JUSTICE AND MERCY
IN THE BOOK OF DEUTERONOMY
(Is THERE MERCY IN THE OLD TESTAMENT?
Jared W. Ludlow
He is thy praise, and he is thy God,
that hath done for thee these great and terrible things,
which thine eyes have seen
(Deuteronomy 10:21)
Shortly before the Israelites’ entrance into the
promised land, Moses gathered the Israelites to
give some final counsel. Among other things,
this occasion gave Moses the opportunity to
review the law to the people. We now refer to
this second retelling of the law as Deuteronomy,
or literally “Second Law.” After an introduc-
tory discourse recounting many of the Israelites’
experiences in the wilderness, Deuteronomy
includes two sections on the law: first on the
‘Ten Commandments (chapters 5-11), then on.
a code of laws focused on a centralized place of
worship (chapters 12-26).' A further discourse in
Deuteronomy treats the renewal of the covenant,
1. See the Bible Dictionary in the Church of Jesus Christ of Latter-day Saints edition of the King James
Bible, sv. “Deuteronomy,”
followed by a summary of Moses’ last acts
With all the discussion on law and covenant,
one readily assumes that Deuteronomy would
be full of examples of justice (punishments
and consequences), but what about mercy? In
actuality, merey also plays a significant role in
Deuteronomy’s discussion of gospel principles.
The analysis of mercy in Deuteronomy certainly
exemplifies its presence in the Old ‘Testament,
which many have looked to as justice-driven and
mercy-lacking. Thus, contrary to common per-
ception, both justice and mercy are significant
principles brought out in the second-repetition,
of the law and in the rest of the Old Testament.14 « Jared W. Ludlow
Justice a — ~]
Justice
——
One of the truths taught in Deuteronomy
and elsewhere is that God is just (Deuteronomy
32:4; Psalm 89:14).? God's justice oversees the Disobedience (Obediznes
unchanging and fair application of the law of |
justice.’ The law of justice has two aspects: an
appropriate penalty or punishment for every
broken law, or a blessing or reward for a law that eon Blessing |
is kept. A passage of scripture in the Doctrine
and Covenants illustrates the positive aspect of
the law of justice: “There is a law, irrevocably
decreed in heaven before the foundations of
Consequence
LL
Figure 1
this world, upon which all blessings are predi-
cated—and when we obtain any blessing from
God, it is by obedience to that law upon which it
is predicated” (D&C 130:21, see also D&C 82:10).
A simple chart helps illustrate this relationship
(see figure 1),
‘The possible positive and negative sides of
the law of justice are clearly laid out in chapter
28 of Deuteronomy. ‘The first part of the chapter
discusses the blessings someone who was faithful
to the covenant would receive (28:1-14), while
the second part discusses the punishments and
curses that someone who was unfaithful to the
covenant would receive (28:15-68). As is often
the case in the Old Testament, Deuteronomy 28
gives a lengthier description of the penalty aspect
2. ‘Throughout Deuteronomy, God!’ justice is the example for human justice. For example, as Moses
charged the judges he had called to judge the people, he warned them not to favor unjustifiably “persons in
judgment; but ye shall hear the small as wel asthe great; ye shall not be afraid ofthe face of mani for the judg-
ment is God's" (1:17; see also 16:18-20; 24:17), Later Moses taught that “the Lord your God is God of gods, and
Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor maketh reward, He doth
execute the judgment of the fatherless and widow” (10:17-18). As other scriptures confirm (Acts 10:34; see also
D&C 1:35; Moroni 8:12), “God is no respecter of persons,” a very important aspect of his justice. If God were
fickle, constantly changing, or easily swayed by money, status, or power, such as some of the other ancient Near
Eastern gods were perceived to be, the plan of redemption would be left in a very precarious situation
