Witnesses of the Shadow

The Purpose of the Mosaic Covenant

In continuity with the Adamic and Abrahamic covenants, the Mosaic covenant was formed by God to accomplish several outcomes. First, it was to further the Abrahamic covenant in fulfillment of given offspring (seed), land, and blessings. Second, it was delivered to implement the Mosaic Law, where the eventual redemption of Christ would come about (Hebrews 10:1-18). Third, the Mosaic covenant was to bring awareness about an increasing abundance of sin (Rom 5:20, Rom 7:7) and to imprison people in sin until Christ so that we could become justified by faith in Him (Gal 3:19-24).¹ Finally, the Mosaic covenant was formed and implemented to demonstrate that it is impossible to achieve salvation by the works of obedience, worship, and service. The Mosaic covenant was a precursor to the new covenant of grace put into place by God through Jesus Christ, our Lord.

What occurred at Mt Sinai, brought about the law of Yahweh to His people as mediated through Moses. The Ten Commandments served as the basis of the moral law by which the right conduct was of obedience before God and others. The Ten Commandments, also known as the Decalogue, were distinct from the civil and ceremonial law. They were written about in Scripture to identify them as words of the covenant, also referred to as the “tablets of the covenant (Dt. 9:9, 11, 15)” and “testimony” of the covenant (Ex. 31.18; 32:15; 34:29), they were universally recognized as integral to the covenant delivered by Yahweh at Mt Sinai. Namely, the Decalogue says what worshipers of Yahweh are not to do while the Deuteronomic Law is in contrast about what they are to do.²

The Structure of the Mosaic Covenant

Formed was the conditional nature of the Mosaic covenant to provide a comprehensive view of its kind and effect. William D. Barrick, Professor of Old Testament, at The Master’s Seminary, presented a compilation of two separate structural outlines of the Mosaic covenant to compare ancient near eastern suzerainty treaties. Both drafts were introduced by John J. Davis³ and Paul R. House⁴, to become merged into two structures of the Mosaic covenant forming a single interpretation as follows:⁵

Mosaic Covenant Outline & Structure

Central to this interpreted outline, the stipulations of the covenant appear to suggest that it was conditional upon the obedience of Israel. Necessary for obtaining the blessings of God through their obedience to the Mosaic Law, it was upon them to attain their well-being, prosperity, and safety by acceptable moral conduct according to the Ten Commandments, including the civil and ceremonial laws at the time. Central to their blessings and inherited promised land, their obedience was paramount as they were to begin their journey to Canaan.

While Yahweh’s ability to fulfill His promises to the forefathers of Moses was not limited to the obedience or moral performance of the Israelites during the Exodus, He would undoubtedly accomplish His perfect will either through blessings or curses upon His people. As we later read in the following books of the law, the original exodus population does not enter into the promised land. Instead, they were left in the wilderness to perish due to their distrust of God. It would not be until the next generation of Israelites they would enter the land of Canaan to demonstrate that Yahweh’s plan remained perpetually on course toward fulfillment. So, either way, even while the Mosaic covenant is more conditional compared to other covenants in the Old Testament, His purposes remain unthwarted with a covenant renewal to follow in the Book of Deuteronomy.

It must be recognized that while Israel demonstrated a rebellious nature, they were unfaithful and cantankerous during their time in the wilderness while Yahweh traveled with them and gave them His care, protection, and guidance. Throughout Exodus, the Mosaic covenant carried with it the presence of the law among God’s people. Disobedience to that law would eventually require a permanent recognition of their desperate and perilous status before God as the people of Israel became more aware of their sinful behavior and their need for God to attain blessings. Not to mention what they were unable to demonstrate trust and a sincere love relationship with Him and each other. As experienced by Yahweh, Moses, Aaron, and others throughout the covenant in effect, the failure of the Israelite people was made clear and sure by the terms of the covenant itself. As a covenant people, they needed One who would circumcise their hearts to make it possible for them to trust and obey their God. Necessary to make that clear, Yahweh’s divine sovereignty placed into effect a set of requirements that set them apart as a holy nation of priests to draw His people to Him eventually.

