Exegetical and Hermeneutical Commentary of Deuteronomy 31:9
And Moses wrote this law, and delivered it unto the priests the sons of Levi, which bore the ark of the covenant of the LORD, and unto all the elders of Israel.
9. Moses wrote this law ] Besides Deu 31:24 the only statement to this effect in Deut.
this law ] Heb. Trah, see on Deu 1:5. In Deut. the Code (possibly with hortatory additions, but we cannot tell the exact extent of it here intended, see Deu 27:3) is called Trah only in Deu 1:5, Deu 4:8 (parallel to statutes and judgements), Deu 4:44 (a title); twice in the law of the King Deu 17:18 f., and nowhere else in chs. 5 26, but in chs. 27 31 no fewer than 14 times, 5 of which are within Deu 31:9-26, and in Jos 1:8. This unequal distribution is very striking.
the priests the sons of Levi ] See on Deu 10:8, Deu 18:1. Steuern. takes the sons of Levi as secondary, because omitted by LXX, but it is only LXX B which omits the phrase; LXX A and other Codd. have it.
which bare the ark, etc.] See on Deu 10:8.
the elders ] See on Deu 19:12. Marti omits the whole clause, the priests covenant of the Lord, as a later substitute for the original Joshua; but if this theory be correct the rest, and unto all the elders of Israel, must also be secondary, since the imperatives in 11 f. are sing.
Fuente: The Cambridge Bible for Schools and Colleges
9 13. The Law written and delivered to the Levites, etc.
Moses wrote this Law and gave it to the priests and elders, charging them to read it every seventh year at the Feast of Booths to all Israel, women, little ones and gerim included, that they and their children might evermore fear God and do its words upon the land. The language is almost purely deuteronomic, and the passage may be original to D (Dillm. Dri., etc.) or from the edition of D, introduced by 1 3 (‘not impossible,’ Berth. Marti). Steuern. takes parts of it as original to his Sg. author, the rest due to later expansion, but his analysis is precarious; Cullen (147, 159) as part of the epilogue to the Torah. The order of the passage, between two others relating the commission to Joshua, is inexplicable, unless we suppose that in place of the priests, the sons of Levi and the elders, to whom Deu 31:9 describes that Moses entrusted the written law, the name of Joshua himself originally stood. And for this there is some evidence in the sing. thou shalt read and assemble of Deu 31:11 f. But the text is not certain.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 9. Moses wrote this law] Not the whole Pentateuch, but either the discourses and precepts mentioned in the preceding chapters, or the book of Deuteronomy, which is most likely.
Some of the rabbins have pretended that Moses wrote thirteen copies of the whole Pentateuch; that he gave one to each of the twelve tribes, and the thirteenth was laid up by the ark. This opinion deserves little credit. Some think that he wrote two copies, one of which he gave to the priests and Levites for general use, according to what is said in this verse, the other to be laid up beside the ark as a standard copy for reference, and to be a witness against the people should they break it or become idolatrous. This second copy is supposed to be intended De 31:26. As the law was properly a covenant or contract between God and the people, it is natural to suppose there were two copies of it, that each of the contracting parties might have one: therefore one was laid up beside the ark, this was the Lord’s copy; another was given to the priests and Levites, this was the people’s copy.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This law, largely so called, the whole law or doctrine delivered unto Moses contained in these five books.
Delivered it unto the priests, that they might keep it carefully and religiously, and bring it forth upon occasion, and read it, and instruct the people out of it.
Which bare the ark, to wit, sometimes in great solemnities, as Jos 3:13,17; 6:12; 1Ki 8:3; though the Levites also might bear it, as appears from Num 3; Num 4; Num 10; 1Ch 15:2.
The elders of Israel were assistants to the priests, and overseers to take care that the law should be kept, and read, and observed.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9-13. And Moses wrote this law, anddelivered it unto the priestsThe law thus committed to writingwas either the whole book of Deuteronomy, or the important part of itcontained between the twenty-seventh and thirtieth chapters. It wasusual in cases of public or private contract for two copies of theengagement to be madeone to be deposited in the national archivesor some secure place for reference, should occasion require. Theother was to remain in the hands of the contracting parties (Jer32:12-14). The same course was followed on this renewal of thecovenant between God and Israel. Two written copies of the law wereprepared, the one of which was delivered to the publicrepresentatives of Israel; namely, the priests and the elders.
the priests, . . . who barethe ark of the covenantIn all ordinary journeys, it was thecommon duty of the Levites to carry the ark and its furniture (Nu4:15); but, on solemn or extraordinary occasions, that office wasdischarged by the priests (Jos 3:3-8;Jos 6:6; 1Ch 15:11;1Ch 15:12).
all the elders of IsraelTheywere assistants to the priests and overseers to take care of thepreservation, rehearsal, and observance of the law.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Moses wrote this law,…. The book of Deuteronomy, or the Pentateuch, the five books of Moses, which he had now finished, and which all of them together are sometimes called the law, Ga 4:21;
and delivered it unto the priests, the sons of Levi; who were the teachers of the law, as Aben Ezra observes; see Mal 2:7; and therefore it was proper to put it into their hands, to instruct the people in it, and that the people might apply to them in any matter of difficulty, or when they wanted to have any particular law explained to them:
which bare the ark of the covenant of the Lord; for though they were the Levites, and particularly the Kohathites, who in journeying carried the ark; see Nu 4:5; yet sometimes it was borne by the priests; see Jos 3:13;
and unto all the elders of Israel; the judges and civil magistrates in the respective tribes; for as there were in the book of the law several things which belonged to the priests to perform, and all of them they were to instruct in, so there were others which were to be the rule of judgment to judges, and all civil magistrates, and which they were to take care were put in execution; and therefore it was proper that they should have a copy of this law, and which must be here understood; for it cannot be thought that one and the same copy should be given both to the priests and to all the elders. The Jews say Moses wrote thirteen copies of the law, twelve for the twelve tribes, and one to be put into the ark, to convict of fraud or corruption, should any be made s.
s Debarim Rabba, sect. 9. fol. 244. 2.
