A Covenant of Gratitude

Parashat Devarim, Deuteronomy 1:1–3:22

Rabbi Jamie Cowen, Ramat Yishai, Israel

Most people assume the Torah was given to Moses on Mt. Sinai, which is true in part. But a significant section (the book of Deuteronomy) wasn’t promulgated until almost forty years later. The Hebrew name of this book, Devarim, means “words.” However, the Greek name of the book, Deuteronomy, originating from the Septuagint, more accurately describes the nature of the book itself. Deuteronomy means “second law.” In fact, it repeats much of what was written earlier, when most of the Torah was revealed at Sinai.

So, what’s the deal? Why a do-over? The Book of Joshua explains it,

The Israelites had moved about in the wilderness forty years until all the men who were of military age when they left Egypt had died, since they had not obeyed the Lord. For the Lord had sworn to them that they would not see the land he had solemnly promised their ancestors to give us, a land flowing with milk and honey. (Josh 5:6 NIV)

Deuteronomy begins with this: “In the fortieth year, on the first day of the eleventh month, Moses proclaimed to the Israelites all that the Lord had commanded him concerning them.” In other words, this is a new generation. Most of them were not at Sinai, and for those that were, they were very young. They knew nada (klum in Hebrew) about their history and responsibilities. But this generation was to become the Joshua generation. They were the ones to enter the Promised Land, where they were to become the kingdom of priests and the holy nation that God had dictated to Moses forty years earlier on Sinai. Simply, they needed to know what to do. Thus, the second law.

But what a law it was! Many scholars point out that Deuteronomy is structured like one of the ancient suzerain (fancy word for a lord) treaties between a suzerain and his conquered people (subjects). These treaties often were referred to as covenants of grace. In these treaties the suzerain typically granted land and protection in exchange for complete loyalty on the part of the subjects. Most of the covenants included six features: 1) a preamble identifying the suzerain; 2) a historical prologue recounting the previous relationship between the parties; 3) covenant stipulations to which the vassal must agree; 4) provisions for periodic reading and safekeeping of the covenant; 5) witnesses to the covenant; and 6) blessings and curses for keeping or failing to keep the covenant.

Let’s compare Deuteronomy to these six features: 1) Preamble—Deut 5:6: “I am the Lord   God who brought you out of the land of Egypt, out of the house of slavery.”  2) Historical prologue—Deut 1–4. 3) Covenant stipulations—Deut 5–26. 4) Reading and safekeeping of the covenant—Deut 31:9–12, 24–26. 5) Witnesses—Deut 30:19–20; 31:28. 6) Blessings and curses—Deut 27–28.

Why is this important? The suzerain acts in kindness, and the people must respond accordingly by following his stipulations. In other words, God (the suzerain) delivered his people out of bondage and brought them into a land of their own. Because of his actions, the people are to keep his requirements. He didn’t have to rescue them. He could have left them in Egypt, but as an act of grace, he brought them out.

Here’s a story that serves as an example. We recently moved houses in Israel. In our older home, we had several cats, but we could only bring the two that lived mainly indoors. A few months later I went to our old neighborhood and saw one of the other cats, who was a great cat. I scooped him up, tossed him in the car and drove him to our new home. Because he was mainly an outdoor cat, he cried all the time because we couldn’t let him outside for two weeks. Finally, after I let him out, he was happy again. But he changed. Now, he didn’t want to go out as much. He’d rather sit with me all the time and be patted. He seemed to be grateful for salvation. That gratitude turned into changed behavior. 

For some reason the generation who left Egypt never got it. They cried for deliverance, got deliverance, and whined about it afterwards. The Deuteronomic generation received a second chance. Moses laid it out for them clearly, concluding with a lengthy list of blessings and curses as part of the covenant treaty. This generation had seen the evidence of the curses in the wilderness. And we know from the Book of Joshua that this generation succeeded where the former one failed. They were grateful for salvation.

As many say, history repeats itself. Despite the successes of the Joshua generation, the later nation of Israel failed to keep their covenant responsibilities. But God, who is forever gracious, promised them a new covenant. Yeshua the Messiah inaugurated the new covenant, first with his life and then with his death and resurrection. In the Sermon on the Mount, he not only reiterated the calling and commandments from Sinai but also those from Deuteronomy. As examples, the commandment concerning murder, Deut 5:17; adultery, Deut 5:18; divorce, Deut 24:1; false vows, Deut 23:21–23; eye for an eye. Deut 19:21. Now, however, the covenant responsibilities were higher and greater. Instead of the commandment to not commit murder, Yeshua tells his followers to be free from anger. Instead of avoiding adultery, his followers must overcome lust. Why? Because the new covenant provides a greater and more lasting salvation. As the Book of Hebrews says, “it’s built on better promises” (8:6). Consequently, to show their gratitude for that salvation, Yeshua followers are to keep his higher standards, as part of God’s covenant treaty.

At Pesach, every Jew participating in the Seder is supposed to feel as if they themselves were being freed from bondage. While the actual Exodus was historical, the Seder forces it to be experiential. Yeshua’s life was historical. Yet, when we decide to follow him, it becomes experiential and transformational. Each generation is called to be the Joshua generation that enters the promises of God and showcases gratitude for God’s salvation by living out a life that reveals his character. That was certainly true in my life. When I decided to follow Yeshua, I suddenly stopped doing things that were common for teenagers in my era (and those since) because I no longer had a desire to do them. Then and now, my desire is to reflect the character of God in all my actions.

Are you grateful to God? If so, show it by keeping his covenant responsibilities. One of the terrible failings of our day is to get caught up in the often harsh rhetoric of social media. But hear the Apostle Paul’s words: “Let no unwholesome word proceed from your mouth [or hand] but only such a word as is good for edification according to the need of the moment, so that it will give grace to those who hear” (Eph 5:29). Do our words build up or break down? Yeshua said we would be judged by our words. It’s our covenant responsibility to speak and act like Yeshua.