Deuteronomy 6–8; 15; 18; 29–30; 34
If you knew that you had but a short time to live, what would you want to say to your family? Of what would you warn them? Would you want to remind them of anything?
This was the position Moses was in when he wrote the book of Deuteronomy. The long journey from Egypt to Canaan was over. Israel was about to enter the promised land, but Moses could not go with them. What could he say to this people, in parting, whom he had loved and led for forty years? And if he spoke, would they heed his words of counsel any better than they had in the past?
Blessings from the Lord are based upon obedience. We can no more disobey God’s commands and reap promised rewards than we can enjoy the benefits of electricity without conforming to the physical laws that govern its effects. The principle of free agency allows us to make our own choices, to seek our own goals. Some choices, however, are better than others. Wise children of our Father in Heaven understand the spiritual laws of cause and effect and govern themselves accordingly. Unwise children do not. The former reap the promised blessings; the latter sometimes reap the sorest cursings.
“Cursings are the opposite of blessings, and the greater the opportunity given a people to earn blessings, the more severe will be the cursings heaped upon them, if they do not measure up and gain the proffered rewards. Failure to pay tithing, for instance, brings condemnation upon the covenant people, whereas the people of the world—not being specifically obligated to keep this law—do not suffer the same penalties for non-tithe paying. (Mal. 3:7–12.) ‘Hearken and hear, O ye my people, saith the Lord and your God, ye whom I delight to bless with the greatest of all blessings, ye that hear me; and ye that hear me not will I curse, that have professed my name, with the heaviest of all cursings.’ (D. & C. 41:1.)” (McConkie, Mormon Doctrine, p. 175.)
2) Deuteronomy 1:1. These Be the Words of Moses
Deuteronomy is a title formed from the two Greek words deutero, “second,” and nomos, “law.” Thus, the title means “the second law,” or “the repetition of the law” (see Fallows, Bible Encyclopedia, s.v. “Deuteronomy,” 1:522). The Christian world adopted this descriptive title from the Septuagint (the first Greek translation of the Old Testament written in the second century before Christ) rather than the Jewish name for the book, Eileh Hadvareem, which is the first two words of the book in Hebrew (translated as “these be the words”).
The translators of the Septuagint called the fifth book written by Moses the second law because in it Moses summarized the Mosaic code in three final discourses he gave to Israel before leaving them. This name, however, does not imply that he gave them a new law in any sense of the word, nor that he merely repeated what had already been given. Moses knew that he was soon to leave Israel. Israel was by this time camped in Moab across the Jordan from the promised land. Joshua would shortly lead them to battle against the Canaanites to take possession of the land of promise. In three separate discourses Moses eloquently exhorted Israel to look to the laws given them by God so that they could enjoy God’s favor and protection in the future.
In the first address (Deuteronomy 1:6–4:40), Moses recounted the most important events in the wanderings in the wilderness and reminded Israel that they must not forget the laws given them at Sinai.
The second address (chaps. 5–26) contains Moses’ review of the law, including the Ten Commandments (see Deuteronomy 5:6–21). But his purpose was far more than a mere review. These chapters contain a “description, explanation, and enforcement of the most essential contents of the covenant revelation and covenant laws, with emphatic prominence given to the spiritual principle of the law and its fulfilment, and with a further development of the ecclesiastical, judicial, political, and civil organization, which was intended as a permanent foundation for the life and well-being of the people in the land of Canaan.” (Keil and Delitzsch, Commentary, 1:3:270).
The third and final address (chaps. 27–30) was a call for Israel to renew the covenant and a warning of the consequences of failing to do so. Moses again solemnly reviewed the Lord’s goodness to them and all that He had done for them, and then Moses advised Israel to make the covenant with God so that the curses would not come upon them.
Chapters 31 through 34 are a supplement, perhaps not written by Moses, which recount the selection and ordination of Joshua as Moses’ successor and the “death” of Moses. (Other sources indicate that Moses did not die but was translated. See Reading 20-35.)
The value of Deuteronomy is shown in the fact that, of all the five books of the Pentateuch, Deuteronomy is quoted more often by the Old Testament prophets than any other book of the Law.
“Deuteronomy has been made most use of by the prophets, simply because it is best calculated to serve as a model for prophetic declarations, as also because of the inward harmony that exists between the prophecies and the lawsupon which they are based.” (Fallows, Bible Encyclopedia, s.v. “Deuteronomy,” 1:523.)
