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AN INTRODUCTION TO THE BOOK OF DEUTERONOMY THE NAME OF THE BOOK The name of this book, in almost all the modern languages, came derived from the two Greek words: ‘Deutero,’ meaning “two” or “the second;” and ‘nomion,’ meaning, “law.” That is why it is called in English ‘Deuteronomy.’ In the Hebrew language, this book carries four names: 1. In the Hebrew origin it is called ‘elleh haddebarim;’ and abridged to ‘debarim;” namely, ‘these are the words,” which are the first words of the first chapter of this book. 2. ‘Kith;’ namely, the fifth book of the Law. 3. The book of rebuke or advices ‘seper tokahoth;’ especially as far as chapter 28 is concerned. It seems that this dignified old leader, realized that, being in his last moments, there was no more time for niceties with the people; but he had to be firm. It was fitting for the people to whom all that love was given; especially through the forty years of ministry of the prophet Moses, to carry the fear of God; and to realize how frightful is the falling in His hands. 4. It is also called ‘misneh hattotra’ or ‘misneh;’ meaning, ‘a copy’ (see Deut. 17:18). In the Septuagint version, it is called ‘deuteros namos;’ namely, (the Second Law); probably because in (Deut.17:18 LXX) it came as “a copy of this Law,” or is intended to be a Second Law, beside what came in the books of Exodus, Leviticus, and Numbers. What came here, is not to be considered a repetition of what came in those three books, but is rather an explanation of the Law in the light of what happened through the forty years in the wilderness. It is a parade, to the new generation, presented by the prophet Moses, a month before their entrance into the land of Canaan, and before his departure; in order that all of them would be qualified by obedience, springing from faith, and by the practical divine love. It is a perpetual reminding of the Law of God: “Bind them as a sign on your hand; fix them as an emblem on your forehead; and write them on the doorpost of your house and on your gates” (Deut. 6:8, 9). HISTORY OF ITS WRITING According to the Jewish tradition, accepted by the Christian tradition, it was written in the plains of Moab, east of Jericho, east of the River Jordan; by the end of the forty years of wandering in the wilderness. Those talks, whose writing covered about a month of the year 1405 BC, began to be read on the first day of the eleventh month of the fortieth year, after the exodus from the land of Egypt (Deut. 1:3), following the victory over king Sihon of the Amorites, and king Og of Bashan (Deut. 1:4). It is noteworthy that the author of the book of Deuteronomy does not refer to the events prior to the possession of Canaan; does not include anything about the division of the kingdom; about the persecution and affliction by the Philistines; nor about the events mentioned in the book of the Judges. Moreover, the two phrases “All Israel,” and “the portion given to you by God,” both reveal that the writing of this book conforms to that particular time. And it is also obvious that the two chapters 33 and 34 were written shortly after the departure of Moses from this world. THE KEY OF THIS BOOK The key of this book is the covenant of love and obedience. The word ‘love’ 10 comes 22 times in this book. As to obedience, as presented by this book, it is a practical response to God’s love for man. Without obedience, man loses the taste of love; As man longs to be loved, he also longs to love; Obedience is a sign of the freedom of human will, that expresses its love in a practical way. In Psalm 103:7, it came: “He made known His ways to Moses, His acts to the people of Israel.” The children of Israel knew the works of God; yet they did not recognize Him according to the knowledge of a living encounter; Moses, on the other hand, knew God’s ways; namely, through a practical knowledge. This book came as a fruit of this knowledge; combined with an experience of forty years in the wilderness. ITS FEATURES 1. The book of Deuteronomy should be considered from four angles: * A book of the Law. * Farewell speeches by the leader of the people. * A covenant between God, the King, and his people. * Instructions from God to His people prior to their entrance to the Promised Land. The Law, undoubtedly, plays a major role in the book of Deuteronomy; which is Called “the Law” (Deut. 1:5), or “the book of the Law” (Deut. 30:10). The context of the Law (Chapters 12 to 26) came to represent the backbone of the book. Yet, we should not consider it as a Law book in the narrow sense; as the Law is put according to salvation dimensions with a spacious goal; Whereas this book comes to interpret faith; And if it does include laws or statutes, their goal is, for the believer, to accept God’s will working in him, and to bear the spirit of obedience to the Lord. It is the book of the people, who enjoy salvation, and who are liberated from servitude; in order to be bound by a covenant of love with God; to practice the blessed life through being attached to God; and being united to one another. According to what came in Deut. 30:11-14, the “Law” is the sign of the divine presence in the hearts of the people of God; Whoever keeps it, is practicing the spiritual life. In other words, this book reveals the mutual love exchanged between God and His people; By His divine love, He chose His people presenting to them salvation; And they, in turn, pay Him back love for love; through dedicating their hearts by obedience to His commandments, and the liturgical worship, as a practical way of proclaiming their love to God, with all their heart, and with all their soul, and with all their might (Deut. 6:5). 2. Although the book includes history, yet, it is not a book of history. It introduces history just to reveal God’s dealings, in order for us to receive His divine covenant. It is also counted as “a book of sermons,” representing a concept of prophetic sermons, used later on by the later prophets like Jeremiah and Ezekiel. 3. This book includes a sermon presented by the prophet Moses in three installments, or let say three sermons; although some divide them into eight talks. Yet, it should not be considered as mere sermons, but rather as a presentation of the Law in an attractive sermon-like way; whose goal is enjoying salvation; practicing the practical love for God (Deut. 6:4); presenting thanksgiving (reminding them of God’s works with them and with their fathers), by the spirit of righteousness (Deut. 9:6); and practicing obedience, as a pretext of their entrance into the land of promise; to get into the presence of the Lord, and to enjoy the fellowship with Him. 4. This book is considered an invitation by the prophet Moses to the future generations after him, to find a new chance to enjoy, in faithfulness, a covenant with God, through a realization of God’s will and His dealings with their fathers. This invitation is directed to everyone, and in particular to leaders like the kings; being 11 said: “…You may indeed set over you a king, whom the Lord your God will choose… When he has taken the throne of his kingdom, he shall have a copy of this Law written for him in the presence of the Levite priests. It shall remain with him, and he shall read in it all the days of his life, so that he may learn to fear his God” (Deut. 17:14- 20). The prophet Moses often reminds them of God’s promises to their fathers; From one aspect, he opens the eyes of their hearts to realize God’s dealings with His believers along all ages; and from another aspect, remembering the faithfulness of their fathers in their relationship with God, would support them, and would become like a cloud that protects them from the heat of temptations. And as St. John Chrysostom says: [Remembering the saints, raises the soul that became weighed down by calamities, and brings it back; It would be like a cloud to protect the soul from the intensely burning hot rays of the sun1.] 