Though we find no reference where God commanded Moses to write or speak specific material within our text, as was seen in Exodus, Leviticus, and Numbers, there exists, however, sufficient evidence to believe Moses was also the author of our present study. Clearly in 1:1, Moses is identified as the narrater of this recorded history to a new generation; and in 31:9, it is said "Moses wrote this law, and delivered it unto the priests" and charged them to forever read it before Israel. (See also 17:18 where Septuagint translators selected a descriptive Greek word for our current title. Also: II Chr.34:14 believed to be, if not all, certainly portions of Deuteronomy.) Space does not permit discussion on these specific documents then given, but suffice it to say their subsequent compilation into our present narratives contain this Law, and the focal point of Jewish assemblies even today is an ongoing reading of a portion of this Torah, the first 5 books of their Bible, our Old Testament.

Also in the view of this writer if one compares 18:15-18 to John 1:45 one clearly sees the common acceptance of Mosaic authorship by all Jews, even in Nathanael's day. (See further comparison of these 2 leaders in Heb.3:1-6.)

Although attacked by some 19th century critical schools at many points: literary styles, editorial glosses, known geographical information, covenant forms, etc., most modern scholars accept Chapters 12-26 as Mosaic and the remaining narratives of a later origin, likely by a priest of 31:9,24, but no later than Joshua's time.

First, orally addressed to his contemporaries. (1:1; 5:1)

Secondly, as a written record to be remembered and obeyed, in specific, by Moses' Hebrew contemporaries (Ex.17:14; 24:7; Deu.31:11; Jos.8:34-35), then all succeeding generations. (Deu.17:18-20; II Ki.22:8-10; 23:1-3.)

Thirdly, as an instruction manual for the priesthood. (Deu.31:9,24-26)

In general, for all peoples. (II Tim.3:14-17)

Given Moses as author, Genesis was received as a historical record for written transmission. However, like Exodus, Leviticus & Numbers, Deuteronomy continues as an inspired work from recorded personal experience.

Despite those who have denied its Mosaicity, offering others as late as King Josiah's time (7th century B.C.), most scholars accept the work as Mosaic in origin with further additions for completion as earlier suggested.

Since the date of the Exodus is unknown, the time of this work is also uncertain, but if Moses is our author, then certainly before his passing in 34:1, with Levitical additions for completion likely during Joshua's time.

As a memorial for an emerging race (Ex.17:14) that their history not be forgotten and God slip from their consciousness. (Deu.4:1-40; 6:10-15; 31:11-13)

As a constitution for an emerging nation. (Ex.24:3-8) (Deu.31:9-13)

As an instructional manual for the Levitical priesthood. (Deu.31:9,24-26)

As inspired scripture that all who read may take to heart, making one "wise unto salvation." (II Tim.3:15; Ro.9:17; II Ki.23:1-25)

In keeping with earlier Jewish tradition, we find varying forms of titles chosen from the first words of this work for the Hebrew Bible, most commonly, "Words." (1:1)

Septuagint translators found in 17:18 a Greek word for the phrase more descriptive to them: "copy of this law," later translated Deuteronomium in Latin for the Vulgate, hence our English title Deuteronomy, meaning, "Second Law."

This designation fails to encompass the plenary nature of this vital record of a nation being charged by its most revered and incomparable leader. It is more than a copying of Law previously enacted, or a repeat of something previously heard.

Deuteronomy is a national and personal call to commitment by a Prophet not to be surpassed by another, save Christ! (34:10; 18:15-18; Jn.1:45; Acts 7:37; Heb.11:24-26)

Their fathers had failed miserably in their Covenant relationship with God (even in keeping the ordinance of the sign, Josh.5:2-9), and now, 38 yrs. later, these were about to be called into a renewal of that Covenant. God would not permit them to proceed into His blessings without themselves entering into His Covenant and accepting His Code of Conduct & accompanying sign and seal (Rom.4:11)

This younger generation had finally reached their age of accountability, and though not held responsible for the actions of their fathers, they would be for their own from this day forward. This they were to fully understand, that there be no defense for their failure when it should come as Moses predicts! (31:28-29)

The nature of this Code of Conduct is so vital we see it utilized in defense by our Lord against Satan's attack to lure Him from His Heavenly allegiance. In all 3 of His recorded temptations, Christ employed the words of the Deuteronomist: Lk.4:4 & Deu.8:3; Lk.4:8 & Deu.6:12; Lk.4:12 & Deu.6:16. (Our space does not permit, but for a personal study begin with Deu.8:2-4 in relation to Christ's 40 days temptation and Israel's 40 years in the wilderness. It is rewarding!)

As was seen in Numbers, many events have transpired since receiving the Code (Ex.24:7), departing from their year's stay at Sinai (Ex.19:1-Nu.10:11), and arriving in the plains of Moab just east of Jordan (Nu.22:1). Moses will recount this history for a new generation before his successor (Joshua) assumes command (31:14; Josh.1:1).

Aaron had passed from the scene, likely the previous year (Nu.20:28), and now Moses, Joshua, & Caleb were the only remaining elders from those originally sentenced to the wilderness(Nu.26:63-65). A race had miraculously survived at God's favor (De.8:11-18; 9:6; Rom.9:15) and had sustained its numbers (Nu.1:46; 26:51). Even against a harsh desert backdrop, the everyday struggle of life went on, and the first post-exodic children were born without knowing the chafe of the Egyptian yoke. That inborn lure to an old familiar life (Nu.14:3; Ex.33:3), albeit captive, had died within the breast of those who had perished in the wilderness. This new generation's neck had not known the yoke, nor the guaranteed essentials for a necessary race of slaves to do the bidding of their captors for the maintenance of their plutocratic lifestyle, or whatever undesirable task that might arise. Egypt did not beat within the breast of these, only the promise of a rich land and God's presence where they could continue to live out their lives as a chosen free people. Never again would they willingly yield to the taskmaster's whip!

Deuteronomy opens with these Hebrew children camped just east of Jordan on the eve of claiming their promised inheritance. Canaan lie just across the river. The land of their patriarchs loomed large in their eyes and heart. Before, it likely seemed only a distant dream; but now the reality of it was finally up close and visible. They had already been successful in their first conflict in the Midianite campaign (Nu.31) -- God proving Himself to them for their confidence (3:21-22) to advance in their orders. And they had been warned of the consequences if they stopped short of complete success (Nu.33:55). Reuben, Gad, and a ½ tribe of Joseph (Manasseh's descendants), tasting the sweetness of the Transjordan land, had successfully petitioned Moses for it as their inheritance, but were willing to assist the others in their quest before returning to a settled life (Nu.32).

Moses' remaining act was to assemble them for his farewell. Unlike at Sinai where he always returned from his ascent (Ex.19:7; 32:15), this time he informs them at Nebo he will not (Deu.31:1). Without question this must have been an emotionally charged time: excitement for the promises lying ahead, preparations for battle -- all mixed with deep sadness for the imminent loss of their esteemed leader. Don't think for a minute Moses was not as much the legendary giant of a man to them as he is to us today -- and more so! The stories that must have circulated from father to son, campfire to campfire in that time, lost to us of today! He would be missed!