Moses’s earthly ministry began on a mountain, when God spoke to him from a burning bush (see Exodus 3:1–10). It also ended on a mountain, more than 40 years later, when God gave Moses a glimpse of the promised land from the top of Mount Nebo (see Deuteronomy 34:1–4). Moses had spent his life preparing the children of Israel to enter that promised land, and the book of Deuteronomy records his final instructions, reminders, exhortations, and pleadings with the Israelites. Reading his words makes it clear that the real object of Moses’s ministry—the preparation the people needed—wasn’t about wilderness survival, conquering nations, or building a community. It was about learning to love God, obey Him, and remain loyal to Him. That’s the preparation we all need in order to enter the promised land of eternal life. So while Moses never set foot in the “land flowing with milk and honey” (Exodus 3:8), because of his faith and faithfulness, he did enter the promised land that God has prepared for all those who follow Him.
Deuteronomy 6:4–7; 8:2–5, 11–17; 29:18–20; 30:6–10, 15–20
The Lord wants me to love Him with all my heart.
In his final teachings, Moses reminded the children of Israel, “These forty years the Lord thy God hath been with thee; thou hast lacked nothing,” even while in the wilderness (Deuteronomy 2:7). Now that the Israelites were entering the promised land, with “cities, which [they] buildedst not, and houses full of all good things, which [they] filledst not” (Deuteronomy 6:10–11), Moses feared that they would harden their hearts and forget the Lord.
Deuteronomy 6:4–12, 20–25
“Beware lest thou forget the Lord.”
Much of the generation of Israelites who would enter the promised land had not witnessed the plagues in Egypt or crossed the Red Sea. Moses knew that they—and future generations—would need to remember God’s miracles and God’s laws if they were to remain God’s people.
Deuteronomy 6:4–9. “Hear, O Israel; The Lord Our God Is One Lord”
Verse 4 begins what is known among Jewish people as the Shema (from the Hebrew word meaning “hear”). “The Shema is in Jewish thought the supreme affirmation of the unity of God and is frequently called ‘the acceptance of the yoke of the Kingdom of Heaven’” (Encyclopaedia Judaica, s.v. “Shema, Reading of,” The Shema in Jewish Thought, 14:1372). The entire Shema, which consists of Deuteronomy 6:4–9; Deuteronomy 11:13–21; and Numbers 15:37–41 (in that order), is recited twice daily by all devout Jews as an evening and a morning prayer. It has become traditional for Jewish martyrs to face death with the Shema on their lips. In fact, “Jewish devotional manuals sometimes advise the worshiper to have in mind while reciting the Shema that if he is called upon to suffer martyrdom for the sanctification of God’s name he will do so willingly and with joy” (Encyclopaedia Judaica, s.v. “Shema, Reading of,” The Shema in Jewish Thought, 14:1373). The Shema passage in Deuteronomy 6 is of interest to Christians also because Jesus said that verse 5contained the greatest commandment in the law (see Matthew 22:36–37). It is the sum and substance of all other commandments, for if people loved God with all their heart, might, mind, and strength, every aspect of their lives would be devoted to righteousness and holiness. And if these words were constantly in their hearts (see v. 6) and they sought to teach them to their children in every way possible, in every aspect of their lives, through precept and example, at night and in the day, at home or elsewhere, all of society would be dramatically altered. In that respect, this belief of the Jews is correct. The Shema, if it truly is an affirmation of faith and not just words, should be the supreme thought in one’s heart, and it is even worth dying, if living means a denial of that affirmation.
In latter-day revelation the Lord taught a similar principle of commitment: “And all they who suffer persecution for my name, and endure in faith, though they are called to lay down their lives for my sake yet shall they partake of all this glory. Wherefore, fear not even unto death; for in this world your joy is not full, but in me your joy is full. Therefore, care not for the body, neither the life of the body; but care for the soul, and for the life of the soul. And seek the face of the Lord always, that in patience ye may possess your souls, and ye shall have eternal life.” (D&C 101:35–38.)
The Lord emphasized the importance of this injunction by using figurative language commanding the people to bind these words on their foreheads and hands and to put them on the doorposts of their homes. These verses led to the Jewish customs known as the tefillin (or phylacteries) and the mezuzah.