Fuente: John Gill’s Exposition of the Entire Bible
| The Reading of the Law. | B. C. 1451. |
9 And Moses wrote this law, and delivered it unto the priests the sons of Levi, which bare the ark of the covenant of the LORD, and unto all the elders of Israel. 10 And Moses commanded them, saying, At the end of every seven years, in the solemnity of the year of release, in the feast of tabernacles, 11 When all Israel is come to appear before the LORD thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing. 12 Gather the people together, men, and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law: 13 And that their children, which have not known any thing, may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over Jordan to possess it.
The law was given by Moses; so it is said, John i. 17. He was not only entrusted to deliver it to that generation, but to transmit it to the generations to come; and here it appears that he was faithful to that trust.
I. Moses wrote this law, v. 9. The learned bishop Patrick understands this of all the five books of Moses, which are often called the law; he supposes that though Moses had written most of the Pentateuch before, yet he did not finish it till now; now he put his last hand to that sacred volume. Many think that the law here (especially since it is called this law, this grand abridgment of the law) is to be understood of this book of Deuteronomy; all those discourses to the people which have taken up this whole book, he, being in them divinely inspired, wrote them as the word of God. He wrote this law, 1. That those who had heard it might often review it themselves, and call it to mind. 2. That it might be the more safely handed down to posterity. Note, The church has received abundance of advantage from the writing, as well as from the preaching, of divine things; faith comes not only by hearing, but by reading. The same care that was taken of the law, thanks be to God, is taken of the gospel too; soon after it was preached it was written, that it might reach to those on whom the ends of the world shall come.
II. Having written it, he committed it to the care and custody of the priests and elders. He delivered one authentic copy to the priests, to be laid up by the ark (v. 26), there to remain as a standard by which all other copies must be tried. And it is supposed that he gave another copy to the elders of each tribe, to be transcribed by all of that tribe that were so disposed. Some observe that the elders, as well as the priests, were entrusted with the law, to intimate that magistrates by the power, as well as ministers by their doctrine, are to maintain religion, and to take care that the law be not broken nor lost.
III. He appointed the public reading of this law in a general assembly of all Israel every seventh year. The pious Jews (it is very probable) read the laws daily in their families, and Moses of old time was read in the synagogue every sabbath day, Acts xv. 21. But once in seven years, that the law might be the more magnified and made honourable, it must be read in a general assembly. Though we read the word in private, we must not think it needless to hear it read in public. Now here he give direction,
1. When this solemn reading of the law must be, that the time might add to the solemnity; it must be done, (1.) In the year of release. In that year the land rested, so that they could the better spare time to attend this service. Servants who were then discharged, and poor debtors who were then acquitted from their debts, must know that, having the benefit of the law, it was justly expected they should yield obedience to it, and therefore give up themselves to be God’s servants, because he had loosed their bonds. The year of release was typical of gospel grace, which therefore is called the acceptable year of the Lord; for our remission and liberty by Christ engage us to keep his commandments, Luk 1:74; Luk 1:75. (2.) At the feast of tabernacles in that year. In that feast they were particularly required to rejoice before God, Lev. xxiii. 40. Therefore then they must read the law, both to qualify their mirth and keep it in due bounds, and to sanctify their mirth, that they might make the law of God the matter of their rejoicing, and might read it with pleasure and not as a task.
2. To whom it must be read: To all Israel (v. 11), men, women, and children, and the strangers, v. 12. The women and children were not obliged to go up to the other feasts, but to this only in which the law was read. Note, It is the will of God that all people should acquaint themselves with his word. It is a rule to all, and therefore should be read to all. It is supposed that, since all Israel could not possibly meet in one place, nor could one man’s voice reach them all, as many as the courts of the Lord’s house would hold met there, and the rest at the same time in their synagogues. The Jewish doctors say that the hearers were bound to prepare their hearts, and to hear with fear and reverence, and with joy and trembling, as in the day when the law was given on Mount Sinai; and, though there were great and wise men who knew the whole law very well, yet they were bound to hear with great attention; for he that reads is the messenger of the congregation to cause the words of God to be heard. I wish those that hear the gospel read and preached would consider this.
3. By whom it must be read: Thou shalt read it (v. 11), “Thou, O Israel,” by a proper person appointed for that purpose; or, “Thou, O Joshua,” their chief ruler; accordingly we find that he did read the law himself, Jos 8:34; Jos 8:35. So did Josiah, 2 Chron. xxxiv. 30, and Ezra, Neh. viii. 3. And the Jews say that the king himself (when they had one) was the person that read in the courts of the temple, that a pulpit was set up for that purpose in the midst of the court, in which the king stood, that the book of the law was delivered to him by the high priest, that he stood up to receive it, uttered a prayer (as every one did that was to read the law in public) before he read; and then, if he pleased, he might sit down and read. But if he read standing it was thought the more commendable, as (they say) king Agrippa did. Here let me offer it as a conjecture that Solomon is called the preacher, in his Ecclesiastes, because he delivered the substance of that book in a discourse to the people, after his public reading of the law in the feast of tabernacles, according to this appointment here.