The Purpose of the Deuteronomic Covenant

The forthcoming capture and occupation of Canaan required a renewal of the Mosaic covenant. Life in Canaan was expectedly different due to the peoples inhabiting the land and what dangers they put upon Israel. Since the children of the exodus generation were to face the pressures and risks of idolatry and cohabitation, it was necessary to set before them a covenant to keep the original agreement made at Mt. Sinai. To renew the Mosaic covenant, with refinements to include the Decalogue. The renewal was with the children of the exodus generation, and they agreed to abide by the agreement formed and offered by Yahweh.

The Structure of the Deuteronomic Covenant

Once again, as with the prior Mosaic covenant, stipulations were at the core of the Deuteronomic agreement. This time it is a renewal of the first covenant because of the next generation’s presence before the land of Canaan. They were about to enter the land promised to them from many generations before their arrival, and it was necessary to reiterate the Decalogue and various laws concerning civil matters and justice. The prior generation were the parents of the people who were before Yahweh to enter into a renewed second covenant. The title of the tome is relevant because the actual name of the Book of Deuteronomy is a mistranslation from the Septuagint with the phrase “a copy of this law” (Dt. 17:18) where the Greek phrase deuteronomion touto refers more accurately to “this second law.” According to a more traditional Hebrew interpretation, the name devārîm translates into English as “words,” after: “These are the words which Moses spoke” (Dt. 1:1). ⁶

The structural outline of Deuteronomy still follows a suzerainty type of covenant or treaty as earlier compared to the Mosaic Covenant. The Suzerain, in this instance, is Yahweh, who is over the vassal-nation of Israel. Through the vassal-lord, Moses, the covenant, or treaty as mediated whereby the all-powerful God governs and controls His people. The nation of Israel, as a subservient people obligated through the agreement to Yahweh and abide by His statutes. In exchange for blessings, and the fulfillment of His covenant promises. As follows within the table below, the covenant structure of Deuteronomy lists in sequential order according to the historically documented series of events. As terms and conditions formed throughout the biblical account in the Book of Deuteronomy, but what I offer in this table is distinct from the sections proposed by Alexander⁷ and Gentry.⁸  I suggest a final section of Witnesses.

Deuteronomic Covenant Outline

In contrast, they both offer two different alternatives concerning those who experienced what occurred at Sinai and Moab during the dispensing of both the Mosaic and Deuteronomic covenants. Including the Ten Commandments before the nation of Israel across both generations. Separately on both occasions, the Ten Commandments and the Mosaic law were delivered before the people of Israel. At Sinai before the exodus generation, then at Moab before their children. From Exodus 24:9-11, at the delivery of the Mosaic law on Sinai, we are presented with a supernatural scene of God’s presence. Along with Moses, Aaron, Nadab, and Abihu, the 70 elders who witnessed the Lord there in human form, I propose the angels or divine beings served as witnesses to the dispensing of the law. As third-party witnesses, even in the tradition of the ANE vassal-treaty format, they served as a separate group of beings before Yahweh and His people. ⁹

Just as the Lord Yahweh’s domain intersected between His dwelling place and the Edenic garden during the delivery of the Adamic covenant, I also suggest that we encounter a similar intersection at Sinai during the birth of the Mosaic law (Ex. 24:9-11).  The same on the plains of Moab (Dt. 30:19, 33:1-4) referring back to the first covenant, we have again ratified through the witness of “his holy ones” (v.2). These holy ones “was probably a reference to the angels who assisted God.” ¹⁰ So just as the angels, or elohim, who were witnesses to the sealing of the covenant were at Sinai, there were witnesses there at Moab as Moses references back to the Sinaitic occurrence in Dt 33:1-4. Moreover, the reference of Moses calling heaven and earth as witnesses of the covenant brings further clarity about the presence of holy ones to the Deuteronomic agreement (Dt. 30:19).