Taking the command literally, the Jews inscribed certain scriptural passages, including Deuteronomy 6:4–9, on tiny pieces of parchment, folded them up, and put them into tiny leather boxes about 1½ inches square. These boxes were then tied to the head to be over the forehead, or on the left biceps, suggesting that the wearer would “fulfill the law with the head and heart” (Fallows, Bible Encyclopedia, s.v. “phylactery,” 3:1344). Some apostate Israelites later viewed these frontlets as amulets to ward off evil spirits. Thus, the Greeks called them phylacteries, which means “safeguards.”
The mezuzah (Hebrew for “doorpost”) was similar to the tefillin in that it was a parchment with a scriptural passage on it inserted into a tiny, cylindrical box. The mezuzah was attached to the door frame, and it became customary for Jews to touch or kiss the mezuzah each time they left or entered the home.
The symbolic words of the commandment teach a beautiful lesson. The doorpost symbolizes the portals through which man moves to interact with his fellow man. As one sets forth from or returns to home, one’s conscious desire should be to do the will of God.
Deuteronomy 6:10–15. “When Thou Shalt Have Eaten and Be Full; Then Beware”
The sad truth that men forget God in times of peace and prosperity was eloquently taught by Moses both here and in Deuteronomy 8:11–20. Mormon also taught this truth in Helaman 12:1–7.
Deuteronomy 6:13, 16; 8:3. Jesus Used the Wisdom and Counsel of Moses in Thwarting Temptation
Elder Marion G. Romney taught that Jesus’ “thorough knowledge of the scriptures is evidenced by the fact that He repeatedly cited them. When the devil tempted Him to turn the stones into bread, He countered by quoting from Deuteronomy: ‘… It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.’ (Matthew 4:4; see Deuteronomy 8:3.) When the tempter challenged Him to cast Himself down from the pinnacle of the temple, He responded by quoting from the same book: ‘It is written again, Thou shalt not tempt the Lord thy God.’ (Matthew 4:7; see Deuteronomy 6:16.) For the third time He quoted from Deuteronomy (6:13) when Satan offered Him the kingdoms of the world, saying: ‘Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.’ (Matthew 4:10.)” (Jesus Christ, Man’s Great Exemplar, Brigham Young University Speeches of the Year, Provo, Utah, 9 May 1967, p. 9.)
Deuteronomy 7:1–5. Why Did the Lord Command the Israelites to Utterly Destroy the Canaanites?
The Hittites, Hivites, and Jebusites were direct descendants of Canaan, son of Ham, and were therefore Canaanites. The Girgashites, Amorites, and Perizites were inhabitants of Canaan. (Canaanite also refers to one who lived in the land of Canaan, irrespective of descent.) Undoubtedly these groups had intermarried. By the time Israel approached the promised land, these Canaanites had become an extremely wicked and idolatrous people. When Abraham was told that his seed would inherit the land of Canaan, the Lord also told him that Israel would first be taken into captivity in Egypt because “the iniquity of the Amorites is not yet full” (Genesis 15:16). Now, several hundred years later, that fulness of iniquity had come.
Certain acts are so evil and so destructive to the order of the society that the only just reparation is the death of the guilty parties (see Exodus 21:12–17). Nephi was told that Laban’s death was justified because his wickedness threatened the spiritual existence of an entire future nation. The Lord began His explanation of that principle by saying, “Behold the Lord slayeth the wicked to bring forth his righteous purposes” (1 Nephi 4:13).
Likewise, the kinds of evil of which the Canaanites were guilty were so infectious, so contaminating, that to have shown mercy and let them survive would have proven to be the spiritual downfall of Israel. Indeed, later history shows that this is exactly what happened when Israel failed to follow these instructions. Moses warned Israel: “Not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess their land: but for the wickedness of these nations the Lord thy God doth drive them out from before thee” (Deuteronomy 9:5; see also 1 Nephi 17:32–38).
