The Book of Deuteronomy: Chapters 1–11, by Bill T. Arnold. New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 2022. xli + 660 pp. $60.00.
Among the most theologically profound books of the Old Testament, Deuteronomy enjoys significant stature within the biblical canon. This commentary provides the first of a projected two-volume update to the 1976 NICOT volume by Peter Craigie. At around 700 pages, Arnold’s first volume already nearly doubles the length of Craigie’s commentary covering the whole book (424 pp.). Interpreters often found the latter too concise at salient points, and Arnold’s work looks to fill these gaps. Bill Arnold is the Paul S. Amos Professor of Old Testament at Asbury Theological Seminary, where he has served since 1995.
Arnold takes a moderately critical stance on Deuteronomy. He argues the book should not be defined narrowly by “Mosaic authorship” but by “Mosaic origin.” This means that Moses’s voice lies behind the book, not Moses’s pen. Rather, in keeping with Arnold’s understanding of ancient composition techniques, the book resulted from numerous conflations, compilations, and expansions (10): “It has become increasingly clear that compositions like the book of Deuteronomy were produced by many hands over a period of many years in a process that involved more than one of these compositional and editorial techniques” (11). The impetus behind the book lies in the historical context of the fall of Samaria (722 bc), after which pious tradents fled the northern kingdom to Jerusalem and became instrumental in Yahwistic reforms under the aegis of Hezekiah and, especially, Manasseh (19–21). The book materialized as a result of these eighth-century prophets seeking to purge pagan elements from the cult and to centralize worship and abolish syncretistic practices at the high places.
Arnold is more tentative concerning the structure of the book as it relates to Hittite suzerainty-vassal treaties, a popular model for interpreting the book since Mendenhall. Arnold finds more affinities to seventh-century Neo-Assyrian loyalty oaths, especially the Esarhaddon Succession Treaty dating from 672 bc (27–28). In the end, Arnold concludes that the purpose of the book is more theological than political, allowing its editors/compilers a measure of creativity to implement their own structure and themes (31). Arnold’s overview of text-critical methodology as it relates to Deuteronomy is a strength, as he engages in detail with the various versions and text types (40–47).
His discussion of the theological categories of Deuteronomy is brief with relatively short treatments of revelation, God, and Israel (48–63). The interaction with main themes is longer and insightful as he brings forth ten key motifs, some of which have been underserved in previous commentaries: (1) Torah, (2) covenant, (3) prophecy, (4) retributive justice, (5) centralization, (6) education, (7) individualism, (8) warfare, (9) exile, and (10) poverty (63–85). The succinct message of the book is “exclusive worship and faithfulness to YHWH, Israel’s God” (2).
The format of the commentary in each section features an original translation, text-critical comments, and a verse-by-verse commentary. His interactions with the Shema and the Ten Commandments are valuable. He renders the Shema as “YHWH our God, YHWH is one” (376). With the “devotion to destruction” command of Deut 7:2, Arnold concludes that this is hyperbolic language, in keeping with ANE battle strategies, “that has become a metaphor in Deuteronomy to encourage and enable Israel’s strict allegiance to YHWH in a religious context in which conflicting allegiances were in competition every day” (438).
The first of two volumes, this commentary is a welcome and enhanced update to Craigie’s earlier work. The main strength of the commentary is his detailed exegesis, with numerous background insights from the ANE to elucidate the meaning of the text. His discussion of the main themes of the book is also significant. One criticism would be his tendency to minimize Moses’s role in the production of the book. Scripture indicates more involvement on Moses’s part than merely as a voice or shadowy figure behind the discourses. The OT and NT connect Moses to the Pentateuch or to Deuteronomy in particular more than fifty times, including numerous statements by Jesus (Matt 19:7–8; Mark 7:7; 12:26; John 5:45–46). Such consistent testimony, along with strong Jewish and Christian tradition until the Enlightenment, should give pause concerning the tenets of the Graf-Wellhausen hypothesis. With that caveat in mind, I commend the book as a helpful addition to the library of any pastor or student who plans to teach or preach from Deuteronomy.