5. The Jews, in their spiritual infancy, committed themselves literally to what came in this book; in a way that killed its real meaning and significance; Whereas in the New Covenant, we seek from these commandments and statutes, deep spiritual concepts, that grant life in the Lord. 6. For the first time, we hear about the curse of being hanged on a tree (Deut. 21:22, 23); and a reference to the anticipation of the coming of the Lord Christ (Deut. 18:15, 19). 7. While this book likens that of Leviticus, in its inclusion of several laws; it differs from it in the fact that, while the book of Leviticus cares for the statutes concerning the priests; that of Deuteronomy, on the other hand, cares for those pertaining to the people. Most of what came in chapters 12 to 26, constituting more than half of the book are laws and statutes that concern the believer. 8. This book as a whole is considered as a call to obedience to God; a call to the new generation to learn from the bad example of the one that preceded them, with their stubbornness, rebellion, and thick hearts. The generation that came out of Egypt was all dead, except for Joshua and Caleb, who, alone entered the Promised Land. 9. Of the unusual features of the book of Deuteronomy, was, that talking to the people of Israel, sometimes came in the singular tense, and some other times in the plural; which led some people to assume that this book has two different sources. However other scholars confirm that this carries a certain theological significance. 10. Some scholars, who claim that this book had several sources, depend on the presence of certain general and side introductions (Deut. 1:1-5; 5:1; 27:1). Yet others believe that that was customary when talk was directed to other persons, or when the one who talks himself changes, as it is the case in Deut. 27:1, 9, 11; 31:14, 24 etc. 11. In certain sections of the book, it is noticed that the author presents the statutes first in a very simplified way; then proceeds to give advices, warnings, and promises. This shows that this book is not meant to be a constitution of statutes; as much as it is meant to be talks and sermons of salvation. As an example of this is what came concerning the release of debts at the end of every seven years (Deut. 15:1-11); in which it began as a provocation to the release of debts, followed by a definition of this action (Deut. 15:2); then by a personal provocation to the listener to apply it generously2. This same trend was used in talking about the principles of tithing (Deut. 14:22-27); and about setting the Hebrew slave free (Deut. 15:12-18). 12. The book proclaims the importance of leading a sound spiritual life and 1 In Hebr hom. 28:3. 2 Gerhard von Rad: Deuteronomy, 1966, p. 105-107; studies in Deuteronomy` 1953, p. 15-16. 12 behavior; not only in serious matters, but also in those that seem of minor importance. It mixed major and minor statutes together with no distinction between this and that. 13. The book reveals the spirit of fatherhood of the prophet Moses toward his people. While expressing his yearning to enter the Promised Land, that he was denied, he nevertheless cared very much for his people to enter into it; as though through their entrance, he would personally enjoy it. His fatherhood also appears in his farewell talks to Joshua, to fill him with joy and courage, to fulfill his mission. THE DIVINE COVENANT This book presents the divine Law (the Torah); the body of consummated teachings; proclaimed through the fellowship with God, and in between the believers; so that they would enjoy the blessings of the covenant with God. The divine covenant is the main line in the whole book; proclaiming its activity in the life and blessings of the believer; in his commitments as the one chosen by God; in His future plans for him; and in how the covenant is transformed from recording historical events, into one that touches the life of the new generation. It is as though, as the new generation was about to enter the Promised Land, Moses received a copy of the covenant made between God and their fathers, to let the new generation sign it themselves; in order to realize that it was not just a covenant between God and their fathers, who have already departed; but it is a contemporary covenant made personally for them, to enjoy its blessings, and to be committed to its responsibilities. THE LAWAND THE CALL TO LOVE The book of Deuteronomy – which is the book of the Law – reveals the concept of the Law, to be a call to love God (Deut. 6:5; 10:12; 11:1; 13:22; 19:9; 30:6, 16, 20); the love that moves our hearts and our behavior in our dealings with God, with the people, and even with ourselves. * When the Lord Christ was asked about the greatest thing that came in the Old Covenant, He quoted (Deut. 6:4,5). * The love of Israel – like that of the Christian, as it came in (1 John 4:19) – is based on the experience of love of God the Savior. * Our love for God is shown in our love for others (1 John 3:18; 4:20, 21; Deut. 10:19). * The Ten Commandments are based, not only on man honoring God (Deut. 5:6, 15), but on his honoring others as well (Deut. 6:16, 21). THE BOOK OF DEUTERONOMY AND THE THEOLOGICAL THINKING Some believe that they would not be exaggerating on saying that the book of Deuteronomy is the fountain of the theological, biblical, and historical thought, of both the Old and the New Testaments. When the prophets talk about God, they talk about God who sets a covenant with His people, as it came in the book of Deuteronomy. And the blessings that men of the Old Covenant experienced, as they lived by faith, love, and obedience to God, are those that came in the book of Deuteronomy. God, who gave a promise to Abraham, has realized it, as it came in this book. In the book of Deuteronomy, came the origins of those teachings of the New Testament, pertaining to God’s love and His salvation work by Christ Jesus; to the enjoyment of the eternal inheritance; and to the realization of God’s promises to those saved. 