To further reinforce this proposal, consider the revealing of Jesus’s divine nature on top of Mt Hermon (or traditional Mt Tabor) during His transfiguration. A meeting place, again, between Moses, Elijah, and the Apostles, Peter, James, and John, they were witnesses of the new covenant as Jesus was the new Moses. Atop Mt Hermon, a place of intersection where the Savior, Messiah, King, and God Most High delivers the new covenant and brings the Kingdom of God and His redemptive path to humanity. The eventual indwelling of the Holy Spirit from Pentecost and afterward is the seal of the new covenant of grace after the death, resurrection, ascension, and coronation of Christ (2 Cor. 1:21-22). All covenants in succession where Yahweh delivers on His promises. To redeem His creation for this glory and to demonstrate His nature. As written within the Book of Deuteronomy, “Hear, O Israel: The Lord our God, the Lord is one” (Dt. 6:4), He has through His covenants fulfilled His promises to return His people to Him.

Conclusion

Between the Mosaic and Deuteronomic covenants, it is clear that the people of God were unable to fulfill their obligations as stipulated. From Sinai to the renewal at Moab, Israel was propelled forward to their promised land. From out of slavery in Egypt to captivity of another sort. Generations became captive to the obligations of the Mosaic law before their received inheritance of Canaan. While delivered from bondage, they were unable to fulfill their end of the agreement until Yahweh was to bring about a new kind of covenant. Not of the law structured for obedience and loyalty, but of grace and a “circumcision of the heart” to enable His people to love, honor, worship, and serve Him for their well-being, and as He desires.

As we today abide by the moral law, the Ten Commandments, we are no longer bound by the civil and ceremonial laws set in place. However, the covenants that precede the covenant of grace today, we are given a necessary depth of conviction about our inability to satisfy the requirements of the law, or the agreements set about by Yahweh. Through grace, because of the Mosaic law and its renewal, we are given a new kind of freedom and capability. To meet our Lord where He is and know that He is God by all that He has done.

Citations

1. Brian Collins, Lexham Survey of Theology, The Abrahamic Covenant (Bellingham, Lexham Press, 2018).
2. John H. Walton, The Decalogue Structure of the Deuteronomic Law. (2012), 99.
3. John J. Davis, Moses, and the Gods of Egypt: Studies in the Book of Exodus. (Grand Rapids: Baker, 1971).
4. Paul R. House, Old Testament Theology. (Downers Grove: IVP Academic, 2018).
5. William D. Barrick, The Mosaic Covenant, The Master’s Seminary Journal, 1999: 223.
6.  Kline, Meredith G. Treaty of the Great King: The Covenant Structure of Deuteronomy: Studies and Commentary (Eugene: Wipf and Stock Publishers, 2012), 47.
7.  Alexander, T. Desmond. From Paradise to the Promised Land. (Grand Rapids: Baker Academic, 2012). 289.
8.  Peter J. Gentry, “The Relationship of Deuteronomy to the Covenant at Sinai.” (Southern Baptist Journal of Theology, 2014), 39.
9.  Michael Heiser, The Unseen Realm. (Bellingham: Lexham Press, 2015), 166-169.
10.  MacArthur, John. MacArthur Study Bible NASB. Nashville: Thomas Nelson, 2006. Dt. 33:2 Commentary.

Bibliography

Alexander, T. Desmond. From Paradise to the Promised Land. Grand Rapids: Baker Academic, 2012.
Barrick, William D. “The Mosaic Covenant.” The Master’s Seminary Journal, 1999: 213-232.
Collins, Brian. Lexham Survey of Theology. Bellingham: Lexham Press, 2018.
Davis, John J. Moses and the Gods of Egypt: Studies in the Book of Exodus. Grand Rapids: Baker, 1971.
Gentry, Peter J. “The Relationship of Deuteronomy to the Covenant at Sinai.” Southern Baptist Journal of Theology, 2014: 35-57.
Heiser, Michael. The Unseen Realm. Bellingham: Lexham Press, 2015.
House, Paul R. Old Testament Theology. Downers Grove: IVP Academic, 2018.
Kline, Meredith G. Treaty of the Great King: The Covenant Structure of Deuteronomy: Studies and Commentary. Eugene: Wipf and Stock Publishers, 2012.
MacArthur, John. MacArthur Study Bible NASB. Nashville: Thomas Nelson, 2006.
Walton, John H. Interpreting Deuteronomy: Issues and Approaches. Downers Grove: IVP Academic, 2012.