3. Ima related vein, God’s justice is also part of the “plan of restoration” that Alma discusses in Alma 4l.
Out ofthis just plan of restoration come the resurrection and just judgment: “The plan of restoration is requisite
with the justice of Gods for it is requisite that all things should be restored to their proper order, Behold, itis req-
tisite and just, according to the power and resurrection of Christ, that the soul of man should be restored to its
body, and that every part of the body should be restored to itself. And itis requisite with the justice of God that
men should be judged according to their works; and if their works were good in this life, and the desires of their
hearts were good, that they should also, at the last day, be restored unto that which is good” (Alma 41:2-3)
4. Another vivid example of the blessings and curses related to faithfulness/unfaithfulness, also sometimes
referred to as “the two ways,” is found in Deuteronomy 11:26-29, In this passage the Israelites are literally to place
«stone on each of two mountains, one to represent the blessings and the other the curses, thereby forming a physi
cal reminder of this gospel principle. Chapter 27 then details the preparations for cartying out this “ritual” with
certain tribes being assigned to each mountain, See also 11:13-17 and 30:15-20 for other “two way” discussions,of the law of justice. As Kent Jackson has pointed
out,
‘The Law of Moses was extremely strict in
requiring punishment or appropriate action
for every violation of the laws of the society
or the religion. Probably no religious system
in world history has emphasized Justice
so strongly. The strictness of the demands
of Justice is emphasized in the animal
sacrifices. Even sins committed unknow-
ingly or accidentally had to be reconciled
through animal sacrifices. There had to be
an accounting made for all violations, and
punishments were severe
Why did the law of Moses emphasize the
demands of justice so strongly? The Nephite
prophet Abinadi taught:
‘And now I say unto you that it was expe-
dlient that there should be a law given to the
children of Israel, yea, even a very strict law;
for they were a stiffnecked people, quick to
do iniquity, and slow to remember the Lord
their God; Therefore there was a law given
them, yea, a law of performances and of
ordinances, a law which they were to observe
strictly from day to day, to keep them in
remembrance of God and their duty towards
him. (Mosiah 13:29-30, emphasis added)
In one sense, as Victor Ludlow has written, “the
children of Israel truly were like children dur-
ing this time, in need of strict commandments
with immediate rewards for obedience and pun-
ishments for wickedness. Israel often failed to
acknowledge Jehovah’s authority or to recognize
I
Justice and Mercy in the Book of Deuteronomy + 1S
the immediate link between actions and their
consequences.” He goes on to explain that it is
from these harsh, immediate punishments that
“Jehovah gained the reputation of being an overly,
harsh God, and this opinion remains today
among people with only a superficial knowledge
of the scriptures.”
According to the Lectures on Faith, we should
be grateful that God is a god of justice, for this
characteristic in deity is necessary for the devel-
‘opment of our faith in him: “Without the idea of
the existence of the attribute justice in the Deity,
men could not have confidence sufficient to place
themselves under his guidance and direction; for
they would be filled with fear and doubt lest the
judge of all the earth would not do right, and
thus fear or doubt, existing in the mind, would
preclude the possibility of the exercise of faith in
im for life and salvation."* Therefore, God's jus-
tice not only promises blessings for faithfulness,
but also inspires confidence in an unchanging
straight and narrow path.
Mercy
Mercy is another of God's attributes, as
Deuteronomy clearly points out: “(For the Lord
thy God is a merciful God); he will not for-
sake thee, neither destroy thee, nor forget the
covenant of thy fathers which he sware unto
them” (4:31). Elder Bruce C. Hafen has written
that mercy seems to have two aspects: “Broadly,
[it] is the ultimate source of all of the blessings
of the human race and, specifically, [it] is the
5, Kent P. Jackson, “The Law of Moses and the Atonement of Christ,” Studies in Scripture, Vol. 3, The Old
Testament, Genesis to 2 Samuel, ed. Kent P. Jackson and Robert L. Millet (Salt Lake
170-71
6. Victor L. Ludlow, Principles and Practices of the Restored Gospel (Salt Lake:
City: Randall Book, 1985),
y: Deseret Book, 1992), 46.
7. Ludlow, Principles and Practices ofthe Restored Gospel, 7.
8. A Compilation Containing the Lectures on Faith as Delivered at the School of the Prophets at Kirtland,
Ohio, comp. N. B. Lundwall (Salt Lake City: N. B. Lundwall, 1943), 43.16 + Jared W, Ludlow
Principle that allows mankind’s redemption.”
In this broad sense, God’s bounteous mercy, his
unconditional love, blesses his children here on
earth, The earth’s creation and our “spirit [bod-
ies] and the opportunity of progress through
‘mortal experience [came] only because of God's
loving mercy. . . . Moreover, that same divine
mercy gave us the Atonement, without which
there could be no salvation or exaltation-neither
hope nor meaning after this life.”
‘The mote specific sense of mercy—a prin-
ciple that allows mankind’s redemption—forms
the major part of the law of mercy. Within the
law of mercy, there are conditional and uncon-
ditional aspects, a significant difference from
justice, Justice will only be enforced after a law is
broken or kept, whereas mercy can be given after
‘meeting certain conditions or as a free gift from
God without any preconditions, In other words,
justice is fixed (although it can be delayed), but
mercy is multidimensional: God has provided
ways that mortals can qualify for mercy (e.g,
faith in Christ’ atonement), and God has chosen
to unconditionally bestow his mercy on mortals.
‘The primary conditional aspect of mercy is that
our faith and repentance are necessary before
mercy can claim us and overcome the effects of
justice. “And thus mercy can satisfy the demands
of justice, and encircles them in the arms of safety,
while he that exercises no faith unto repentance
is exposed to the whole law of the demands of
justice; therefore only unto him that has faith
unto repentance is brought about the great
and eternal plan of redemption” (Alma 34:16,
emphasis added)." Mercy must work with and
within the demands of justice, to bring about its
beneficent blessings. It provides a different way
for penalties and punishments to be paid so that
an individual can meet justice's demands when it
would be impossible without outside help.