13 God as revealed in this book, is both a collective and a personal God; who wishes to refer Himself to His people; as well as to every single member of His people; A philanthropic God; A holy God who does not stand sin; A righteous God, who does not stand iniquity or oppression; A King who leads His people to inherit and rejoice; and A God, faithful in His promises; and in His exalted care. In His love for man, He desires to proclaim to him His secrets; the One and only God. Of the most prominent aspects of this book, is that the people are committed to be referred to God; and to dedicate their hearts and life to Him. It is the book of dedication to God, through the response to the divine covenant with the spirit of obedience. Of the most important subjects that are dealt with in this book are a. Servitude and redemption: Israel should not forget (Deut. 4:9) that he was a slave in the land of Egypt (Deut. 5:15), the house of bondage (Deut. 5:6); from which God redeemed him, by a strong hand and a stretched arm (Deut. 4:34). b. The good portion: God granted them a good land (Deut. 1:25); flowing with milk and honey that He swore to their fathers to give them and their descendants (Deut. 1:8), as an inheritance (Deut. 4:21). c. The love of God: They should love the Lord their God (Deut. 5:10) with all their hearts and their souls (Deut. 4:29); as He loved them first (Deut. 4:37); they should fear Him (Deut. 4:10); hold fast to Him (Deut. 10:20); should destroy the names of other gods (Deut. 5:7; 7:24) which they have not known (Deut. 11:28). d. The Lord’s people: All Israel should be united together to listen to the word of God (1:1; 5:1); as they are a “holy people to the Lord” and “above all the peoples on the face of the earth” (Deut. 7:6); and they should care for the poor, the orphans, the widows, and the strangers, because they are all their brethren (Deut. 1:16; 10:18). e. The Lord’s altar: They should bring their gifts and sacrifices to “the place where the Lord their God chooses to put His name” (Deut. 12:5, 11), and there, they shall rejoice (Deut. 12:7). f. The sin and purification: All sins are distasteful; especially that of idol worship, because it is “an abomination” (Deut. 15:9; 7:25); the hearts of the rulers should never have compassion in dealing with such sins (Deut. 13:8). g. The promises of blessing: There are promises of God’s blessings (Deut. 7:13). If they learn them and be careful to observe them (Deut. 5:1), to give them rest from their enemies (Deut. 3:20), to prolong their days on the land which the Lord their God is giving them to possess (Deut. 4:26); it may go well with them (Deut. 4:40); to bless them in all the work of their hand (Deut. 2:7); to let them eat and get fulfilled (Deut. 6:11); and whatever their hearts desire (Deut. 12:15). THE BOOK OF DEUTERONOMY AMONG THE BOOKS OF MOSES The book of Genesis came to prepare humanity to realize God’s love for man, providing him with the whole world to enjoy, possess, and dominate. Although He presented man with love, yet he responded with rebellion, and isolated himself from God, the source of his life. However, God did not forsake him in his death, but presented to him the exalted plan of salvation. The book of Exodus came to proclaim God’s choice of His people, as a ‘leaven’ to sanctify humanity. They had to be freed from servitude, and from all traces of sin, to bring them forth from the land of bondage to where the inheritance is, and to the realization of the divine promises. 14 The book of Leviticus came to present the divine Law pertaining to worship, to reveal the sanctification by blood and the enjoyment of redemption; As God desires that man becomes sanctified according to His image. The book of Numbers demonstrates how the people are trained and taught by God, during their wandering in the wilderness of this world, where God appear as their Leader, Who cares for them Himself. Then, as the people came to be on the gates of Canaan, of which the old generation have been deprived, on account of their persistent rebellion; He presents them with the covenant, that leads them to enjoy the glory, if they proclaim their love of God, and their fellowship with Him through obedience. This is the theme of the book of Deuteronomy that brings them up to the book of Joshua where they see God presenting to them the inheritance and the glory. In summary we can say:  The book of Genesis presents God the Philanthropic.  The book of Exodus presents God the Liberator of man from servitude.  The book of Leviticus presents God who sanctifies man.  The book of Numbers presents God the Leader of man in his journey of sojourn toward heaven.  The book of Deuteronomy presents God who sets a covenant with man.  And the book of Joshua presents God glorified in man by the eternal inheritance. THE BOOK OF DEUTERONOMY AND THE BOOK OF JEREMIAH1 Who studies the two books will notice how the author of one of them has been full aware of the other book. There are several words, and phrases, common to both, and even thoughts that are similar in theme; in a way that is not noticed in any other book of the Holy Scripture. It is only logic to assume that Jeremiah, as a priest, was fully aware of the book of Deuteronomy. So it is not strange for him to show a great interest in studying it and quoting much from it. It is however not acceptable to assume that the two books are written by the same author; and that Jeremiah is the author of the book of Deuteronomy; as, together with several words that are mutual in the two books, there are likewise, several differences in words and expressions. We can only say that Jeremiah was influenced by the first book and quoted it. The assumption that Jeremiah wrote the book of Deuteronomy and referred it to the prophet Moses, implies that Jeremiah was a swindler and deceptive; something that is not conforming with his straightforward and strong personality; He, who stood firmly against the king, his men, his family, the religious leadership, and all the people. Such a man who adamantly challenged everyone would not resort to lies and deceit. THE BOOK OF DEUTERONOMY AND THE JEWISH PEOPLE Of the most important results of the book of Deuteronomy, is probably the appearance of the community of the ‘Essenes,’ who moved from the wilderness of Judah, during the second century BC, to the northwest of the Dead Sea (Qumran); who were also called, ‘The community of the eternal covenant.’ The book that regulated that community starts with the following words: “Everyone abiding to the 1 Pulpit Commentary. 15 principles of this community, crosses over to the covenant before God1.” In one of their songs it came: “With every day and night, I will enter into a covenant with God2.” And one of their main rites was the annual celebration of the renewal of the covenant, according to what came in Deuteronomy 27; where the priests proclaim the blessings, while the Levites proclaim the curses3; following the same procedure that was done for the new generation of God’s people in the wilderness (Deut. 1:15). Among the scrolls of ‘Qumran,’ at least 14 were discovered for the book of Deuteronomy. THE BOOK OF DEUTERONOMY AND THE NEW TESTAMENT Some scholars believe in the great impact of the book of Deuteronomy on the Christian society in the New Testament. This book is one of four important books of the Old Testament, to which the Christians refer: The books of Genesis, Deuteronomy, Psalms, and Isaiah4. The New Testament quoted 81 times from the book of Deuteronomy. Out of the 27 books of the New Testament, 17 books were quoted from the book of Deuteronomy. This book has an impact on the theology according to the Gospel of John. The overall concept of the new commandment of love (John 13:34; 15:12), conforms to the concept of the commandment in the book of Deuteronomy, as a principal divine command to love; that seeks from man to give his whole being to God. This book had a special place in the teachings of the Lord Christ; being the only book from which the Lord quoted during His debate with the tempter (Compare Matthew 4:4 with Deuteronomy 8:3; Matthew 4:7 with Deuteronomy 6:16; and Matthew 4:10 with Deuteronomy 6:13); In His sermon on the mount (Matthew 5:31 with Deuteronomy 24:1); and in His response to one of the scribes (Mark 12:3 with Deuteronomy 6:5); He also quoted from it when He summarized the Law (Matthew 22:37). THE BOOK OF DEUTERONOMY AND THE MIDDLE EAST TREATIES Gerhard von Rad believes that the book gives the impression to have been a speech during a certain religious celebration, probably in that of the renewal of the covenant5. He also believes that this book includes the following four main sections: 1. A historical parade of the events of Sinai, together with some comments (1–11). 