Strictly speaking, Torah is law. Â It is the codification of God’s commands so that his chosen people would live faithfully. Â In the Old Testament canon, Torah is considered as the Pentateuch – or Genesis through Deuteronomy. Â It is a collection of historical accounts and precepts recorded for the people of God.
In a more theological sense, Torah is the record of God’s covenant dealings specifically recorded for the purpose of setting the trajectory of proper living, and for the maintenance of corporate solidarity and covenantal memory. Â Under this conception, Torah contains both law and gospel. There is an indicative/imperative relationship even within the “law” books. Â If we follow Kline, we can see a works principle republished for God’s typological son Israel given for covenantal and pedagogical purposes.
Torah, and more specifically Deuteronomy, is a covenantal organizing document. Â It says who YHWH is, brings the people together, declares God’s law, has the covenant mediator apply that law to the context, and offers the hope of blessing (Deut 28), but also curses for failure.
But Torah also encourages the faithful to look to YHWH for their eschatological hope. Â YHWH commands the people to circumcise their hearts (Deut 10), but he also says they are unable to do so. Â Notwithstanding, YHWH promises to graciously circumcise their hearts for them (Deut 30).
Torah, while regulating typological life, does so for the purpose of anticipating eschatological life. The people are to trust YHWH, remember all he has done (Deut 8), pass the teaching to their children, all the while looking forward to the fullness of blessing from YHWH (Deut 28; cf Isa 65:17ff).
Just a minor question, should that last line be “looking forward to the fullness of blessing FROM YHWH” instead of “FOR YHWH”?
That was certainly a typo. Thanks for catching it.