Israel was not commanded to treat all her enemies in this manner. One commentator explained why the Canaanites were different: “The second commandment prohibits graven images in worship; it requires the destruction of all such forms of worship: ‘Thou shalt not bow down to their gods, nor serve them, nor do after their works; but thou shalt utterly overthrow them, and quite break down their images’ (Ex. 23:24). In Deuteronomy 12:1–14, the contrast is drawn clearly: obedience means on the one hand destroying all places of idolatrous worship, and, on the other hand, bringing offerings to God in the prescribed manner and to the prescribed place. The commandment to destroy idolatrous places and images is restated in Deuteronomy 7:5; 16:21, 22; Numbers 33:52; and Exodus 34:13, 14. But, in certain instances, the destruction of graven images required also the destruction of the people of the images (Deut. 7:1–5); not only are covenants with the Canaanites forbidden, but inter-marriage also. The Canaanites were ‘devoted’ or set apart, ‘sanctified’ unto death by God’s order. This is an important point and needs careful attention. The law specifically forbad reprisals against Egyptians or any other foreigner; instead of vengeance, they should remember their oppression in Egypt as a means of greater dedication to justice for all under God’s law (Lev. 19:33–37). Having suffered injustice at foreign hands, they should themselves be careful to avoid being like the Egyptians, themselves the instruments of injustice. Egypt sought to exterminate all Hebrews (Ex. 1:15–22), but Israel was required to render justice to all Egyptians in terms of their individual obedience or disobedience to the law. But all Canaanites were devoted to death. The criterion was not enmity to Israel but the law of God. Egypt was an enemy of God as was Canaan, but the iniquity of the Canaanites was ‘full’ or total in God’s sight (Gen. 15:16; Lev. 18:24–28, etc.). Prostitution and homosexuality had become religious practices to the point where the people were entrenched in depravity and proud of it. Their iniquity was ‘full’ or total. Accordingly, God sentenced them to death and made Israel the executioner. … The Canaanites as a whole were deserving of death; God’s patience allowed them a few centuries from Abraham’s day to Joshua’s and then His judgment was ordered executed. The failure of Israel to execute it fully became finally their own judgment.” (Rushdoony, Institutes of Biblical Law, pp. 92–93.)
Nephi said of the Canaanites, “He that is righteous is favored of God. But behold, this people had rejected every word of God, and they were ripe in iniquity” (1 Nephi 17:35).
According to Moses, of all the people of the earth, Israel was the chosen of the Lord because the Lord loved Israel and “would keep the oath which he had sworn unto [their] fathers” (v. 8). Many blessings were promised to those who would keep their covenants with the Lord. The idols of other nations, Moses instructed the people, were to be burned entirely, and neither the idols themselves nor the precious metals on them were to be taken into the homes of the Israelites (see v. 25–26).
Deuteronomy 8:4. What Did Moses Mean When He Said “Thy Raiment Waxed Not Old”?
The words used by Moses affirm the idea that the clothes of the Israelites did not wear out because God gave them a miraculous durability. Some early rabbis and Christian theologians interpreted this passage to mean that the clothes of the younger generation grew upon their backs like the shells of snails. Israel did, however, have limited means for producing some items of clothing.
Deuteronomy 15:1–15
Helping the needy involves generous hands and willing hearts.
Deuteronomy 15:1–15 gives counsel about helping the poor and the needy, including some specific practices that aren’t followed today. Law of the. release (release of debt). Stay out of debt. Take care of the poor. Law of generosity.
Deuteronomy 18:15–19
Jesus Christ is the Prophet who would be raised up like unto Moses.
At least four other scriptures refer to the prophet like unto Moses (see Acts 3:22–23; 1 Nephi 22:21; 3 Nephi 20:23; JS—H 1:40). In each instance these scriptures make it clear that the prophet like unto Moses was the Savior, Jesus Christ. When Jesus visited the Nephites, as recorded in the Book of Mormon, He identified Himself in this way:
“Behold, I am he of whom Moses spake, saying: A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass that every soul who will not hear that prophet shall be cut off from among the people.” (3 Nephi 20:23.)
The Canaanites were a superstitious people who believed in and practiced divination and black magic. An enchanter inspects the entrails of dead animals, watches the flight of birds, or uses other means to predict the future. A charmer employs spells and incantations in predicting future events. Consulters with familiar spirits try to contact the spirit of a departed person to learn things not known to human beings. A wizard is a male witch. A necromancer, like one who consults with familiar spirits, seeks the secrets of the spirit world by inquiring of the dead. All of these activities were forbidden to ancient Israel. They were admonished to heed the words of their living prophet.
Deuteronomy 18:20–22. What Are the Tests for a True Prophet of God?