2. A reading of the Law (26: 12-15). 3. A sealing of the covenant (26:16–19). 4. A proclamation of the blessings and the curses (27, etc.). Some scholars, rejecting this theory, confirm that in the Old Testament, there is no indication of any such religious celebrations as suggested by von Rad. Several Scholars believe that the book in its form, to a great extent, likens the form of the treaties done in the Middle East during the second thousand BC (especially among the Hittites6.) “E. Mendenhall,’ depending on ‘V. Korosvec’ (1931), believed that those treaties were usually done according to the following lines: 1. An introduction for the treaty or the constitution, proclaimed by the king. 2. A historical introduction that clarifies the old relationships between the two 1 QS 1:16. 2 QS 10:10. 3 QS 1:18 ff. 4 J. A. Thompson: Deuteronomy (Tyndale O.T. Commentaires), 1974, p. 11. 5 Grhard von Rad: The Problem of the Hexateuch and On the Essays, 1966, p. 27-33. 6 V. Korosec: Hethitische Staatvertrage, 1931. 16 parties. 3. The main general and special principles of the treaty. 4. The blessings that would dwell on those who abide to it; and the curses that would dwell on those who break it. 5. The witnesses: usually the gods who guarantee the fulfillment of what come in the treaty. ‘Mendenhall’ added a sixth factor: putting a copy of the treaty in the temple; to be publicly read before the people, every now and then. By this view, some scholars, like ‘Merdith G. Kline’ believe that the book of Deuteronomy conforms to the general form of any treaty at that time. That is why, the book representing one unit - an authentic Mosaic work - presents a salvation treaty, done by God with His people; and follows the same lines: 1. An introduction to the treaty or the constitution, by the intermediary of the covenant (1:1-5). 2. A historical introduction; or a history of the covenant (1:6 - 4:49). 3. The main foundations of the covenant – the greatest commandment (5:1 –11:32). 4. Additional special commandments. 5. The consequences of the covenant: The blessings and curses; together with an oath of obedience (27–30). 6. The continuity of the covenant (Deut. 31–34). Scholars introduced an abundance of comparative studies between the covenant proclaimed in the book of Deuteronomy, and the old treaties in the Middle East; Among those scholars were G. J. Wenham and D. J. McCarthy1 who rejected the claim that the first three historical chapters were added later on to the book; as the historical introduction always formed an important part in the old treaties; and confirmed the correct location of chapter 27. Although chapters 31 to 34 of the book of Deuteronomy do not belong to the skeleton of the covenant, yet they touch the essence of the renewal of the covenant. As it was important to set Joshua as the prophet Moses’ heir, to proclaim the continuity of the covenant; the song of Moses came in harmony with the idea of the covenant. Finally, Moshe Weinfield, together with some later authors, clarified that the form of the book literally follows the tradition of a written covenant at that time; and is not, as ‘von Rad’ claimed, a mere parade of what came during a certain religious celebration2. God always desires to renew His covenant in every era; and always seeks the loyalty of His people (6:5; 10:12, 13). He prepares every believer to live by the spirit of responsibility; with the perpetual joy under the leadership of the King of kings, who granted him the enjoyment of Canaan. This book presents an important fact that God, the only real King, who saved the people from the bondage of Pharaoh, is bringing them over to the heavenly life. 1 D. J. McCarthy: Treaty and Covenant Analcta Biblica, 21, 1963, p. 131 ff. 2 Moshe Weinfield: Deuteronomy and the Deuteronomic School, 1972. 17 THE BOOK OF DEUTERONOMY AS A COVENANT WITH GOD FORM OF A TREATY THE BOOK OF DEUTERONOMY The title: Refers to the king who sets a constitution with his people. The title: (1:1-4) Moses as a representative of God, the King of kings, who seeks to set a covenant with his people. A historical introduction: Parades the king’s works with his people. A Historical introduction: (1:5 -4:43) God’s dealings with His people since Horeb (Numbers 10:11-13). The statutes: What the king expects from his people with whom he sets a constitution. The statutes: (3:33- 26:19) a review of the general statutes (4:44-11:32), together with special statutes (12-16), by which the people are going to live in the Promised Land. Keeping the documents of the constitution that include its conditions. Keeping the covenant: (10:1-5; 31:24- 26) Keeping the two tablets of the Law in the Ark of the Covenant. Reading the constitution: The constitution should be periodically read in a public place, so as not to be forgotten. Reading the covenant: (6:6-9; 17:18-20) Commitment to read it at homes, besides being read publicly by the king. The witnesses: Summoning the gods as witnesses to the constitution. The witnesses: No need for witnesses, as God is the Witness. God often swears by Himself as a Witness to His promises. The blessings and the curses: Benefits for him who abides by the constitution; and curses on him who breaks it. Blessing and curses: (27-28) A list of blessings for those who keep the covenant and of curses for those who break it. The oath and celebration: Both parties swear on faithful obedience by the Constitution. The oath and celebration: (27:1-8; 29:10-15) Placing a stone of testimony, on which the Law is written, once the people enter the Promised Land; and a public festival is held on Mount Ebal, where they swear to be, together with their children, faithful to the covenant. THE COVENANT AND KEEPING THE RIGHTS OF THE CREATION Desiring to enter into a covenant, in which God proclaims an exchange of love between Him and man, on an eternal level; this covenant came to care for the rights of man, beasts and birds; so that the believer would not live with a closed heart, but spacious with love. In the book of Deuteronomy we shall see the important aspects on which the divine covenant concentrates, of which are: 1. Caring for everyone; Together with the bond between man and the congregation and his love for them; the congregation on its part keeps the right of every man; whatever his age, or his religious or social position are. The congregation sanctifies and respects the right of everyone. Everyone should be responsible for his own actions. 2. The false testimony: The covenant gives security to the believer, protects 18 him against false witnesses, and vain accusations; and lets him live safely and without fear. 3. The Woman: The covenant is keen not to abuse the weakness of women’s position in society at that time. 4. Man’s freedom and dignity: The covenant seeks to abolish the notion of bondage among the believers; as a prelude to its destruction on a general level. 