The Covenant Stipulations, Covenant Making at Shechem, Blessings and Cursings (Deuteronomy 12:1 to Deuteronomy 29:1).
In this section of Deuteronomy we first have a description of specific requirements that Yahweh laid down for His people. These make up the second part of the covenant stipulations for the covenant expressed in Deuteronomy 4:45 to Deuteronomy 29:1 and also for the covenant which makes up the whole book. They are found in Chapter s 12-26. As we have seen Deuteronomy 1:1 to Deuteronomy 4:44 provide the preamble and historical prologue for the overall covenant, followed by the general stipulations in Chapter s 5-11. There now, therefore, in 12-26 follow the detailed stipulations which complete the main body of the covenant. These also continue the second speech of Moses which began in Deuteronomy 5:1.
Overall in this speech Moses is concerned to connect with the people. It is to the people that his words are spoken rather than the priests so that much of the priestly legislation is simply assumed. Indeed it is remarkably absent in Deuteronomy except where it directly touches on the people. Anyone who read Deuteronomy on its own would wonder at the lack of cultic material it contained, and at how much the people were involved. It concentrates on their interests, and not those of the priests and Levites, while acknowledging the responsibility that they had towards both priests and Levites.
And even where the cultic legislation more specifically connects with the people, necessary detail is not given, simply because he was aware that they already had it in writing elsewhere. Their knowledge of it is assumed. Deuteronomy is building on a foundation already laid. In it Moses was more concerned to get over special aspects of the legislation as it was specifically affected by entry into the land, with the interests of the people especially in mind. The suggestion that it was later written in order to bring home a new law connected with the Temple does not fit in with the facts. Without the remainder of the covenant legislation in Exodus/Leviticus/Numbers to back it up, its presentation often does not make sense from a cultic point of view.
This is especially brought home by the fact that when he refers to their approach to God he speaks of it in terms of where they themselves stood or will stand when they do approach Him. They stand not on Sinai but in Horeb. They stand not in the Sanctuary but in ‘the place', the site of the Sanctuary. That is why he emphasises Horeb, which included the area before the Mount, and not just Sinai itself (which he does not mention). And why he speaks of ‘the place' which Yahweh chose, which includes where the Tabernacle is sited and where they gather together around the Tabernacle, and not of the Sanctuary itself. He wants them to feel that they have their full part in the whole.
These detailed stipulations in Chapter s 12-26 will then be followed by the details of the covenant ceremony to take place at the place which Yahweh has chosen at Shechem (Deuteronomy 27), followed by blessings and cursings to do with the observance or breach of the covenant (Deuteronomy 28).
Chapter s 29 The Final Postscript.
Having reproclaimed the covenant of Sinai (Deuteronomy 5:1-30) in his great speech in the plains of Moab, but expounding it as a people's treaty (Deuteronomy 6-26), and having probably seen to the commencement of the recording of it in writing, Moses now calls for a true response to it in this follow-up speech. They had by now had time to consider all that he had spoken and to respond accordingly. The constant references to what has previously been said confirms the direct connection of this chapter with what has gone before.
The covenant at Sinai had been the official covenant, where all the provisions for ensuring their relationship with God had been included, including the setting up of the Sanctuary and the priesthood. It had been very much both declarative and ritualistic, although it had certainly demanded a response. The reproclamation in the plains of Moab (Deuteronomy 1:5 to Deuteronomy 29:1) had deliberately been made as a ‘popular' version, a people's covenant, with the emphasis on what the people themselves had to do, and a call for their response. Without the Sinai covenant, on which it relied for all cult stipulations, it was incomplete. But it was more personal to the people. Would they now respond to it?
These two Chapter s, Deuteronomy 29-30, are thus a summary statement, referring back to what he has said and calling for response to it. This chapter contains within it all the essentials of the requirement for covenant response; the pre-history (Deuteronomy 29:2-8), the call for commitment (Deuteronomy 29:9; Deuteronomy 29:12-13), the description of the prospective responders to the covenant (Deuteronomy 29:10-15), the warning against turning to any other Overlord (Deuteronomy 29:16-21), the curses which will fall on the whole nation for such disobedience if unchecked (Deuteronomy 29:22-23), the witnesses who would be against them if they did (Deuteronomy 29:24-28). The full details of the future are secret, and have been withheld, but what God requires of them has been made plain. It has been given to them within the covenant so that they will do it (Deuteronomy 29:29).
But, even if they do fail, chapter 30 then describes the future possibility of a way back. Even then if there is true repentance Yahweh will restore them (Deuteronomy 30:1-9). But this too will depend on response to the covenant (Deuteronomy 30:10). For this covenant is not hidden and unreachable. It is not a secret. It is open before them (Deuteronomy 30:11-14). The choice is with them whether they choose life or death with all the consequences resulting from each (Deuteronomy 30:15-20).