The book of Deuteronomy is the most complete example of a treaty-formulary in the Bible. This paper will explain what the book of Deuteronomy is, how the book of Deuteronomy is an example of a treaty-formulary and how this compares to other biblical texts.
The Book of Deuteronomy receives its name from the Greek translation of a phrase in Deut 17:18 which indicate that the king should have a copy of the law written for him by the Levitical priests. The Greek expression, deuteros nomos, means “a second law” most appropriate because Deuteronomy is a second formulation of the law, after the one given in Exodus.[1] The period of Judges comes to an end with the movement toward a monarchy. This movement begins with Saul and the Philistine crises and with David who is Israel’s first king. The Deuteronomistic History provides most of what we know regarding this story of the monarchy and the Book of Deuteronomy serves as an introduction to this history.[2] Deuteronomy is presented as the farewell address of Moses, before the Israelites crossed the Jordan to enter the Promised Land (Collins, p 159). The Book of Deuteronomy follows the outline of the Ten Commandments in Deuteronomy 5:6-21, the stipulations in the form of the Law Code in Chapters 12-26 and the curses and blessing in chapters 27-28 (Ceresko, pp 124-125).
Vassal treaties are those between a superior power and its subjects. The basic structure of Deuteronomy draws on history as a motivational tool and reinforces the commandments with curses and blessings. What is most unique to these elements is the emphasis placed on curses (Collins, p 161). The style is characterized by a series of subordinate clauses focused to encourage and instruct the people of their obligations and duties under their covenant with Yahweh. The people are also warned of the consequences if they fail to be obedient (Ceresko, p 124). Elements in Deuteronomy also include the treaty forms of including the invocation of heaven and earth as witnesses, the deposition of the document, the provision for periodic reading and making of copies. Deuteronomy is not formally structured as a treaty text. It is more of an address or homily that is informed by the treaty analogy and contains many elements of the treaty form (Collins, p. 161).
More than any other biblical book Deuteronomy is influenced by ancient Near Eastern Treaties. In Deuteronomy much closer parallels are found in the Vassal Treaties of Esarhaddon, an Assyrian king who rules in the seventh century B.C.E. (681-669) discovered in 1956. There is some evidence that Judah was still a vassal of Assyria in Esarhaddon’s time. Assyria was the dominant power in the Near East (Collins, p 160). The enforcement of the commandments with curses and blessings corresponds to the ancient vassal treaties. The Assyrian treaties were basically loyalty oaths imposed by the King of Assyria to ensure submission to his successor. Deuteronomy is similar, in that Moses is handing authority to Joshua, but the biblical text differs in that the loyalty of the people is to their God (Collins, p. 161). The most striking correspondences between Deuteronomy and the treaties are vocabulary and idiom. In both documents the word love means loyalty to God. Other terms for loyalty both in Deuteronomy and in the treaties are “to go after…to fear…to listen to the voice of….” The series of curses in Deut 28:23-35 is parallel in VTE SS39-42, (419-30). Deuteronomy appeals to history as a motivating factor more often than in the Assyrian treaties (Collins, p 161). As in Exodus, the laws of Deuteronomy are presented as divine revelation, originally received by Moses on the mountain. One significant variation concerns the motivation for keeping the Sabbath day, while in Exod 20:11 this commandment is grounded by recalling how God rested on the seventh day of creation. Deuteronomy puts the emphasis on compassion (Collins, p 165). One significant aspect of Deuteronomy is the revision of the older code of laws known as the Book of the Covenant (Exodus 21-23). A more direct comparison with the Book of the Covenant is provided by the law for the release of slaves in Deut 15:12-18. Exodus 21 indicates that male Hebrew slaves must be set free after six years, while Deuteronomy applies this law to all slaves whether male or female. The laws about the remission of debt and the release of slaves are prominent features of Deuteronomy. There is humanitarian concern for the poor and the marginal (Collins, p 165). In contrast to Leviticus and the Priestly Code, purity concerns are not prominent in Deuteronomy (Collins, p 169). There are similarities between Deuteronomy and Wisdom such as injunctions against falsifying weights and measures and removing boundaries. This is also found in the Egyptian Wisdom of Amenemope (Collins, p 171). Regardless, Deuteronomy is unmistakably a law code which frequently invokes the death penalty as sanction for its ordinances. It is also presented as a revealed law. It appeals to the distinctively Israelite experience of the exodus rather than to common human nature as is customary in the older Wisdom literature. Deuteronomy leaves little space for prophecy or other forms of revelation as in later apocalyptic literature (Collins, p 172).
The study of biblical books is a study of ancient times with an appreciation for the beauty
of prose, history and artistic value, as we move to knowing who God is. New discoveries of ancient manuscripts become a progressive enlightening of the ancient laws and love of God that are presented and utilized by us in contemporary society. This growth from old to new and new discoveries of old bring us to a progression where we can understand God more fully and acknowledge our pact to lead a compassionate life with love for others.
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