4. For what end it must be thus solemnly read. (1.) That the present generation might hereby keep up their acquaintance with the law of God, v. 12. They must hear, that they may learn, and fear God, and observe to do their duty. See here what we are to aim at in hearing the word; we must hear, that we may learn and grow in knowledge; and every time we read the scriptures we shall find that there is still more and more to be learned out of them. We must learn, that we may fear God, that is, that we may be duly affected with divine things; and must fear God, that we may observe and do the words of his law; for in vain do we pretend to fear him if we do not obey him. (2.) That the rising generation might betimes be leavened with religion (v. 13); not only that those who know something may thus know more, but that the children who have not known any thing may betimes know this, how much it is their interest as well as duty to fear God.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 9-13:
Following the public charge of Joshua, Moses turned to the priests and elders (religious and political leaders) of Israel, and publicly delivered to them the Law which he had written. He commanded them that they should read aloud to the people all the Law, with the aim to teach them to observe the commandments, statutes, and ordinances of the Law.
Moses committed the Law to the priests and elders not in order that they might guard and protect it, but that they might teach it and instruct the people how to observe it. This is the purpose of God’s law today, Jas 1:22-25; 2Ti 3:16-17; Mat 28:19-20.
“Every seven years,” see Deu 15:1-6.
“Feast of tabernacles,” see Lev 23:33-43.
This solemn reading of the Law was not to be unto a select number. It was to include every man, woman, and child of Israel. The purpose: that Israel may hear and do what God commanded. In return, God promised peace and prosperity in their Land.
Fuente: Garner-Howes Baptist Commentary
9. And Moses wrote this law. It is unquestionable that Moses deposited the Book of the Law in the custody of the Levites, to enjoin upon them the duty of teaching; for although it is only related that they were commanded to recite the book before the people every seventh year, yet it is easy to gather that they were appointed the constant proclaimers of its doctrine. For it would have been absurd that the Law should lie buried for seven whole years, and that not a word should be heard of its instruction; besides, the difficulty of hearing in so great a multitude would be great, and the recollection of it would soon have vanished. In a word, very little would have been the use of the ceremony, if at all other times the Levites had been dumb, and nothing should have been heard throughout the land regarding the worship of God. This then was the object of the solemn promulgation of the Law, (Deu 31:10, etc.), which was made in the year of release, that the people should daily inquire the right way of serving God of the Levites, who were chosen to be as it were νομοφύλακες (guardians of the Law), that they might bring forward in due season whatever it was profitable to know. Here, then, is represented to us as in a mirror what Paul says, that the Church of God is “the pillar and ground of the truth,” (1Ti 3:15😉 because purity of doctrine is preserved unimpaired in the world, and propagated by the ministry of pastors, whilst piety would soon decay if the living preaching of doctrine should cease. Therefore Paul also elsewhere commands that the sound doctrine, of which he was a minister, should be committed by Timothy
“to faithful men, who should be able to teach others also.” (2Ti 2:2.)
First, then, we must remember, that the Book of the Law was given in trust, as it were, to the Levites, that the people might learn from them what was right. The addition of “the elders” is not superfluous; for although the office of teaching was not committed to them, yet were they given as coadjutors to the Levites, in order that they might uphold the doctrine of the Law, and not suffer it to be scorned. We know how great is the insolence of the people in rejecting pious teachers, unless they are restrained by those in authority; nor do the latter indeed duly fulfill their duty, if they do not keep their subjects to the study of religion, who would be otherwise too much disposed to impiety.
