people were sure to be led astray. The law, in its strict rigour, was but too apt to tempt them to desert 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 endure 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 favours Jehovah had shewn 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 ]and of the heathens. It was only through his free favour ; 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, shews these two deviations in their fullest bearings. Idolatry we find to have been the beset ting sin before that period, and presumptuous pride of heart after it ; a proof how intimately acquaint. ed the Lawgiver was with the character and dis position of his people, and how necessary therefore those warnings had been.