For the Love of God, Volume 1/June 28

From Gospel Translations

Current revision as of 16:50, 4 August 2010

JUNE 28

Deuteronomy 33—34; Psalm 119:145-176; Isaiah 60; Matthew 8

HOW DOES THE PENTATEUCH end (Deut. 34)?

At a certain level, perhaps one might speak of hope, or at least of anticipation. Even if Moses himself is not permitted to enter the Promised Land, the Israelites are on the verge of going in. The “land flowing with milk and honey” is about to become theirs. Joshua son of Nun, a man “filled with the spirit of wisdom” (34:9), has been appointed. Even the blessing of Moses on the twelve tribes (Deut. 33) might be read as bringing a fitting closure to this chapter of Israel’s history.

Nevertheless, such a reading is too optimistic. Converging emphases leave the thoughtful reader with quite a pessimistic expectation of the immediate future. After all, for forty years the people have made promises and broken them, and have repeatedly been called back to covenantal faithfulness by the harsh means of judgment. In Deuteronomy 31, God himself predicts that the people will “soon prostitute themselves to the foreign gods of the land they are entering. They will forsake me and break the covenant I made with them” (31:16). Moses, this incredibly courageous and persevering leader, does not enter the Promised Land because on one occasion he failed to honor God before the people. In this respect, he serves as a negative foil to the great Hebrew at the beginning of this story of Israel: Abraham dies as a pilgrim in a strange land not yet his, but at least he dies with honor and dignity, while Moses dies as a pilgrim forbidden to enter the land promised to him and his people, in lonely isolation and shame. We do not know how much time elapsed after Moses’ death before this last chapter of Deuteronomy was penned, but it must have been substantial, for verse 10 reads, “Since then [i.e., since Moses’ death], no prophet has risen in Israel like Moses.” One can scarcely fail to hear overtones of the prophecy of the coming of a prophet like Moses (18:15-18). By the time of writing, other leaders had arisen, some of them faithful and stalwart. But none like Moses had arisen—and this is what had been promised.

These strands make the reader appreciate certain points, especially if the Pentateuch is placed within the storyline of the whole Bible. (1) The law-covenant simply did not have the power to transform the covenant people of God. (2) We should not be surprised by more instances of catastrophic decline. (3) The major hope lies in the coming of a prophet like Moses. (4) Somehow this is tied to the promises at the front end of the story: we wait for someone of Abraham’s seed through whom all the nations of the earth will be blessed.