Moses in this passage calls by the name of “the Law,” not the Ten Commandments engraved on the two tables, but the interpretation of it contained in the four books. The circumstances took place thirty-nine years after God had spoken on Mount Sinai. What follows, that it was to be read every seven years, I have commented on elsewhere; (187) but there will be no harm in repeating what may serve for the understanding of this passage. The seventh year was chosen for this purpose, because all, both males and females, might then assemble at Jerusalem without detriment to their private interests, for there was a cessation from all labor; they neither sowed, nor reaped, and agriculture was altogether at a stand-still. There was therefore no business to prevent them from celebrating that festival, whereby God represented to them in a lively manner, how miraculously He had preserved their fathers in the desert. Lest the recollection of so great a benefit should ever perish, the Law indeed commanded them, wherever they might be, to go forth from their houses every year, and to pass seven days under the boughs of trees; but in the Sabbatical Year, when all was at rest at home, it was more convenient for them to go up to Jerusalem from all quarters, that by their very multitude they might the better testify their gratitude. Therefore it is added, “when all Israel is come,” etc. And it must be observed, that in that assembly they were more solemnly pledged, one and all, to keep the Law, because they were mutually witnesses against each other if they should break the covenant thus publicly renewed. On this account it is added, “Gather the people together, men, women, and children.” But that it might not be a mere empty spectacle, it is expressly commanded that the book should be read “in their hearing:” by which words a recitation is expressed, from whence the hearers might receive profit, else it would have been a sham and ludicrous parade; just as in the Papacy, when they loudly bellow out the Scriptures in an unknown tongue, they do but profane God’s name. To this end, therefore, did God desire the doctrine of His Law to be heard; viz., that He might obtain disciples for Himself; not that He might fill their ears with a senseless and unprofitable clamour. And indeed when the Popish priests were a little ashamed of altogether driving the people away from hearing God’s word, they devised this foolish plan of shouting to the deaf, as if this silly formality would satisfy God’s command, when He ordains that all should be taught from the least to the greatest: for it is afterwards again expressed, “that they may hear, and that they may learn.” Hence we lay it down, that the legitimate use of Scripture is perverted when it is enunciated in an obscure manner such as no one can understand. But whilst no other mode of reading Scripture is approved by God, except such as may instruct the people, so also the fruit of understanding, i.e., that they may learn to fear God, is required in the hearers. But it is undoubted, that “the fear of God” comprehends faith, nay, that properly speaking it springs from faith; and by this expression Moses indicates that the Law was given for the purpose of instructing men in piety and the pure service of God. At the same time we may learn from this passage, that all the services which are paid to God in ignorance, are extravagant, and illegitimate. The beginning of wisdom is to fear God; and on this point all agree; but then each one slips away to his own imaginations and erroneous devotions, as they choose to call them. God, however, in order to restrain such audacity as this, declares that he is not duly worshipped, except He shall first have been listened to. As to “the strangers,” when their participation in sacred things is in question, I have elsewhere observed that all foreigners are not so called, but only those who, being Gentiles by origin, had devoted themselves to God, and having received circumcision, had been incorporated into the Church; otherwise it would not have been lawful to admit them into the congregation of the faithful; and this is confirmed by the additional words, “that is within thy gates:” which is as much as if Moses had said, inhabitants of your cities, and dwelling together with the people. Finally, when their children are mentioned, reference is made to the propagation of sound doctrine, that the pure worship of God may continually be maintained. He therefore commands that the Law should be recited, not in one generation only, but as long as the status of the people may last; and surely all God’s servants ought to take care, that they may transmit to posterity what they have learnt themselves. Yet we must remark, that all doctrine which may have been handed down from their ancestors, is not here promiscuously commended; but God rather claims for Himself the entire authority, both towards the fathers and the children.
(187) Vide vol. 1, p. 370.
Fuente: Calvin’s Complete Commentary
2. LAW DELIVERED TO THE PRIESTS; COMMANDED To BE READ BEFORE ALL ISREAL EVERY
SEVEN YEARS (Deu. 31:9-13)
And Moses wrote this law, and delivered it unto the priests the sons of Levi, that bare the ark of the covenant of Jehovah, and unto all the elders of Israel. 10 And Moses commanded them, saying, At the end of every seven years, in the set time of the year of release, in the feast of tabernacles, 11 when all Israel is come to appear before Jehovah thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing. 12 Assemble the people, the men and the women and the little ones, and thy sojourner that is within thy gates, that they may hear, and that they may learn, and fear Jehovah your God, and observe to do all the words of this law; 13 and that their children, who have not known, may hear, and learn to fear Jehovah your God, as long as ye live in the land whither ye go over the Jordan to possess it.
THOUGHT QUESTIONS 31:913
537.
This is the first reference to Moses as the one who wrote this book, Read Num. 33:2; Exo. 24:4 for comparative references.
538.
The priests had a two-fold responsibility to the law of Jehovah; they were not only to protect it, but to.
539.
How often was this command of Moses fulfilled?
540.
There is strong prophetic reference in this passage. To what future place is reference made?
541.
For what purpose is the law of Jehovah to be read?
AMPLIFIED TRANSLATION 31:913
9 And Moses wrote this law, and delivered it to the Levitical priests, who carried the ark of the covenant of the Lord, and to all the elders of Israel.
10 And Moses commanded them, At the end of every seven years, at the set time of the year of release [of debtors from their debts], at the feast of booths,
11 When all Israel comes to appear before the Lord your God in the place which He chooses [for His sanctuary], you shall read this law before all Israel in their hearing.
12 Assemble the people, men, women, and children, and the stranger and the sojourner within your towns, that they may hear and learn (reverently) to fear the Lord your God, and be watchful to do all the words of this law,
13 And that their children, who have not known it, may hear, and learn (reverently) to fear the Lord your God, as long as you live in the land which you go over Jordan to possess.
COMMENT 31:913
AND MOSES WROTE THIS LAW (Deu. 31:9)The first time Moses writing is mentioned in this book. See also Deu. 31:22; Deu. 31:24. But Moses had written much before this time (Exo. 24:4, Num. 33:2, etc.) See the Introduction, III, (The Writer), and the special works by Rotherham and McGarvey included in this volume.
AND DELIVERED IT UNTO THE PRIESTS . . . AND UNTO ALL THE ELDERS (Deu. 31:9)A formal presentation, committing the keeping of the law into their hands. It was put by the side of the ark (Deu. 31:25), inside of which the tables of stone were kept. See Deu. 10:1-5, Heb. 9:1-5.
AT THE END OF EVERY SEVEN YEARS (Deu. 31:10)See Deu. 15:1-2; Deu. 15:9. The law which had been written was to be read to the people at the end of every seven years, during the festival of the year of release, that is, at the Feast of Tabernacles, Lev. 23:34, Deu. 16:13-16.