5. The inheritance: The covenant would keep what the believer is going to enjoy of inheritance in the Promised Land. 6. The possession: The commitment of a believer to refrain from any abuse against the boundaries of others’ possessions. 7. The fruit of labor and work: Keeping the right of a laborer or a hired hand to get the wages on his day’s work, with dignity and with no humiliation. 8. The Sabbath rest: It is the right of both the body and the soul to have rest; including those of the hired hand, the slave, and even of the beast. 9. The matrimony: The covenant cares for keeping the matrimonial and family relationships intact. 10. The justice: No accusation, however serious it may be, is to be accepted, without a just trial, and a thorough investigation. 11. The collective system: Beside the complete equality of all believers in the sight of God; every believer should respect the collective system, recognize the position of others, and give dignity to whom it is due. 12. The submission to the Law and the commandment: No one, whatever his religious or civil position may be, is above the Law or the divine commandment. 13. The beasts: The beasts having been created to serve man; man on his part should care for them. THE BOOK OF DEUTERONOMY AND THE HOLY WAR The book deals with the issue of the holy war, sets a system for the behavior of warriors in war (Deut. 20:1-9); for dealing with the cities that fall in their hands (Deut. 20:10-18); with the female war captives they take (Deut. 10:10-14); with their personal cleanliness (Deut. 23:10-14); And with relieving the newly married from taking part in war (Deut. 24:5); and with dealing with Amalek (Deut. 25:17-19). WHY DID GOD ALLOW HIS PEOPLE TO DEMOLISH THE SURROUNDING PEOPLES WITHOUT MERCY? (a) Those peoples represented the sins that should be demolished. And as God’s people, at the beginning of their spiritual life, were unable to discern between the sinner and the sin, therefore killing the sinner implied the destruction and uprooting of the sin. (b) The corruption in those peoples was unbearable. In the worship of Baal, mothers used to offer their children to burn in fire amid the beats of the drums to override their screams. Women and girls also dedicated themselves to adultery, to collect money for the temples. The perdition of those peoples with their vicious and corrupt life was therefore unavoidable. (c) There was a great need to prepare a people that are holy enough to produce the Savior, who would open the door of salvation before the whole world. The people of God have always been strongly influenced by the nations surrounding them. Despite God’s warnings and His provocations to demolish them, they were diverted to share with those peoples their idol worship, their abominations, and violence in offering human sacrifices. How would then be the case if they were not given those divine commands? God intended to prepare out of them a divine pure people, who 19 would minister to the nations later on. (d) God was preoccupied with the eternal perdition of those pagan peoples, more than by their demolition in the present world. However, we notice that God has often showed compassion toward individuals or congregations that surrounded His people, when they responded to their natural Law, or whenever they abided to His warnings. He did not allow for Abimelech king of Gerar to perish, when he tried to take Abraham’s wife for himself; but said to him: “Yes I know that you did this in the integrity of your heart. For I also withheld you from sinning against me; therefore I did not let you touch her…” (Genesis 20:6). God also showed compassion toward Rahab the harlot with her whole household, and let her live among the children of Israel, because she hid the two messengers who were sent by Joshua to spy Jericho (Joshua 2-5). She eventually even came to be among the genealogy of the Lord Christ in the flesh! The Lord Christ also commended the queen of the South and the people of Nineveh, saying: “They will rise at the judgment with the people of this generation and condemn them” (Luke 11:29- 32). THE UNITY OF THIS BOOK OF DEUTERONOMY Certain scholars tended to separate the chapters 1–4; 27; 29-31 from the book, with the claim that their sources are different from those of the rest of the book. But who studies the wordings and the nature of the language of the book, would realize its unity, beside the simplicity, clarity, and sermonic nature that characterize it. The analogy of language in several of the historical books of the Old Testament is referred by some to the fact that their authors were influenced by the nature of the book of Deuteronomy in the days of the kings. Towards the end of the nineteenth century, S. R. Driver tried to present a critical and exegetical commentary on the wording and nature of this book that remained of significant value up to this very day1. ITS MOST IMPORTANT INCLUSIONS  The Ten Commandments (Deut. 5:6-21).  The ‘Shema’: “Hear, O Israel!” (Deut. 6:4-9).  About the false prophets (Deut. 13:1-5).  About the false diviners (Deut. 18:9-15).  About the Philistine era (Deut. 29:1-30:20). ITS CONTENTS 1. God’s historical works of salvation (Deut. 1–3). 2. A call to abide by the commandment (Deut. 4). 3. God’s main requirements (Deut. 5-11). 4. The main basics of the practical life (Deut. 12-26). 5. How does a nation that practices these basics live.- (Deut. 27). The book clarifies the need for four things, in order for the people and their descendants to keep the covenant: 1. The need for the heart: Mentioning many details concerning the Law, yet it concentrated on the heart (Deut. 6:4-5), in which the whole being of man, with his energies and possibilities are dedicated to the Lord. 2. The need for action: As the living testimony to the commandment springs 1 S. R. Driver: A Critical and Exegetical Commentary on Deuteronomy, 1902, p. Ixxviii-Ixxxiv. 20 from the heart, and is practiced in the daily life; It often repeats the words: “Keep the commandment.” 3. The fatherhood: A certain generation could not present the commandment to the following generation, unless it bears the spirit of true compassionate fatherhood (Deut. 6:7-9), by which the successive generations would taste the fatherhood of God. 4. Care for everyone; especially the needy, the outcasts, and the afflicted. Statutes came to touch the beings of strangers (Deut. 1:16-17; 10:18-19); the widows and the orphans (Deut. 10:18; 14:28-29); the priests and the Levites within the gates (Deut. 14:27-29; 18:1-8); the bond servants (Deut. 15:12-18); the raped women (Deut. 22:23-29); the people in debt (Deut. 15:1-3); the poor (Deut. 15:4-11); the female war captives (21:10-14); and the poor hired servants (Deut. 24:14-15). ITS DIVISIONS We may say that the book as a whole is set, with a well-defined exalted plan, on three sermons: the first and third sermons are abridged, whereas the second sermon is very long. 1. The first sermon (Deut. 1-4). Concentrates on God’s dealings with His people on their exodus from Egypt, His care and protection for them, together with chastising the rebellious. The sermon starts with an introduction to the whole book (Deut. 1:1-5); and ends with a provocation by the prophet Moses to his people, to pay back God’s love, by abiding by His commandment (Deut. 4:1-40); followed by an annex concerning the cities of refuge (Deut. 4:41-43). 