‘The unconditional aspects of the law of mercy
are tied closely with grace. Christ’, atonement
unconditionally redeemed mankind from the
effects of the fall of Adam (physical death and
spiritual death). Elder Bruce R. McConkie stated:
In his goodness and grace—and this above
all—he [God] gave his Only Begotten Son to
ransom man and all life from the temporal
and spiritual death brought into the world
by the Fall of Adam.
He sent his Son to redeem mankind,
to atone for the sins of the world, “to bring
to pass the immortality and eternal life of
man” (Moses,
to us asa free gift and without works
‘There neither has been, nor is, nor
ever can be any way nor means by which
‘man alone can, by any power he possesses,
redeem himself.
All these things are ordained and estab-
lished by that God who isthe Father of us all
And they all came into being and are made
available to us, as free gifts, without works,
:39). And again all this comes
9. Bruce C. Hafen, “Justice and Mercy,” in Encyclopedia of Mormonism, ed. Daniel H. Ludlow (New York:
Macmillan, 1992), 2:775.
10. Bruce C. Hafen, The Broken Heart: Applying the Atonement to Lifes Experiences (Salt Lake City:
Deseret Book, 1989), 143-4
M1, See also Alma 42:13, 22, 24: “The plan of redemption could not be brought about, only on conditions
of repentance of men in this preparatory state, yea, this preparatory state; for except it were for these condi
tions, mercy could not take effect except it should destroy the work of justice... But there isa law given, and
punishment affixed, and a repentance granted; which repentance, mercy claimeth; otherwise, justice claimeth
the creature and executeth the law. ... For behold, justice exerciseth all his demands, and also merey claimeth
all which is her own; and thus, none but the truly penitent are saved’ (emphasis added)because ofthe infinite goodness and grace of
Him whose children we are.”
In addition, in our own striving for perfection,
grace is “an enabling power” and the “divine
means of help or strength, given through the boun.
teous mercy and love of Jesus Christ.” In other
words, we receive the divine help and strength we
need to even arrive at the condition of repentance
and humility. And, as Elder Hafen has taught,
“no matter how complete our repentance from
‘our own sins, it would all be to no avail without
a Mediator willing to pay our debt to justice in
exchange for our repentance. Thus are we utterly
dependent on Jesus Christ." It is within the law
of mercy, then, that grace “is the means by which
mercy enacts many of its miraculous effects, par-
ticularly the blessings of the Atonement.”* If we
were to draw a simple diagram, perhaps mercy
would look something like figure 2.
Mercy
Broad Specific
Blessings/ Forgiveness
Love
Figure 2
Justice and Mercy in the Book of Deuteronomy + 17
Relationship between Justice and Mercy
Based on what has been discussed thus far,
how do justice and mercy relate to each other? To
understand their correlation it is helpful to see the
two diagrams side by side and then discuss pos-
sible relationships, even if the diagrams are some-
‘what over generalized and itis not always possible
to draw clear-cut distinctions (see figure 3).
Justice Mercy
Disobedience Obedience Broad Specific
Punishment) Blessing —Blesings/ org
Consequence Love
L__
Figure 3
When talking about the relationship between
justice and mercy, the discussion usually centers
on the two ends of this diagram, Alma 42 and
Elder Boyd K. Packer's analogy, The Mediator,
both excellently detail this relationship and how
mercy can help us achieve forgiveness through
Christ's atonement, rather than suffer the full
effects of justice ourselves (see figure 4).*
Another aspect of the relationship between
justice and mercy is that even though mortals
may disobey and become wicked, God still may
12, Bruce R. McConkie, “What Think Ye of Salvation by Grace?" in Brigham Young University 1983-84
Fireside and Devotional Speeches (Provo, Utah: Brigham Young University Press, 1984), 47.
13. LDS Bible Dictionary, sx. “Grace,” emphasis added,
14, Halen, Broken Heart, 147.
15, Hafen, Broken Heart, 144,
16, Although not diagrammed or discussed in detail in this paper, there is also the relationship between
the positive side of justice (blessings) and the specific side of mercy (forgiveness). This relationship seems to be
a reciprocal one where obedience helps increase one’s faith in Christ, thereby strengthening one’s hope in the
atonem«
ence towards receiving desired blessings.
and its saving effects, while on the other hand, forgiveness helps put us back on the path of obedi-18 + Jared W. Ludlow
Justice Mercy
Disobedience —Obaiience Broad Spee
Punishment? Blesing —_Blesings/ Forgiveness
Consequence Love
Figure
give them blessings out of his benevolent mercy.
Matthew 5:45 succinctly captures this relation-
ship: “For he [Father in Heaven] maketh his sun
to rise on the evil and on the good, and sendeth
rain on the just and on the unjust.” Therefore,
even those who may not “deserve” his blessings
can be blessed (see figure 5).