Adam Clarke comments: It is strange that this commandment, relative to a public reading of the law every seven years, should have been rarely attended to. It does not appear that from the time mentioned, Jos. 8:30, at which time this public reading took place, till the reign of Jehosphaphat, 2Ch. 17:7 [See also Deu. 31:9] there was any public seventh year readinga period of 530 years. The next seventh year reading was not till the eighteenth year of the regin of Joshiah, 2Ch. 34:30, a space of two hundred and eighty-two years. Nor do we find any other publicly mentioned from this time till the return from the Babylonish captivity, Neh. viii. 2. Nor is there any other record from that time to the destruction of Jerusalem.
The law was delivered to the priests and elders not merely for safe-keeping. It was to be read and enforced (Deu. 31:12-13). During the centuries of the Dark Ages the Roman Church kept the Bible safelysafely locked to the walls and pulpits of monastaries and cathedrals! Throughout Europe the word of God was preserved in Greek, Hebrew and Latin. The latter language, understood only by the learned, was again used in the sacred services. Thus the ignorance of the common man was perpetuated; for Latin was not understood by the common man.
ASSEMBLE THE PEOPLE, etc. (Deu. 31:12-13)Nehemiah, chapter 8, provides an illustration of this passage. The law was to be read so all Israel could hear . . . learn . . . fear . . . observe. Thus when Ezra read, he did so distinctly; and gave the sense, so that they understood the reading (Neh. 8:8), God wants his message communicated to his people! Reading, with understanding, is good; a mere rattling of words, a matter of mechanics, is not enough! Till I arrive, go ahead with the public reading, the preaching and the teaching (1Ti. 4:13, Berkeley).
Fuente: College Press Bible Study Textbook Series
Deu. 31:9-13. MOSES RESIGNS HIS CHARGE AS LAWGIVER TO THE PRIESTS.
(9-11) And Moses wrote this law, and delivered it unto the priests . . . And . . . commanded them, saying . . . thou shalt read.This must be distinguished from the deliverance of the book to the Levites in Deu. 31:25-26. The deliverance here must be understood as a charge and a trust conveyed to the priests, making them responsible for the reading of the law, and for the instruction of the people. This is the special duty of the priests. They are said to bear the ark of the covenant here; not because they always carried it (they did sometimes, as in Joshua 3), but because they were responsible for it, just as they were also responsible for the exposition of the law (Deu. 17:9). This is another example of the distinction between priests and Levites in the book of Deuteronomy.
(10, 11) At the end of every seven years, in the . . . year of release, in the feast of tabernacles . . . thou shalt read this law.The fulfilment of this command, as far as the reading of the law is concerned, is described in Jos. 8:34-35; and again at the feast of tabernacles in Nehemiah 8. That the law read on these occasions was especially the book of Deuteronomy appears from the Talmudical treatise Sotah (p. 41), where the reading of it by the king is described as beginning with Deu. 1:1 : These are the words. It is in this connection that the story is told of Agrippa that he wept when he came to Deu. 17:15, Thou mayest not set a stranger over thee. But they said, Fear not, Agrippa, thou art our brother, and he then finished the reading. It was read from a platform erected in the forecourt of the temple. From this passage it is clear that the reading was understood to refer specially to the book of Deuteronomy.
(13) That their children . . . may hear.It is obvious from this that the existence of many copies of the law was not contemplated by the writer. Comp. Deu. 6:6-7 : These words shall be in thine heart, and thou shalt teach them.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. And Moses wrote this law This law need not mean the whole of the book of Deuteronomy, but only the most important part. At this time it was formally handed over to the priests for safe keeping.
Which bare the ark of the covenant It was the province of the Kohathites to carry the ark and its furniture. See Num 4:15. It would seem that on special occasions the priests performed the office of bearing the ark, as in the passage through Jordan (Jos 3:3; Jos 4:9) and around Jericho, (Jos 6:6,) and in the solemn proclamation of the law at Ebal and Gerizim, and in the dedication of the temple. 1Ki 8:3.
And unto all the elders The priests represented the ecclesiastical polity and the elders the civil polity of Israel. In these two bodies the whole nation was represented.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Law Is Handed Over In Written Form And It Is Commanded That It Be Read In Its Totality To All Israel Every Seven Years ( Deu 31:9-13 ).
Moses’ attention now turned to the priests. They primarily had the responsibility for the maintenance of the whole covenant, especially the ritual element.
Analysis using the words of Moses:
a And Moses wrote this law, and delivered it to the priests, the sons of Levi, who bear the ark of the covenant of Yahweh, and to all the elders of Israel (Deu 31:9).
b And Moses commanded them, saying, At the end of every seven years, in the set time of the year of release, in the feast of tabernacles, when all Israel is come to appear before Yahweh your God in the place which He shall choose, you shall read this law before all Israel in their hearing (Deu 31:10-11).
b Assemble the people, the men and the women and the little ones, and your resident alien who is within your gates, that they may hear, and that they may learn, and fear Yahweh your God, and observe to do all the words of this law (Deu 31:12).
a And that their children, who have not known, may hear, and learn to fear Yahweh your God, as long as you live in the land to which you go over the Jordan to possess it (Deu 31:13).