2. The second sermon (Deut. 5-28). Presents an application of the covenant with God, and the statutes mentioned in the book of Exodus, that suits the people as they enter the Promised Land. It concentrates on keeping away from idol worship and pagan abominations; on setting a sanctuary in the middle of the land; and on preparing for the kingdom. It is considered as the backbone, or the heart of the whole book, starting with the fifth chapter, after a short introduction (Deut. 4:44-49). 3. The third sermon (Deut. 29-30). Prophesying the fall of the people in the near future, the prophet Moses speaks of the blessings and the curses, and prophesying their fall in the far future, he speaks of their scattering among the nations, then, their eventual return. The sermon ends by a proclamation of the choice between death and life (Deut. 30:15-20). 4. Final actions and commandments: (Deut. 31-34). An annex to the three sermons. As the prophet Moses was not allowed to enter the Promised Land, his disciple Joshua was chosen as his successor. Finally in chapter 34, the author mentions the death of the prophet. 21 THE AUTHOR OF THE BOOK Both the Jews and the Christians have, through tradition, agreed that the prophet Moses is the author of this book; with the exception of its last part that recorded the death of Moses, assumed to be written by either Joshua the son of Nun, or Eleazar the high priest. Some believe that the book was first orally delivered by Moses, then, was written afterwards (Deut. 1:3; 31:24-26). The school of criticism tried to attack violently the reference of this book to Moses, claiming that some unknown authors has written it 600 years later. A theory appeared at the beginning of this century, claiming that an unknown prophet has set the material of this book before the reform that took place in the days of Josiah in the year 621 BC (2 Kings 22, 23), and assuming that writing it was with the intention of religious reform in general; and the concentration of the worship in Jerusalem, in particular, as the worship of God at that time took place on the high places, and was considered legal. But the book itself mentioned nothing about those high places, while dealing with the statutes (Chapters 12-26); nor in the talks before that, or in the command to build an altar on the Mount of Ebal (Deut. 27:5), which makes it difficult to accept this theory. Some modern scholars assumed that the book was written after the captivation; some claimed that it was written in the last days of Hezekiah, while others believe that it was written in the days of David. Each of those theories contradicted and cancelled all the others! But the recent trend is the belief that the prophet Moses was the author of most of this book. The critics depend in their rejection of referring the book to the prophet Moses, mainly on the assumption that writing was not known at that time, but it became evident that writing goes back to a long time before Moses1. They also say that this book was written to glorify priesthood in Jerusalem. Yet, it is obvious that the book never referred to priesthood or to Jerusalem2. INSIDE AND OUTSIDE TESTIMONIES ABOUT THE AUTHOR OF THE BOOK3 The book bears the following inside and outside testimonies that strongly confirm that the prophet Moses is its author, through the inspiration of the Holy Spirit: 1. In the book itself, it came that the author is the prophet Moses (Deut. 1:5; 31:9, 22, 24, 30). 2. The other books of the Old Testament refer this book, as well as the first five books, to the prophet Moses (Joshua 1:7; Judges 3:4; 1 kings 2:3; 8:53; 2 kings 14:6; 18:6, 12; Ezra 31:2; Psalms 103:7; Malachi 4:4). 3. The Lord Christ refers this book to the prophet Moses (Matthew 19:7-9; John 5:45-47), beside the authors of the New Testament (Acts 3:22; 7:37, 38; Romans 10:19). 4. It is obvious that this book was known to the authors of many of the books of the Old Testament, like Judges, Ruth, First and Second books of Samuel; and First and Second books of Kings; which shows that the book was known directly after the departure of the prophet Moses; and that it was used in Israel. 5. Several prophets quoted from the book of Deuteronomy; or were aware of what came in it: 1 J. Vernon McGee: Deuteronomy, 1991, p. viii. 2 J. Vernon McGee: Deuteronomy, 1991, p. viii. 3 Cf: The Pulpit Commentary, Deuteronomy. 22 a. It is obvious that the author of the book of Jeremiah had the book of Deuteronomy before him and in his mind. b. This book was known to the prophet Isaiah, as it is clear from the following analogies: (Isaiah 1:2 with Deut. 32:1; Isaiah 1:10 with Deut. 32:32; Isaiah 1:17 with Deut. 28:27; Isaiah 27:11 with Deut. 32: 8; Isaiah 41:8 with Deut. 7:6; 14:2; Isaiah 41:10 with Deut. 31:6; Isaiah 42:2 with Deut. 32:15; Isaiah 46:8 with Deut. 32:7; Isaiah 50:1 with Deut. 24:1; Isaiah 46:8 with Deut. 32:7; Isaiah 50:1 with Deut. 24:1; Isaiah 58:14 with Deut. 32:13; Isaiah 59:10; and 65:21 with Deut. 28:29; Isaiah 8 with Deut. 28:31). c. There are certain indications in the books of Amos and Hosea, that the book of Deuteronomy was known in their days; of which are: Amos 4:6-10, 11 (Deut. 28:15 etc.); Amos 6:12 (Deut. 29:18); Amos 8:14 (Deut. 9:21; 6:13); Amos 9:14, 15 (Deut. 30:3); Hosea 4:14 (Deut. 23:17, 18); Hosea 4:10 (Deut. 19:14; 27:17); Hosea 5:14 (Deut. 22:39); Hosea 6:1; 5:4 (Deut. 32:39; 28:68); Hosea 13:9 (Deut. 8:14); Hosea 13:9 (Deut. 33:26). 6. In the book of Deuteronomy, certain attributes of the prophet Moses are distinct; as they were in the precedent books in several ways; as for example his zealous spirit; his talks that emerge from the heart (Exodus 2:12, 13); his capabilities as an author and a leader; his concentration on the basic teachings without disregarding the details; his talks emerging from extensive experience; his admirable ways of expressing himself; and his consistent mentioning of God, having been His dedicated servant (Deut. 34:5). His strong proclamation of the truth is as distinct in this book, as it was in his history, recorded in the books of Exodus and Numbers. 7. Several things remind the reader of the prophet Moses; as for example, the quick references to his speeches (Deut. 9:22); the talk about his receiving the Law (Deut. 24:9); as well as memories of the events, the thoughts, the prayers, and the personal emotions of Moses, that are distinct in all his speeches. 8. It is obvious that the book of Deuteronomy conforms the time of the prophet Moses, more than that of Josiah, as some claim; As from both the geographical and historical aspects, it refers to what conform to the period between the Exodus and the entry into the Promised Land. The reader feels as though he is crossing the ‘Valley of Zered’ (Deut. 2:13); stopping at the ‘wilderness of Kedemoth’ (Deut. 2:26); going around along the way to ‘Bashan;’ and staying in the valley opposite ‘Beth Peor.’ (Deut 3:29). 9. Certain modern studies show that this book demonstrates the way the treaties, during the period between the fifteenth and the fourteenth centuries, were conducted. 