Justice Mercy
Disobedience Obeilence Broad’ Space
Punishment! Blessing Blesings/—_Forgveness
Consequence Love
Figure
One of the more difficult aspects of the rela-
tionship between justice and mercy to determine is
between the two middle “strands” in the diagram,
God's boundless mercy is sometimes hard to dis-
tinguish from the positive rewards flowing from
the law of justice: which blessings come from God’s
‘unconditional love, and which blessings come as a
result of faithfulness? (See figure 6.)
Hebrew Terms in Deuteronomy related to
Mercy
This last relationship between justice and
mercy is complicated in Deuteronomy because
in many situations where faithfulness to a
covenant is being discussed, a term for mercy
Mercy
Justice
Disobedience Obetience Broad Specific
Punishment? Blessing Blesings/ Forgiveness
Consequence Love
L_|
Figure 6
is used. “Wherefore it shall come to pass, if ye
hearken to these judgments, and keep, and do
them, that the Lord thy God shall keep unto
thee the covenant and the mercy which he
sware unto thy fathers” (7:12). “Know therefore
that the Lord thy God, he is God, the faithful
God, which keepeth covenant and mercy with
them that love him and keep his command.
ments to a thousand generations” (7:9). “And
shewing mercy unto thousands of them that
love me and keep my commandments” (5:10).
In all these cases where there is a close corre-
lation between covenant and mercy, the same
Hebrew noun is used: ltesed (727). This term,
however, is not always translated as “mercy” in
the Old Testament since no one English term
adequately describes all its nuances. (For ex-
ample, Genesis 24:12 translates it as “kindness.”)
‘The Revised Standard Version uses four differ-
ent categories for translating /resed, including
“steadfast love” for when the text refers to
God's consistent behavior toward individuals18 + Jared W. Ludlow
Justice Mercy
Disobedience —Obaiience Broad Spee
Punishment? Blesing —_Blesings/ Forgiveness
Consequence Love
Figure
give them blessings out of his benevolent mercy.
Matthew 5:45 succinctly captures this relation-
ship: “For he [Father in Heaven] maketh his sun
to rise on the evil and on the good, and sendeth
rain on the just and on the unjust.” Therefore,
even those who may not “deserve” his blessings
can be blessed (see figure 5).
Justice Mercy
Disobedience Obeilence Broad’ Space
Punishment! Blessing Blesings/—_Forgveness
Consequence Love
Figure
One of the more difficult aspects of the rela-
tionship between justice and mercy to determine is
between the two middle “strands” in the diagram,
God's boundless mercy is sometimes hard to dis-
tinguish from the positive rewards flowing from
the law of justice: which blessings come from God’s
‘unconditional love, and which blessings come as a
result of faithfulness? (See figure 6.)
Hebrew Terms in Deuteronomy related to
Mercy
This last relationship between justice and
mercy is complicated in Deuteronomy because
in many situations where faithfulness to a
covenant is being discussed, a term for mercy
Mercy
Justice
Disobedience Obetience Broad Specific
Punishment? Blessing Blesings/ Forgiveness
Consequence Love
L_|
Figure 6
is used. “Wherefore it shall come to pass, if ye
hearken to these judgments, and keep, and do
them, that the Lord thy God shall keep unto
thee the covenant and the mercy which he
sware unto thy fathers” (7:12). “Know therefore
that the Lord thy God, he is God, the faithful
God, which keepeth covenant and mercy with
them that love him and keep his command.
ments to a thousand generations” (7:9). “And
shewing mercy unto thousands of them that
love me and keep my commandments” (5:10).
In all these cases where there is a close corre-
lation between covenant and mercy, the same
Hebrew noun is used: ltesed (727). This term,
however, is not always translated as “mercy” in
the Old Testament since no one English term
adequately describes all its nuances. (For ex-
ample, Genesis 24:12 translates it as “kindness.”)
‘The Revised Standard Version uses four differ-
ent categories for translating /resed, including
“steadfast love” for when the text refers to
God's consistent behavior toward individualsor Israel, the most applicable category for our
discussion.” The Oxford Bible notes that it “is a
covenant term, referring to the faithful assistance
and loyal love of the Lord towards those bound
to him by covenant."* ‘Thus the Hebrew term
hesed, particularly in Deuteronomy, may lean
towards the blessings and favorable relationship
cone establishes with God when one is properly
keeping the covenant and law of justice, rather
than an aspect of God's unconditional mercy.”
‘The other Hebrew termsused in Deuteronomy
for facets of mercy seem to fall more on the mercy
side of figure 6. The root rit (2n") appears a few
times in Deuteronomy, sometimes translated as
“mercy” and sometimes as “compassion” even
within the same verse: “And there shall cleave
nought of the cursed thing to thine hand: that the
Lord may turn from the fierceness of his anger,
and shew thee mercy, and have compassion upon
thee, and multiply thee, as he hath sworn unto
thy fathers” (13:17 emphasis added). In this
and other usages of this root in Deuteronomy
(4:30-31; 30:2-3)," the context always includes
the Israelites turning away from wicked behavior
and the Lord suspending his anger, or justice,
and allowing mercy to be shown, specifically
(New York: Doubleday, 1992), 4:377.