Note that in ‘a’ Moses wrote the Instruction and handed it over officially to the priests who would teach it to, and enforce it on, the people, and in the parallel it is so that their children might hear it and learn to fear Yahweh. In ‘b’ they were to gather every seven years to hear the reading of the whole Torah at the Feast of Tabernacles, and in the parallel the people were to be assembled to hear, learn and fear Yahweh.
Deu 31:9
‘ And Moses wrote this law, and delivered it to the priests, the sons of Levi, who bear the ark of the covenant of Yahweh, and to all the elders of Israel.’
In the context of the book ‘this law’ would refer to the whole of Deuteronomy up to this point. God’s instruction in Deuteronomy is now firmly placed in the context of the Sanctuary. But the fact that he did this confirms that he would also have done it previously for the remainder of the Law, the whole of the Pentateuch. Deuteronomy in itself was very much incomplete as a source of Law, it had simply given various slants on it, and said very little about the ritual that would be the primary responsibility of the priests. He would have been irresponsible merely to record this popular version, and not the more detailed requirements contained elsewhere. This is confirmed in Neh 8:14-15 when in the reading of the law at the feast of Tabernacles Leviticus was clearly read. Thus Moses had this written in order to put it with the other scrolls/tablets (Deu 31:26).
We are not to see the whole Law as all written down for the first time at that stage. It had taken many years to write, and to bring to completion. Moses would have recorded it and built on it. It would already have been placed ‘by the side of the Ark of the Covenant of Yahweh’. But now he was about to die and so he had finalised it with this summary in Deuteronomy, and then solemnly handed it over to the religious and secular leadership. It was to be the foundation of their authority. Now that Moses would no longer be with them this would be their Bible.
It was not handed over to Joshua. While Joshua was supreme leader under Yahweh, the oversight of the people was in the joint hands of the priests and the elders, and the Law was therefore held within the Sanctuary, a seal on the covenant between Yahweh and His people.
“The priests, the sons of Levi, who bear the Ark of the covenant of Yahweh.” The priesthood had overall responsibility for the Ark and all its movements. It was under their jurisdiction. This does not mean that they had to actually carry it themselves, except when it was uncovered and going forth to war. Levites had been appointed for the task of being its bearers when it was covered (Num 4:4-15). But it was the priests who covered it and had overall responsibility, and who alone could carry it when it was uncovered. To have such an exalted position as this, responsibility for the Ark of the covenant of Yahweh, demonstrated their unique standing with Yahweh. They were the throne-servants who served the Lord of the whole earth.
“All the elders of Israel.” These might include in this context the princes of the tribes, the tribal heads, the judge (Deu 17:9) and wider judges, the sub-tribal heads, the leading men of the tribes, the commanders of thousands, and the wider-family heads. (Compare Deu 29:10; 2Ch 5:2).
Deu 31:10-11
‘ And Moses commanded them, saying, At the end of every seven years, in the set time of the year of release, in the feast of tabernacles, when all Israel is come to appear before Yahweh your (thy) God in the place which he shall choose, you shall read this law before all Israel in their hearing.’
Provision was now made for the reading of God’s Instruction every seven years during the seventh year ‘Year of Release’ at the Feast of Tabernacles. Then all Israel would appear before Him at the place which He would choose to hear the reading of ‘this law’, the whole Law, ‘before all Israel’ in their hearing. In Nehemiah it is clear that ‘the book of the law’ read at the feast of Tabernacles certainly included Leviticus (Neh 8:14-15, compare Lev 23:34-42). This periodic reading out of a treaty was a familiar feature of many treaties as a reminder to those bound by them.
This confirms the importance of the Year of Release to Israel. Only one aspect has been mentioned in Deuteronomy (Deu 15:1-11), but it was a year of great import (Exo 23:10-11; Lev 25:2-7), indeed of such importance that, when they failed to keep it, it would be divinely enforced by turning them out of the land (Lev 26:34-35; Lev 26:43). Their failure to observe it was a sign of refusal to recognise His ownership of the land, and of themselves and their time.
Of course this was not the only time when the people would hear God’s Instruction. Some part of it would be communicated at every feast. But this was to be the time when the whole Law was read out.
“The year of release.” Compare Deu 15:1; Deu 15:9 where debt was released, and Exo 22:11 where the land was ‘released’.
Deu 31:12
‘ Assemble the people, the men and the women and the little ones, and your (thy) resident alien who is within your (thy) gates, that they may hear, and that they may learn, and fear Yahweh your God, and observe to do all the words of this law,’
For this reading of God’s Instruction all must gather, men, women, children and resident aliens so that all may learn, and fear Yahweh and observe to do all that He had said in His Instruction.
But it may be that some of the women and children could be represented by some who would stand in for them from among their number, and that recitals of the Law were also arranged in cities and towns, for the cattle could not be left for seven days without milking on their farms. ‘All Israel’ in verse 11 could mean all the adult males. They certainly had to gather at the Sanctuary. But some of the remainder could possibly gather in their cities and towns. Compare how unleavened bread had to be throughout the whole of Israel at the feast of unleavened bread (Deu 16:4) even though the males had to gather at the Sanctuary.
Deu 31:13
‘ And that their children, who have not known, may hear, and learn to fear Yahweh your (of ye) God, as long as you (ye) live in the land to which you (ye) go over the Jordan to possess it.’
This was to be very much a renewing of the covenant with the latest members of Israel. Each seven years the latest additions to Israel would ‘know and hear and learn to fear’ Yahweh their God. And this was to go on for as long as they lived in the land which they were going over Jordan to possess. They too must learn that the land was Yahweh’s and that they held it from Him.
