Now Choose Life: Theology and Ethics in Deuteronomy

Journal of the Evangelical Theological Society, Jun 2001 by Sprinkle, Joe M

Now Choose Life: Theology and Ethics in Deuteronomy. By J. Gary Millar. New Studies in Biblical Theology. Grand Rapids: Eerdmans, 1998, 216 pp., $24.00 paper.

The New Studies in Biblical Theology series, edited by D. A. Carson, attempts to provide scholarly treatments of the Bible in a manner that is accessible to students, pastors, and general readers. Millar, whose doctoral dissertation at the Queen's College, Oxford, was entitled The Ethics of Deuteronomy, and who coauthored with J. G. McConville Time and Place in Deuteronomy (JSOTSup 179), was at the time of publication also the pastor of a Presbyterian church in Northern Ireland. Millar, then, would appear to be an apt choice for attempting to bridge the gap between scholars and that mythical "general reader." However, only the most persistent "general reader" is likely to plough through the complexities of his contribution to this series.

The subtitle, Theology and Ethics in Deuteronomy, might suggest that Millar intends to take the laws of Deuteronomy and apply this material ethically to life in the modern world. Millar does mention scholars who attempt such a synthesis: W. Kaiser (whom he dismisses as "pre-critical"), B. Birch, Christopher Wright (whose work he clearly likes), and W. Janzen. However, readers looking for that kind of synthesis in Millar's work will be disappointed. Instead, Millar is attempting to describe how the ethical system of Deuteronomy intertwines with certain of its literary themes: covenant, journey, law, the nations, and human nature.

In chapter two, "Ethics and Covenant," Millar shows how Deuteronomy's ethical admonition to "choose life" ("love," "remember," "serve," "fear," "love," "cleave") draws upon the covenant-treaty metaphor. Obedience to ethical demands is motivated by the covenant promise of rewards in the land that ensue upon wholehearted compliance. Conversely, according to Deuteronomy, failure to occupy the land would reflect Israel's failure to be faithful to the covenant.

In chapter three, "Ethics and Journey," Millar shows how the call to obedience "today" in the plains of Moab was informed by its awareness of God's dealings with them along the journey in the past (Deuteronomy 1-4). Deuteronomy's portrayal of the journey from Egypt to Canaan (Deuteronomy 1-11), and its threat of future exile with the promise of subsequent return (Deuteronomy 27-34), are intended to show the covenant relationship with Yahweh to be a dynamic one that, though particular application may change with circumstances along the way, always involves living obediently each and every "today," whatever the circumstance.

Chapter four, "Ethics and Law," begins with an excursus disputing Wellhausen's conclusions concerning the nature of the "place Yahweh chooses" (Deuteronomy 12), followed by a discussion of the relationship between Biblical and cuneiform laws. Though not convinced by the attempts of Kaufman and Braulik to see the laws of Deuteronomy 12-26 as organized around the Decalogue, Millar nonetheless recognizes significant interrelationships between the Decalogue and these laws. This in turn allows, in principle, a theological reading of the laws of Deuteronomy 12-26. A superficial overview of each of these laws confirms that these "laws" are profoundly theological, representing an application of the Decalogue and the Book of the Covenant (Exod 20:22-23:33)-both given in conjunction with the covenant at Horeb-to the new situation facing Israel about to enter the land.

Chapter five is "Ethics and the Nations." Deuteronomy's theology of election is that Israel has a "most favored nation" status with God. Correspondingly, Israel was to separate itself ethically from other nations. Crucial in "choosing life" is Israel's repudiating all things Canaanite. The command to annihilate the Canaanites is not a reflection of a "vicious nationalism," nor even a battle plan, as much as an instance of theological preaching that is somewhat hyperbolic, for Deuteronomy asserts not only that Canaanites are to be destroyed, but that the survivors are to be kept at arm's length (cf. Deut 7:1). The negative statements about the nations must be balanced with positive ones: Yahweh has given various nations their lands. Foreign sojourners are to be treated decently along with widows and orphans. Moreover, other nations can experience blessings through their association with Israel (e.g. Edom and Egypt; Deut 23:7-8).

Chapter six, "Ethics and Human Nature," shows how repeated calls to obey reflect an inherent waywardness in Israel. Indeed, Deuteronomy assumes that ultimately Israel will fail to obey and, in accord with covenant curses, be expelled from the land, and yet God in his grace will restore them (Dent 30:3-9). This anticipates the new covenant of Jeremiah and Ezekiel.

Millar's book too often talks about the Biblical text, or about what scholars say about the text, rather than letting the text speak for itself. Anyone not intimately familiar with Deuteronomy will constantly have to look up Bible verses to understand Millar. More Scriptural quotations would have made the book much easier to read and understand. Nonetheless, the book does accomplish its goal of elucidating several themes in Deuteronomy and their relationship with the ethical admonitions of that book.