—
Justice and Mercy in the Book of Deuteronomy + 19
because of the promises to the fathers. Thus in
these cases, because of the promises made to
Israel's forefathers, repentance leads to mercy,
rather than the immediate, just consequences of
disobedience.
Another Hebrew root, kpr (122), is defined
literally as “to cover,” but carries the connota-
tion of making atonement or making expiation,
{It is the same root for the name of the Hebrew
festival Yom Kippur, the Day of Atonement)
This term appears twice in Deuteronomy, once
in a human setting in relation to expiation for
murderers (21:8), and once looking to a future
day when the Lord “will render vengeance to
his adversaries, and will be merciful unto his
land, and to his people” (32:43).? In the latter
instance, mercy was demonstrated as the Lord
cleansed the land and its people of guilt.
A final root” related to God's mercy to the
Israelites, pdh (172), is usually translated as
“redeem” (see 7:8; 9:26; 15:15; 24:18; and others).
This term describes God's powerful, historical
act of mercy: the deliverance of the Israelites out
of Egypt. This root carries the connotation of
ransom or purchase; thus, through this redemp-
tion, Israel literally belongs to the Lord. The Song
17, Katharine Doob Sakenfeld, “Love-Old Testament,” Anchor Bible Dictionary, ed. David Noel Freedman
18. The New Oxford Annotated Bible, Revised Standard Version, ed. Herbert G. May and Bruce M. Metzger
(New York: Oxford University Press, 1973), 27 n. 12,
19, Katharine Sakenfeld echoes this sentiment for Deuteronomy 5:10, “Here God's hesed is conditional,
dependent upon the good repair of the covenant relationship that itis up to Tstael to maintain.” “Love-Old
“Testament,” Anchor Bible Dictionary, 4:379.
20, 13:18 in the Hebrew Bible.
21. ‘The root rim has the basic connotation of “womb” and hence the motherly and brotherly feelings
associated with love, brotherhood, and compassion; the tender feelings of a parent towards a child
22. Oxford Revised Standard Version: “He avenges the blood of his servants, and takes vengeance on his
adversaries, and makes expiation for the land of his people” (32:43).
23, There is another Hebrew term related to mercy in Deuteronomy ([inn—n), but itis only used in context
‘of mortals showing mercy/favor/pity to other mortals, o it is not a direct part of our discussion (see 7:25 28:50).20 + fared W. Ludlow
of Moses brings out this point in Exodus 15:16
as it talks about the chosen people being led by
the Lord: “Till the people pass over, which thou
hast purchased.” In later scripture, the Psalmist
pled with the Lord to not forget his people:
“Remember thy congregation, which thou hast
purchased of old; the rod of thine inheritance,
which thou hast redeemed” (Psalm 74:2). The
Apostle Paul used this same idea in relation to
the atonement, repeatedly telling his listeners
that they were “bought with a price” (see 1 Corin-
thians 6:20; 7:23). Thus the Lord’s mercy was
directly manifest in his redemption of the
Israelites from Egypt, an act that truly made
them his people.
Therefore, Deuteronomy’s use of various
terms related to merciful blessings may help
illuminate some distinctions on whether bless-
ings come from obedience or unconditional
‘mercy. The first term, hesed, is primarily related
to the the conditional aspect of blessings (law of
justice), while the other terms are more directly
related to mercy: rtm is tied to repentance and
the promise to the fathers, kpr exemplifies expia-
tion, and pdh highlights the Lord’s ransoming or
purchasing of the Israelites (see figure 7).
Justice Mercy
hesed (70n) hm (am)
kpr (782)
pdh (m7)
Figure 7
Justice, Mercy, and Covenant
‘The connection between the two sources of
blessings—obedience to the law of justice and
God's mercy—is also an issue in the covenant
relationship between God and his chosen people
Israel, God's covenant with the Israelites is one of
the primary themes of the book of Deuteronomy
and the entire Old Testament. The recounting of
the law in this setting, with the accompanying
promised blessings and punishments, is geared
towards strengthening the covenant relationship
between God and the Israelites before Moses
departs and the Israelites enter the promised
land. In one sense, just the mere fact that God
is willing to enter into a covenant relationship
with mortals is a profound demonstration of his
mercy and love. God is willing to work with us
in a more direct manner to help us progress and
grow. In another sense, the covenant mirrors
the law of justice: if one obeys the stipulations
of the covenant, one receives the blessings;
however, if one disobeys, one suffers the con
sequences. Luckily for the Israelites, and for us
in our day, mercy also usually entered into the
covenant relationship after the making of the
covenant. Except for some cases when justice
was immediately carried out and the covenant-
breakers killed, if the Israelites strayed from the
covenant, God would extend the invitation to
return to him and thereby return to the bless-
ings of the covenant. Deuteronomy 4:30-31
beautifully illustrates this principle: “When thou
art in tribulation, and all these things are come
upon thee, even in the latter days, if thou turn
to the Lord thy God, and shalt be obedient unto
his voice; (For the Lord thy God is a merciful
God;) he will not forsake thee, neither destroy
thee, nor forget the covenant of thy fathers which
he sware unto them.” Thus, mercy was part of
the covenant relationship in the broad sense at
its inception and in the more specific sense as
part of the repentance process, of the Israelites
returning to God.