They would, of course, have been taught the instruction of Yahweh from babyhood. But hearing it solemnly read out at the feast would be the seal on their recognition of it as the word of Yahweh.
For the theoretical purpose for the land was that it would be an everlasting kingdom under Yahweh, a land of purity and light among the nations, a land where Yahweh and His people would be together within the covenant relationship. It was to be like a marriage. The actual practise would in fact turn out to be far different simply because of the disobedience of the people.
But in the final analysis it was preparing for a greater purpose which would be revealed in the coming Messiah, resulting in an everlasting kingdom which was beyond man’s wildest dreams.
Fuente: Commentary Series on the Bible by Peter Pett
Ver. 9. And Moses wrote this law i.e. says Houbigant, what he had before addressed to the people; not the whole Pentateuch, which, he says, is never understood by the word law in the books of Moses. As, however, in other parts of Scripture, the word is so understood, many interpreters think that the whole Pentateuch is here meant. Gal 4:21. Neh 10:35-36. 2Ki 23:24. 2Ch 31:3. This law he delivered to the priests the sons of Levi, to be placed in the ark, and to be read to the people every seventh year; which seems a convincing proof, that the whole five books of Moses are meant.
Fuente: Commentary on the Holy Bible by Thomas Coke
Moses is the writer of those five books which bear his name; but it should seem, that over and above the sacred volume of these five books, he wrote the law to deposit in the ark separately: laying it up in the ark, not only for its security, and to imply its sacredness, but it carried with it this also, that in JESUS, which that ark typified, the whole law is kept and completed. He saith himself; by his type David, thy law is within my heart; or as it might have been read, in the midst of my bowels, meaning part of himself. Psa 40:8 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Deu 31:9 And Moses wrote this law, and delivered it unto the priests the sons of Levi, which bare the ark of the covenant of the LORD, and unto all the elders of Israel.
Ver. 9. Unto the priests. ] God’s library-keepers, his depositaries.
Unto all the elders of Israel.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Deu 31:9-13
9So Moses wrote this law and gave it to the priests, the sons of Levi who carried the ark of the covenant of the LORD, and to all the elders of Israel. 10Then Moses commanded them, saying, At the end of every seven years, at the time of the year of remission of debts, at the Feast of Booths, 11when all Israel comes to appear before the LORD your God at the place which He will choose, you shall read this law in front of all Israel in their hearing. 12Assemble the people, the men and the women and children and the alien who is in your town, so that they may hear and learn and fear the LORD your God, and be careful to observe all the words of this law. 13Their children, who have not known, will hear and learn to fear the LORD your God, as long as you live on the land which you are about to cross the Jordan to possess.
Deu 31:9 Moses wrote this law Several times in the Pentateuch it says, Moses wrote (cf. Exo 17:14; Exod. 24:4, 22; Exo 34:1; Exo 34:27-28; Num 17:2-3; Num 33:2; Deu 4:13; Deu 5:22; Deu 31:9; Deu 31:22). Moses gave the Law to Israel to standardize the will of God for future generations.
to the priests, the sons of Levi It is interesting that there is some divergency in exactly who are priests:
1. tribe of Levi (always)
2. sons of Aaron (often)
All priests are Levites, but not all Levites are priests.
to the elders This refers to tribal elders. In this verse Moses entrusts the law to Israel’s religious and secular (i.e., tribal) leaders. However, in reality, all of Israel’s leaders and laws were seen as religious (i.e., YHWH’s will). There was no secular versus sacred in Israel. All was sacred because all belonged to YHWH! There were special days and special places, but all of life was regulated by divine decrees!
Deu 31:10 There are two dates referred to in this verse:
1. one was every year, the Feast of Booths
a. Exo 23:16-17; Exo 34:22
b. Lev 23:33-43
c. Deu 16:13-15
2. one was every seventh year (i.e., the Sabbatical year)
a. Exo 23:10-11
b. Lev 25:1-7
c. Deu 15:1-6
Here Moses adds to the regular rituals the reading of the covenant.
The Feast of the Booths was an annual event meant to remind Israel of YHWH’s gracious and powerful acts of deliverance from Egypt and His provision and presence during the wilderness wanderings. This festival of thanksgiving for deliverance/freedom, as well as the freedom from debt ceremony, occurred every seventh year (i.e., Sabbath year, cf. Leviticus 25). The combination of these two freedom events was a perfect time to review the Mosaic law covenant with this gracious, covenant-making God!
SPECIAL TOPIC: THE FEASTS OF ISRAEL
Deu 31:11 the place which He will choose This verse in Moses’ day referred to the gathering of all males three times a year (cf. Leviticus 23) at the tabernacle (cf. Exo 20:24; Deu 12:5; Deu 12:11; Deu 12:13; Deu 14:25; Deu 15:20; Deu 16:7; Deu 16:16; Deu 17:8; Deu 17:10; Deu 18:6; Deu 26:2).
Later it would refer to the central shrine located in Jerusalem.
you shall read this law in front of all Israel This was a covenant renewal event. The Law was clearly revealed (i.e., read) and Israel committed herself to its keeping! Everyone in Israel’s society was present (cf. Deu 31:12-13), even the newest generation (i.e., of Bar Mitzvah age, e.g., Isa 7:16).