10. This book shows how the children of Israel were commanded to destroy utterly the nations and the peoples in the land of Canaan, not to make any covenant with them, nor to show mercy on them (Deut. 17:1-15). If its author wrote it in the days after the prophet Moses, when the people came to possess the land of Canaan in the days of Joshua; that command would be barren and of no significance. 11. The commandment concerning taking off the sandal of him who refuses to raise up a name of his dead brother (Deut. 25:9), was considered an old commandment in the days of ‘Ruth’ (Ruth 4:7) in the era of the Judges. If this book was written after the era of the Judges, it would not come that way as a custom that was not normally followed. 12. The command issued to “blot out the remembrance of ‘Amalek’ from under heaven” (Deut. 25:17-19); would not be mentioned here, if the book of Deuteronomy was written when the war with Amalek became an ancient history after 23 the entry into the Promised Land. The same thing also applies to the war against the Canaanites (Deut. 20:16-18). 13. What came in Deuteronomy 17:14-20, confirms that the author lived before setting Saul a king in the days of the prophet Samuel; or else he would refer to him as a king who misused his authority at the expense of his people. 14. From what came in Deuteronomy 17:16, it is obvious that the danger of a probable return of the people to Egypt, was still there; which is not the case after the conquest of the peoples of Canaan, and the actual possession of the Promised Land. 15. The talk concerning the cities of refuge (Deuteronomy 19) reveals that both the talker and the listeners have not yet entered the west bank; and the cities of refuge have not yet been designated by name; which actually happened in the days of Joshua the son of Nun, after the conquest of the west bank. 16. Some scholars believe that the book of Deuteronomy does not include one single phrase that it was written in an era that followed that of the prophet Moses, except for his death and burial. The general atmosphere of this book indicates that its author is the prophet Moses or one of his contemporaries; as for example the many references to their presence in the land of Egypt, and their exodus from it; and the preparations to enter the west bank. APPARENT DISCREPANCIES BETWEEN THE BOOK OF DEUTERONOMY AND THE OTHER BOOKS OF MOSES Some scholars claim that Moses is not the author of the book of Deuteronomy, presenting evidences that refer to certain discrepancies that exist between this book and the other preceding four books; of which the following are: 1. It came in Deuteronomy 1:22, that the people suggested to the prophet Moses the sending of spies; whereas in Numbers 13:1, 3, it came that it was God who issued the command to send the spies. There is no discrepancy between the two texts, but actually integration. The people suggested that to Moses; and when the issue was raised to God, He consented. So Moses abided by God’s command, and not to the people’s suggestion. 2. In Deuteronomy 1:37; 3:26; 4:21, it came that when God became angry with Moses because of the people; He denied him the entrance into the Promised Land; whereas in Numbers 20:12; 37:14, it came that God denied that to both Moses and Aaron because of their disbelief and not hallowing God. If we go back to Deuteronomy 32:51, we find that the talk conforms to what came in the book of Numbers; saying: “Because you trespassed against Me among the children of Israel at the waters of Meribah Kadesh, in the wilderness of Zin, because you did not hallow Me in the midst of the children of Israel.” There is no discrepancy, as the direct reason for denying Moses is his sin of not hallowing God at those moments, which he did, because of the murmuring and the rebellion of the people. 3. The book of Deuteronomy spoke about offering the sacrifice in one place chosen by God; which is not referred to in the other books. This claim is not correct; as it is actually referred to in Leviticus 17:8, 9. What is mentioned in Exodus 20:24, concerning the worship in several places; came directly after receiving the Law on the Mount of Sinai, when the people were constantly on the move; together with the Sanctuary. It was as though; God was confirming to them that wherever the Sanctuary is among them, their worship would be accepted. 4. In Numbers 18:20-32, it came that as the Levites had no possessions among the children of Israel, they get the tithes from the other tribes against their service in the temple. And those, in their turn, give their tithes to Aaron the priest. In the book of 24 Deuteronomy 14:22-29, it came that the children of Israel present their tithes before the temple, of the fields and the flocks, to the Levite, the stranger, the widow, and the orphan, within their gates. Some believe that what came in the book of Numbers was written by Moses. Whereas what came in the book of Deuteronomy was written later on; and claim that the two laws were different in context, and could not be conformed. Yet, actually, the first one is a general Law to which everyone was committed; namely, giving the tithes to the ministers of the temple. But as the people were about to enter into the Promised Land, with its abundance of everything; they were commanded to present other additional tithes; as is testified by the Talmud and Josephus the Jewish Historian. The first tithes are for the Levites; the second for the feasts; and in the third year, the second tithes are to be given to the poor and the needy1. The second tithes were referred to in Tobit 1:7. And the second tithes in the third year are considered as ‘third tithes.’ 5. The book of Deuteronomy 12:17, 18, mentions that the believer should eat the tithes and the vows in the place chosen by God; together with his son, daughter, servant, maidservant, and the Levite within his gates, and rejoice before the Lord. And in the book of Numbers 18:15-18, it came that the firstborns of beasts are to be given to the Lord; the priest eats the waive breast and the right thigh. Some ask how can the people, in the house of the Lord, eat the firstborns, that, according to the book of Numbers, are considered a possession of God; and a portion of it is to be eaten by the priest. This is rebutted by saying that neither the book of Deuteronomy, nor the book of Numbers, say that the people or the priest were to eat the whole sacrifice. The book of Numbers stated the portion of the priest; and the rest of the sacrifice were to be given to the one who offered it, to do with it according to what came in the book of Deuteronomy. 6. In the book of Exodus 29:27, 28, and in the book of Leviticus 7:28-34, it came that the breast of the peace offering and its right thigh are the priest’s portion. And in Deuteronomy 18:3, it came that “this shall be the priest’s due from the people, from those who offer a sacrifice, whether it is bull or sheep; they shall give to the priest the shoulder, the cheeks, and the stomach.” The critics say that, as what came in the book of Deuteronomy is different from what came in Exodus and Leviticus, the author could not be the prophet Moses. This could be rebutted by saying that the book of Deuteronomy does not say that this is the entire portion of the priests; but is an addition to what they were allotted to get. During their wandering in the wilderness together with the people, they used to partake of God’s gifts like the Manna and the water coming out of the rock; beside the fact that then, as nobody needed clothes or sandals; the actual needs of the priests or the Levites, was not much. But, as the time came to enter the Promised Land, and the people were to get a huge inheritance, that was denied to the priests or the Levites; the latter became in need of a greater portion that could make up for their deprivation of having a portion of the land. 7. In the book of Numbers 35:1-8, 48 cities with their fields, were designated for the Levites; and Joshua distributed them by lot (Joshua 21); but the book of Deuteronomy often says the expression “the Levite within your gates,” with no mention of the cities given to the Levites; which gives the impression that the Levites were like strangers with no cities or homes. As an answer to this we say that the Levites had no portion of their own in the land; and those cities given to them, were 1 Josephus: Antiq. 