A significant feature of the covenant relation
ship between God and Israel in Deuteronomy
is that many of the blessings the Israelites were
receiving at that time, such as the promised land,
came from earlier promises made to their fore-
fathers, specifically Abraham, Isaac, and Jacob.‘The Israelites were the beneficiaries of this cove-
nant that God would not forget even when the
Israelites were unfaithful.
Not for thy righteousness, or for the
uprightness of thine heart, dost thou go to
possess their land: but for the wickedness of,
these nations the Lord thy God doth drive
them out from before thee, and that he may
perform the word which the Lord sware
unto thy fathers, Abraham, Isaac, and Jacob.
Understand therefore, that the Lord thy God
giveth thee not this good land to possess it
for thy righteousness, for thou art a stif=
necked people. (9:5-6)
‘This scripture points out an important dynamic
between justice and mercy: often in God's deal-
ing with mortals, justice for one group of people
may bring mercy to another. For example, for
the Israelites to be given the promised land as
‘a token or blessing of God’s mercy, justice had
to be exacted on the inhabitants of the land,
Thus, in the same event, mercy was shown to the
Israelites while justice was exacted on the inhabi-
tants of the land. This scripture also reminds
us that God is just and cannot lie or alter his
promises. Therefore, since God had promised the
land to Abraham’s descendants, he was bound
to fulfil his word, thereby complying with the
law of justice. Yet, perhaps out of his mercy, God
chose to nurture this stiff:necked people who
on their own merits did not “deserve” the bless-
ings. Thus God’s justice and mercy are manifest
in his master plan for the Israelites: because of,
the covenant made with the fathers, God would
redeem the Israelites from Egypt, make them his
chosen people, and give them the promised land.
Whether they remained in the land and pros-
pered, however, depended on the law of justice, as
Moses exhorted: “Thou shalt keep therefore his
in the Book of Deuteronomy + 21
statutes, and his commandments, which I com:
‘mand thee this day, that it may go well with thee,
and with thy children after thee, and that thou
mayest prolong thy days upon the earth, which
the Lord thy God giveth thee for ever” (4:40).
Rhetoric of Justice and Mercy
‘The manner in which justice and mercy
were often presented in Deuteronomy was a
pendulum-like rhetoric interweaving the two
principles. Chapter 4 exemplifies this close con-
nection, frequently switching between justice
and mercy, all building the discourse around the
covenant of the promised land. As Moses began
discussing aspects of the law of justice, both
positive and negative, he exhorted the Israelites
to keep the commandments, for their obedi-
‘ence would lead to the blessing of the promised
land: “Hearken, O Israel, unto the statutes and
unto the judgments, which I teach you, for to do
them, that ye may live, and go in and possess the
land which the Lord God of your fathers giveth
you” (4:1). Moses then reminded the Israelites of
God's swift justice at Baal-peor, when twenty-
four thousand Israelites were killed for worship.
ping false gods (4:3; see Numbers 25:1-5, 9). Yet,
only a few verses later, God’s mercy is extolled in
the words of other nations who are impressed by
the Israelites: “Surely this great nation is a wise
and understanding people. For what nation is
there so great, who hath God so nigh unto them,
as the Lord our God is in all things that we call
upon him for?” (4:6-7)
God’s redemption of the Israelites from
Egypt, the strongest symbol of his mercy in
Deuteronomy, is also recounted: “The Lord hath
taken you, and brought you forth out of the iron
furnace, even out of Egypt, to be unto him a
people of inheritance, as ye are this day” (4:20).
24, It is interesting that there were some inhabitants of the land that the Israelites were specifically told not
to destroy because of promises made earlier to their forefathers: to Esau (2:45) and to Lot (2:9, 19).+ Jared W. Ludlow
Yet the next verses reiterate aspects of God's jus-
tice, specifically his prohibition against Moses
entering the promised land: “Furthermore the
Lord was angry with me for your sakes, and
sware that I should not go over Jordan, and that
I should not go in unto that good land, which
the Lord thy God giveth thee for an inheritance:
But I must die in this land, I must not go over
Jordan: but ye shall go over, and possess that
good land” (4:21-22). Then Moses exhorted the
Israelites again not to forget the covenant of the
Lord and worship false gods, “for the Lord thy
God is a consuming fire, even a jealous God” (4:
24).
