But it may still be asked, what are we to think of the Mosaic speeches, which, as has been seen, contain, to say the least, much non-Mosaic matter? The answer probably is that in these, as in the laws, the author relies upon earlier documents. From the appearance in the codes of laws which would have little or no meaning if originated in the time of the Deuteronomist, it has rightly been concluded that there are very ancient and Mosaic elements in them. So, in the speeches there are references and allusions that suggest an ancient tradition of a final address of Moses, and perhaps a written account of its general purport, in which even a hope that the worship might be centralised may have been contained.[17] This the author has adapted to his purpose of inciting his contemporaries to be faithful to the Mosaic teaching, and has woven into it all that later experience could suggest as effective ground of exhortation. So much as that all ancient historians would have done, and some moderns would do, without the faintest intention to deceive, or any feeling of guilt; and so much may probably have been done here. Delitzsch,[18] Robertson Smith,[19] and Driver[20] are all at one as to this, and in the proofs they produce of the necessity of accepting this view. In the words of Driver, "It is the uniform practice of the Biblical historians in both the Old and New Testaments to represent their characters as speaking in words and phrases which cannot have been those actually used, but which they themselves select and frame for them." The speeches of David in Samuel and Chronicles serve for examples. In Samuel he speaks in the language of Samuel, in Chronicles in the language of Chronicles. "In some of these cases," Driver continues, "the authors no doubt had information as to what was actually said on the occasions in question, which they recast in their own words, only preserving, perhaps, a few characteristic expressions; in other cases, they merely gave articulate expression to the thoughts and feelings which it was presumed that the persons in question would have entertained. In the Deuteronomic speeches both these characteristic methods have probably been employed, and we must just accept the inspired record for what it reveals itself to be, setting aside, with the inevitable sighs, our own _à priori_ assumptions of what it ought to be."
[17] Cf. Driver, art. "Deuteronomy," Smith's _Dictionary_, p. 770.
[18] _Pentateuch Kritische Studien_, X.
[19] _Answer to the Form of Libel_, p. 34. Note: where Arnold and Masson's _Life of Milton_ are referred to.
[20] Art. "Deuteronomy," Smith's _Bible Dict._, pp. 769 ff.
These then are the conclusions regarding Deuteronomy on which the exposition offered here will rest. They have been reached after a careful consideration of the evidence on both sides, and are stated here not altogether without regret. For, as Robertson Smith has well said,[21] "to the ordinary believer the Bible is precious as the practical rule of faith and life in which God still speaks directly to his heart. No criticism can be otherwise than hurtful to faith if it shakes the confidence with which the simple Christian turns to his Bible, assured that he can receive every message which it brings to his soul as a message from God Himself." Now, though it can be demonstrated that the view of Scripture which permits of such conclusions as those stated above is quite compatible with this believing confidence, there can be little doubt that Christian people will for a time find great difficulty in accepting this assurance. The transition from the old view of inspiration, so complete, comprehensible, and effective as it is, to the newer and less definite doctrine, cannot fail to be trying, and the introduction of it here cannot but be a disturbing influence which it would have been greatly preferable to avoid.