The law was not only for a later king nor current leaders, but for all the people through their generation and even resident aliens!
Deu 31:12 may hear. . .learn. . .fear Notice the progression of VERBS:
1. hear – BDB 1033, KB 1570, Qal IMPERFECT, common in Deuteronomy, meaning to hear so as to do
2. learn – BDB 540, KB 531, Qal IMPERFECT
3. fear – BDB 431, KB 432, Qal PERFECT (see last paragraph below)
4. be careful to observe
a. BDB 1036, KB 1581, Qal PERFECT
b. BDB 793, KB 889, Qal INFINITIVE CONSTRUCT
Notice that #1,2,3 are repeated in Deu 31:13 to relate to the new generation, which did not as yet know (BDB 393, KB 390, Qal PERFECT). This law was meant to be known and kept through multiple generations of Israelis.
In some ways this progression reminds me of Ezra (cf. Ezr 7:10). Israel is to fear or revere (BDB 431) YHWH (cf. Deu 4:10; Deu 14:23; Deu 17:19), but not fear anyone or anything else!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
wrote. See note on Exo 17:14.
the priests, &c. = the Kohathites. Num 4:1-15.
Fuente: Companion Bible Notes, Appendices and Graphics
Moses: Deu 31:22-24, Deu 31:28, Num 33:2, Dan 9:13, Mal 4:4, Mar 10:4, Mar 10:5, Mar 12:19, Luk 20:28, Joh 1:17, Joh 1:45, Joh 5:46
delivered: Deu 31:24-26, Deu 17:18
the priests: Hos 4:6, Mal 2:7
which bare: Num 4:15, Jos 3:3, Jos 3:14-17, Jos 6:12, 1Ki 8:3, 1Ch 15:2, 1Ch 15:12-15
Reciprocal: Exo 17:14 – memorial Exo 24:4 – wrote Exo 34:27 – Write Deu 1:5 – to declare Deu 31:25 – bare the ark Jos 4:10 – Moses Jos 8:33 – priests 2Ki 17:37 – wrote for you 2Ki 22:10 – Shaphan 1Ch 15:13 – for that Neh 8:2 – priest
Fuente: The Treasury of Scripture Knowledge
Deu 31:9. Moses wrote this law Largely so called, comprehending not only the contents of this book of Deuteronomy, but the whole law or doctrine delivered unto him, contained in these five books. Or rather it is probable the whole Pentateuch is here intended, which is the meaning of the word law in many parts of Scripture. And delivered it unto the priests Who were in duty bound to be peculiarly conversant with it, to keep it carefully and religiously, and to bring it forth upon occasion, and instruct the people out of it. And unto all the elders The magistrates, whose office it was to see that these laws of God were duly observed. The Jews allege that Moses, having delivered one copy unto the priests, gave one likewise to each tribe, which he committed to the care of the elders of it.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Deu 31:9-13. Part of D according to Kuenen, Dillmann, etc. It is this law (D) which is to be read at Tabernacles (Deu 16:13-15) and septennially in the year of release (Deu 15:1 ff.*).
Deu 31:11. appear before: Deu 16:16*.
Deu 31:12. See Deu 29:11.
Deu 31:13. children: Deu 4:9*.your: read (with five MSS., Sam., Syr., Vulg.), their.
Deu 31:14 f., Deu 31:23 (JE). Cf. Num 27:22 f. (P): two accounts of the appointment of Joshua to succeed Moses. See Deu 1:37, Deu 32:1 f. for a third version.
Deu 31:16-30. Introduction to Moses Song.In Deu 31:16-22 Yahweh tells Moses of what will happen after his death.
Deu 31:16. sleep with thy fathers: Gen 47:30.whoring: Exo 34:16 (cf. Eze 6:9). Temple prostitution (Deu 23:17 f.*) is hardly meant.
Deu 31:21. Read (with Sam., LXX, Syr.), sware to their fathers.
Deu 31:24; Deu 31:26. this law: read with Staerk, Steuernagel, Bertholet, this song. The entire section (Deu 31:16-30) forms the prologue to the song of Deu 32:1-43. If we retain the Matthew , 24-26 essentially repeats 9.
Deu 31:25. Levites: Deu 10:8*.
Deu 31:28. these words: i.e. the song (Deu 32:1 ff.).
Fuente: Peake’s Commentary on the Bible
2. The seventh year covenant renewal ceremony 31:9-13
"Moses assigned the priests and elders the duty of regularly republishing the law of the covenant. The effect of this was to associate the priests and elders with Joshua in the responsibility of rule and in the esteem of Israel. More important, all the covenant people, together with all human authorities in the covenant community, were placed under the lordship of the Giver of the law." [Note: Kline, "Deuteronomy," p. 198.]
Before he died, Moses left a written document with the leaders of the nation that the Israelites regarded as God’s law (Deu 31:9, cf. Jos 1:8). This probably refers to Moses’ exposition of the law (chs. 5-26), though the exact meaning of the "law" (torah, instruction, Deu 31:9; Deu 31:24) here is not clear.
The national leaders were to read this law to the whole nation every seventh (sabbatical) year at the Feast of Booths (Tabernacles). This reading would remind and instruct God’s people concerning His gracious will for them. It was common in other ancient Near Eastern countries for the priests to assemble the people periodically and read them the king’s covenant (cf. Deu 16:13-17).