God’s anger” continues in chapter 4 as a
warning if the Israelites corrupt themselves: “[If
ye] shall do evil in the sight of the Lord thy God,
to provoke him to anger: I call heaven and earth
to witness against you this day, that ye shall soon
utterly perish from off the land whereunto ye go
over Jordan to possess it; ye shall not prolong
your days upon it, but shall utterly be destroyed
And the Lord shall scatter you among the
nations” (4:25-27), But immediately the pendu-
lum swings back to God’s invitation for mercy if
the Israelites return to him:
But if from thence thou shalt seek the
Lord thy God, thou shalt find him, if thou
seek him with all thy heart and with all thy
soul. When thou art in tribulation, and all
these things are come upon thee, even in the
latter days, ifthou turn to the Lord thy God,
and shalt be obedient unto his voice; (For the
Lord thy God is a merciful God) he will not
forsake thee, neither destroy thee, nor forget
the covenant of thy fathers which he sware
unto them, (4:29-31, emphasis added)
Moses then recounted some of the great
things God had done for the Israelites such that
people had never before experienced:
Did ever people hear the voice of God
speaking out of the midst ofthe fire, as thou
hast heard, and live? Or hath God assayed
to go and take him a nation from the midst
of another nation, by temptations, by signs,
and by wonders, and by war, and by a mighty
hand, and by a stretched out arm, and by
great terrors, according to all that the Lord
your God did for you in Egypt before your
yest Unto thee it was shewed, that thou
mightest know that the Lord he is Gods there
is none else beside him. (4:33-3
)
‘The pendulum-like exposition on justice and
mercy in chapter 4 continues yet further in
God's discussion of his faithfulness to the cove-
nant he had made earlier to Abraham, Isaac,
and Jacob. Moses reminds the Israelites that
“because [God] loved thy fathers, therefore he
chose their seed after them, and brought thee out
in his sight with his mighty power out of Egypt.
‘To drive out nations from before thee greater
25. God's “jealousy” seems to be a characteristic of his justice, Worship of other gods is forbidden and
brings swift dre, and sometimes long-lasting consequences: “For I the Lord thy God am a jealous God, visiting
the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me” (5:9).
‘Ye shall not go after other gods, of the gods of the people which are round about yous; (For the Lord thy God
is a jealous God among you) lest the anger of the Lord thy God be kindled against thee, and destroy thee from
off the face of the earth” (6:14-15),
26. God's “anger” is another characteristic of his justice. Deuteronomy 7:4; 9:7-8; 29:20, 243 31:17; and
32:16, 21-22 highlight this aspect of God's justice which seems to be indicative of the swift consequences of the
law of justice. In most of these cases, mercy did not step in to prevent the swift consequences of disobedience,
but as chapter 4 shows, sometimes God's anger was only a warning of harsh judgment that could be suspended
if the Israelites would repent.and mightier than thou art, to bring thee in, to
give thee their land for an inheritance, as it is
this day” (4:37-38). But whether they remained
in the land and prospered, as mentioned above,
depends on the law of justice, as Moses points out
in the next verse: “Thou shalt keep therefore his
statutes, and his commandments, which I com-
mand thee this day, that it may go well with thee,
and with thy children after thee, and that thou
mayest prolong thy days upon the earth, which
the Lord thy God giveth thee for ever” (4:40).
As we see, chapter 4 is a good example of
the common rhetorical pattern found in several
places in Deuteronomy that talk about the prin-
ciples of justice and mercy: the explanation usu-
ally swings pendulum-like, going back and forth
between the two principles. Chapter 4 includes
examples of the positive consequences of the
law of justice: promised blessings from faithful
ness. It also discusses the broad sense of mercy,
God’s merciful love for his chosen people, even
when some have been unfaithful. God will still
preserve and work with his people and bring
them to a promised land. The more specific
aspect of mercy, redemption from sin, is seen
in the Israelites’ repentance, or turning back to
the Lord, to be restored to blessing.” This aspect
is also presented symbolically through God’s
redemption of the Israelites from Egypt. Just
as those Israelites who were faithful in putting
the blood of the lamb on their doorposts during
Justice and Mercy in the Book of Deuteronomy +
the Passover were spared from destruction and
brought out of slavery, so we who apply the blood
of the Lamb of God in our lives through repen
tance and faithful sacrament observance can be
spared from eternal destruction and brought out
of the slavery of sin,
Beyond Deuteronomy 4, there are other
examples of this pendulum rhetoric between
justice and mercy2* Chapter 5 shows the swing
between the two: “For I the Lord thy God am a
jealous God, visiting the iniquity of the fathers
upon the children unto the third and fourth gen-
eration of them that hate me” (5:9). Yet the next
verse highlights the opposite, God's mercy: “And
shewing mercy unto thousands of them that love
me and keep my commandments” (5:10). Chapter
7 (verses 9 and 10) switches the order but again
discusses both together: “Know therefore that
the Lord thy God, he is God, the faithful God,
which keepeth covenant and mercy with them
that love him and keep his commandments to a
thousand generations; And repayeth them that
hate him to their face, to destroy them: he will
not be slack to him that hateth him, he will repay
him to his face.”