4:8,22. 25 taken out of the portions of the other tribes, to accommodate the Levites with their beasts. So, although they lived in those cities, yet they were away from the cities of the rest of the tribes, as though at their gates; and they are committed to sustain them. 8. Some believe that the expression “Beyond the Jordan” (Deut. 1:1), gives the impression that the author is west of the Jordan, and talks about Moses on the other bank of the Jordan; namely the eastern bank; Thus the author of the book could not be the prophet Moses. To refute this we say that Moses used the expressions that were common in his days. The expression “beyond the Jordan” was common among the Canaanites before the Israelites crossed over to the other side. Also his expression “toward the west” to mean (toward the sea); and “toward the south” to mean (Toward the Negev or Negeb); although the sea for Moses was not at his west; nor the “Negev” at his south; yet those were the common expressions among the surrounding peoples in those days. Moses wrote while in Sinai, about the ‘Negev’ as being “toward the south,” although it was actually “toward his north;” because the ‘Negev’ was known in that region by this expression. This is something natural even nowadays. If somebody in ‘Edinburgh’ is talking about something that happened in ‘Norfolk,’ he mentions the name ‘Norfolk, meaning (North-folk), although its location is not to the north of ‘Edinburgh’ but to its south. Likewise, ‘Southerland,’ meaning, “the southern land” is actually to the north of ‘Edinburgh.’ THE PROPHET MOSES AS A TEACHER The Holy Bible in its Old and New Testaments, have no record of farewell sermons by any of prophet, disciple or apostle of the Lord Christ, like those three sermons of Moses, one month before his departure from this world – the prophet Moses who tried to excuse himself from that prophetic mission of salvation; on ground of being slow of speech and slow of tongue; ended his life by giving such sermons of a successful teacher. This book reveals the personality of the prophet Moses as a teacher, characterized by the following features: (1) As I mentioned in my commentary on the book of Exodus, the prophet Moses, who started his ministry by feeling his complete inability to talk eloquently, because of being slow of speech and slow of tongue; have become a teacher of his people; from whom, even certain Greek Philosophers have learned much1. (2) His talks were always mixed with practical love; and as said by the apostle Paul: “By faith Moses, when he became of age, refused to be called the son of Pharaoh’s daughter, choosing rather to suffer affliction with the people of God than to enjoy the passing pleasures of sin., esteeming the reproach of Christ greater riches than the treasures in Egypt; for he looked to the reward” (Hebrew 11:24-26). So he counted the afflictions of his ministry, and sharing with his people their labors, a fellowship of bearing the reproach of the cross together with the Lord Christ the Savior of His people. He counted every affliction as a living deposit on his account. As a teacher, he carried a true fatherly heart; asking for God’s forgiveness for his people; saying: “Now, if You forgive their sin – but if not, I pray, blot me out of Your book which You have written” (Exodus 32:32). The book of Deuteronomy came to reveal strongly, the heart of the father and teacher, full of love and compassion toward his people2. (3) One of the fruits of the compassionate fatherhood is, for the true teacher to 1 Cf. The Author: Exodus, Alexandria, 1981, p. 9 (in Arabic). 2 Cf. The Author: Exodus, Alexandria, 1981, p. 213-214 (in Arabic). 26 know how to deal with the new generations, to keep them from feeling what we call nowadays ‘the gap between generations.’ The new generation did not feel the difference in age between them and Moses, 120 years old; because he, in his fatherhood, knew how to reach their world. Even in his last moments; he dealt with them as though one of them, with no haughtiness nor despise. Nowadays, it is a common complaint, that many teachers, especially the elderly ones, represent an old generation, haughty, and not caring for the behavior, thoughts, and concepts, of the new generation; something that leads to such a wide gap. (4) Of the factors that made of the prophet Moses a successful teacher, is probably the inner joy that filled his heart, even in his advanced years; something that we hardly see in elderly teachers.. In this book we see him, in his 120 years of age, presenting a new song of praise to the Lord. (5) He was a futuristic teacher, who, by his heart, looked forward to the future; and realized the needs of his people along their long journey. In his sermons in this book, his talk, although is based on the dealings of God with His people in the past; yet, not to make them live a solid old history; but to bring them forth to a futuristic view of their entrance into the Promised Land, and settling down there. As a live leader, he ascended just before his death, by a divine command, on the Mount of ‘Nebo,’ to look at the land that his people were about to enter. So, it is always fitting for the true teacher to ascend by a divine command, to behold the future, and to work by a living futuristic view. It may probably be difficult for the present generation to comprehend; and may probably be despised and counted as something not factual. 27 AN INSPIRATION FROM THE BOOK OF DEUTERONOMY (An Introduction) YOUR COMMANDS ARE MY SUPPORT IN THE JOURNEY OF MY LIFE  My soul moans, yearning for love. Grant me, together with Your prophet Moses, to receive Your commandment. To touch in it the exalted fountains of Your love. Not to consider it as just positive and negative commands. But to see in it, Your longing to enter with me into an eternal covenant. You have loved me first… to make me love You!  Your commandment transforms my life into a symphony of love. To sing Your love until the last breath of my life. To utter together with the prophet Moses, the songs of your love, until I depart.  Your command sanctifies my whole being. To make my words, blessed. To long together with the prophet Moses, to bless everybody. I wish all to be leaders working in Your vineyard!  Let me ascend together with Moses on the mountain alone. There, to die like a sojourner, and set forth to my home. No one to shroud or to bury me; But the hand of Your love would stretch to care even for my corpse. You are my love; You are my life!