“When is a prophet a prophet? Whenever he speaks under the inspiration and influence of the Holy Ghost. …
“When prophets write and speak on the principles of the gospel, they should have the guidance of the Spirit. If they do, then all that they say will be in harmony with the revealed word. If they are in harmony then we know that they have not spoken presumptuously. Should a man speak or write, and what he says is in conflict with the standards which are accepted, with the revelations the Lord has given, then we may reject what he has said, no matter who he is.” (Smith, Doctrines of Salvation, 1:187.)
It should be kept in mind, however, that the Lord will continue to add line upon line through His prophets. On-going revelation will expand and clarify revelations the Lord has already given. Thus, living prophets help keep the Church in tune with the living God.
In these two chapters Moses explained the nature of the covenant that Israel must make with God in order to be worthy of the promised land. Failure to keep the covenant would curse the people and the land as Sodom and Gomorrah had been cursed. “All the curses that are written in this book” (the book of Deuteronomy) would then be in effect (Deuteronomy 29:20). Eventually, the people would be scattered among the nations for their rejection of the covenant.
Later, when Israel had learned to lean upon the Lord, what did Moses say would happen? (see Deuteronomy 30:3–6, 8–10). What would happen to the curses placed upon Israel? (see Deuteronomy 30:7). Moses concluded this chapter with a stirring appeal to Israel to choose the way of blessing rather than the way of cursing (see Deuteronomy 30:16–20).
Moses’ view from Nebo was greater than what could be seen by even the sharpest eyes of an observer. His was a complete view of the promised land to the Mediterranean Sea, which was hidden from view by the mountains of Jerusalem. The view was given to him, perhaps through a vision or revelation.
“The Old Testament account that Moses died and was buried by the hand of the Lord in an unknown grave is an error. (Deut. 34:5–7.) It is true that he may have been ‘buried by the hand of the Lord,’ if that expression is a figure of speech which means that he was translated. But the Book of Mormon account, in recording that Alma ‘was taken up by the Spirit,’ says, ‘the scriptures saith the Lord took Moses unto himself; and we suppose that he has also received Alma in the spirit, unto himself.’ (Alma 45:18–19.) It should be remembered that the Nephites had the Brass Plates, and that they were the ‘scriptures’ which gave the account of Moses being taken by way of translation.” (McConkie, Mormon Doctrine, p. 805.)
The question is raised, Why was Moses translated? President Joseph Fielding Smith answered the question in this way:
“Moses, like Elijah, was taken up without tasting death, because he had a mission to perform. …
“When Moses and Elijah came to the Savior and to Peter, James, and John upon the Mount, what was their coming for? Was it just some spiritual manifestation to strengthen these three apostles? Or did they come merely to give comfort unto the Son of God in his ministry and to prepare him for his crucifixion? No! That was not the purpose. I will read it to you. The Prophet Joseph Smith has explained it as follows:
“‘The priesthood is everlasting. The Savior, Moses, and Elias [Elijah, in other words] gave the keys to Peter, James, and John, on the Mount when they were transfigured before him. The priesthood is everlasting—without beginning of days or end of years; without father, mother, etc. If there is no change of ordinances, there is no change of priesthood. Wherever the ordinances of the gospel are administered, there is the priesthood. … Christ is the Great High Priest; Adam next.’ [Smith, Teachings, p. 158.] From that we understand why Elijah and Moses were preserved from death: because they had a mission to perform, and it had to be performed before the crucifixion of the Son of God, and it could not be done in the spirit. They had to have tangible bodies. Christ is the first fruits of the resurrection; therefore if any former prophets had a work to perform preparatory to the mission of the Son of God, or to the dispensation of the meridian of times, it was essential that they be preserved to fulfill that mission in the flesh. For that reason Moses disappeared from among the people and was taken up into the mountain, and the people thought he was buried by the Lord. The Lord preserved him, so that he could come at the proper time and restore his keys, on the heads of Peter, James, and John, who stood at the head of the dispensation of the meridian of time.” (Doctrines of Salvation, 2:107, 110–11.)
Deuteronomy 34:5–8
What happened to Moses?
Even though Deuteronomy 34:5–8 says that Moses died, latter-day understanding clarifies that he was translated, or changed so that he would not suffer pain or death until being resurrected (see Alma 45:18–19; Bible Dictionary, “Moses”; Guide to the Scriptures, “Translated Beings,” scriptures.ChurchofJesusChrist.org). It was necessary for Moses to be translated because he needed to have a physical body in order to give priesthood keys to Peter, James, and John on the Mount of Transfiguration (see Matthew 17:1–13).