‘One last aspect of Deuteronomy’s discussion
on mercy deserves mention: Moses’ intercession
con behalf of the Israelites. As Moses recounted
the events that occurred on Mount Sinai, he
reiterated God’s anger and displeasure over the
Israelites’ disobedience (9:18-20, 22-23). At that
27. Ima similar pattern, as pointed out to me by Steven Harper, the Lord chastised the Prophet Joseph
‘Smith for losing the 116 pages, but in the midst of the dire warnings for his disobedience, the Lord held out his
mercy: “Because of transgression, ifthou art not aware thou wilt fall. But remember, God is merciful; therefore,
repent ofthat which thou hast done which is contrary to the commandment which I gave you, and thou art till
chosen, and art again called to the work; Except thou do this, thou shalt be delivered up and become as other
‘men, and have no more gift” (D&C 3:9-11)
28, Deuteronomy 6, too long to treat in detail here, also follows this pattern. ‘The chapter repeatedly juxta
poses the merciful blessing of the promised land complete with cities, houses, and vineyards, with the exhorta-
tion to be obedient and fear God lest in his anger he destroy the Israelites from off the face of the earth.24 + Jared W. Ludlow
time, Moses, as a type of Christ, interceded for
the Israelites and through much prayer (forty
days and nights according to the text-9:25),
saved them from destruction (10:10). Likewise,
the scriptures have assured us that we have an
Intercessor who can plead on our behalf.
Listen to him who is the advocate with
the Father, who is pleading your cause before
him—Saying: Father, behold the sufferings
and death of him who did no sin, in whom
thou wast well pleased; behold the blood of
thy Son which was shed, the blood of him
whom thou gavest that thyself might be
glorified; Wherefore, Father, spare these my
brethren that believe on my name, that they
‘may come unto me and have everlasting life.
(D&C 45:3-5)
Conclusion
On the threshold of entering the promised
and, Moses recounted the many “great and ter-
rible things” the Lord had done for his people.
‘Through his reminisces and exhortations, the
Israelites were reminded that God is just and
merciful. We, reading Deuteronomy millennia
later, can benefit from seeing how God dealt with
his covenant people at that time.?” Although the
harsh consequences of the law of justice in some
of their experiences were probably too immedi-
ate for our comfort®® (we always want to delay
that aspect of the law of justice), we can see that
God is also a god of mercy. Repeatedly the text
pointed out aspects of God’s mercy and showed
some possible relationships of his mercy to his
justice, particularly through its use of differ-
ent Hebrew terms for merciful blessings. God
redeemed the Israelites from Egypt, sustained
them in the wilderness, brought them into a
promised land, gave them strength in battle, and
‘made them a great nation, a “special people” (7:6;
see also 14:2; 26:18-19). God promised he would
raise up a prophet, a Messiah, for them (18:18)
and mercifully heeded Moses’ intercession on
their behalf, a type of our Savior’ intercession
on our behalf.
Deuteronomy’s pendulum-like rhetoric be-
tween justice and mercy indicates that God’s
mercy is extended even when we are disobedient,
especially if we turn back to him, Just as Alma
taught, the Lord God “sendeth an invitation
unto all men, for the arms of mercy are extended
towards them, and he saith: Repent, and I will
receive you” (Alma 5:33). It should be comfort-
ing to know that God is just, fair, and unchang-
ing, but the comfort increases yet more knowing
that God is merciful. As long as we turn to him,
we can receive the help we need to overcome our
weaknesses and sins, and his mercy can satisfy
the demands of justice.
29. Victor Ludlow stated: “Deuteronomy is the capstone of the five books of Moses. It epitomizes the Law
(or Torah) of God as he teaches Israel about their covenant relationship. It is no wonder then that this book
became the foundation for the later prophetic writings. Bible readers cannot fully understand Isaiah, Jeremiah,
Alma, Paul, or the other prophets and apostles without appreciating how often they built upon the principles,
concepts, symbolisms, and terminology of Deuteronomy as they taught and often quoted from this work
Latter-day Saints can read it and then better appreciate their role as covenant Israelites. They can study it and
then evaluate their own commitments to the Lord. It can inspire readers today to improve their covenant rela-
tionship with the Lord.” Victor Ludlow, Unlocking the Old Testament (Salt Lake City: Deseret Book, 1981), 53
30, A New Testament example of the swift carrying out ofthe law of justice is found in the story of Ananias
and Saphira, who lost their lives when they lied to the Lord (Acts 5:1-11).