Exegetical and Hermeneutical Commentary of Deuteronomy 31:10
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,
10. At the end of every seven years the year of release ] See Deu 15:1 ff. set time ] Heb. mo‘ed, in Deu 16:6 of a fixed hour of day; here as in Exo 23:15 (see Dri.’s note) of a season fixed for a sacred festival; for another application see Deu 31:14.
the feast of Booths ] See Deu 16:13-15.
Fuente: The Cambridge Bible for Schools and Colleges
Deu 31:10-12
Thou shalt read this law.
The public reading of the law
Directions here given for public reading of the law.
1. To be read at the feast of tabernacles, the greatest of all their festivals, when, harvest and vintage being completed, they had most leisure to attend to it. This feast was celebrated in the year of release, the most proper time that could be chosen for reading the law; for then the people were freed from debts, troubles, and cares of a worldly nature, and at liberty to attend to it without distraction.
2. The law was to be read by Joshua, chief governor, and by others who had the charge of instructing the people. Thus Joshua himself read to the congregation (Jos 8:34-35); Josiah and Ezra (2Ch 34:30; Neh 8:2). But Jehoshaphat employed priests and Levites (2Ch 17:9). This public reading was in part the duty of the king, the Jews say, who began it, and that afterwards it was taken up by the priests.
3. The law was to be read in the hearing of all Israel (verse 11).
(1) Pious Jews who had copies doubtless read in their own houses.
(2) Some portion was read in the synagogue every Sabbath day (Act 15:21).
(3) In Jehoshaphats time it was read by his command in the different cities of Judah, and the people were instructed out of it by the priests and Levites, but at every year of release the law was read, not only publicly to all the people, but throughout, and read from an original copy, which served as a standard by which all other copies were tried.
4. The whole congregation must assemble to hear the law.
Hence learn–
1. That when our debts are remitted, and we are brought into the liberty of Gods children, we shall then delight to hear and obey our delivering Lord in every call of duty.
2. The Word of God, being our only rule, should be read and known of all; how cruel the attempt, and how contrary to the Divine will, to keep it locked up from the people in an unknown tongue, and to establish ignorance by law!
3. Nothing should engage us more solicitously than the early instruction of our children in the knowledge of the Holy Scriptures, which alone can make them wise unto salvation. (J. Wilson.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. – 11. At the end of every seven years-thou shalt read this law] Every seventh year was a year of release, De 15:1, at which time the people’s minds, being under a peculiar degree of solemnity, were better disposed to hear and profit by the words of God. I suppose on this ground also that the whole book of Deuteronomy is meant, as it alone contains an epitome of the whole Pentateuch. And in this way some of the chief Jewish rabbins understand this place.
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 first took place, till the reign of Jehoshaphat 2Ch 17:7, there was any public seventh year reading – a period of 530 years. The next seventh year reading was not till the eighteenth year of the reign of Josiah, 2Ch 34:30, a space of two hundred and eighty-two years. Nor do we flnd any other publicly mentioned from this time till the return from the Babylonish captivity, Ne 8:2. Nor is there any other on record from that time to the destruction of Jerusalem. See Dodd.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The year of release; when they were freed from debts and troubles, and cares of worldly matters, and thereby fitter to attend upon God and his service.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10, 11. At the end of every sevenyears, . . . thou shalt read this lawAt the return of thesabbatic year and during the feast of tabernacles, the law was to bepublicly read. This order of Moses was a future and prospectivearrangement; for the observance of the sabbatic year did not commencetill the conquest and peaceful occupation of Canaan. The ordinanceserved several important purposes. For, while the people hadopportunities of being instructed in the law every Sabbath and dailyin their own homes, this public periodical rehearsal at meetings inthe courts of the sanctuary, where women and children of twelve yearswere present (as they usually were at the great festivals), wascalculated to produce good and pious impressions of divine truth amidthe sacred associations of the time and place. Besides, it formed apublic guarantee for the preservation, integrity, and faithfultransmission of the Sacred Book to successive ages.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Moses commanded them,…. The priests and the elders, to whom the law was delivered:
saying; as follows:
at the end of [every] seven years; every seventh year was a year of rest to the land, and of remission of debts to poor debtors: at the close of this year or going out of it, according to the Misnah t, even on the eighth year coming in, the following was to be done, namely, the reading of the law; and so Jarchi interprets it of the first year of release, the eighth, that is, the first year after the year of release; but Aben Ezra better interprets it of the beginning of the seventh year; for as he elsewhere observes on De 15:1; the word signifies the extremity of the year, and there are two extremities of it, the beginning and the end, and the first extremity is meant; which is more likely than that the reading of the law should be put off to the end of the year, and which seems to be confirmed by what follows:
in the solemnity of the year of release, in the feast of tabernacles, or “in the appointed time” u; of the year of release, of the release of debtors from their debts, De 15:1; when the time or season appointed and fixed was come: moreover, what is here directed to being to be done at the feast of tabernacles, shows it to be at the beginning of the year, since that feast was in the month Tisri, which was originally the beginning of the year, before the coming of the children of Israel out of Egypt, and still continued so for many things, and particularly for the years of release w; and this was a very proper time for the reading of the law, when all the increase of the earth and fruits thereof were gathered in; and so their hearts filled, or at least should be, with gladness and gratitude; and when there was no tillage of the land, being the seventh year, and so were at leisure for such service; and when all poor debtors were released from their debts, and so were freed from all cares and troubles, and could better attend unto it.
t Sotah, c. 7. sect. 8. u “in tempore statuto”, Pagninus, Montanus: stato tempor. Junius & Tremellius, Piscator. w Misn. Roshhashanah, c. 1. sect. 1.
Fuente: John Gill’s Exposition of the Entire Bible
10. And Moses commanded them. The object of this precept is the same as that of the foregoing. He would have (the Law (238)) represented, and constantly kept before their eyes; now He commands that it should also be recited every seventh year, lest the knowledge of it should ever depart. But let us follow the order of the words. First of all, Moses says that “he wrote” the Law. Before this, the doctrines of religion had only been expressed by word of mouth, for their fathers had handed down traditionally to their children whatever had been declared to them from heaven. Thus the religion and faith of the people in Egypt was only founded on ancient revelations (oraculis) and the traditions of their fathers. But, forasmuch as nothing is more easy than for men’s minds, in their vanity, speedily to forget true doctrine, and to involve themselves in manifold errors, God, willing to provide against this evil, consigned the rule of piety to public records, (239) so that there might be no pretense of ignorance if their posterity should decline from it. Behold, then, the reason why the Law was written down, that God’s truth might be witnessed in the continued lapse of ages. He does not mean that the Law was so “delivered” to the Levites, that they should suppress it, or should be its only keepers; but if he had exhorted them all indifferently to read it, scarcely any would have applied themselves to its study; for so it is wont to happen, that individuals neglect what is enjoined generally upon all. Wherefore the Levites are appointed to be the guardians of the Law (nomophylaces), to watch diligently, amidst the neglect and contempt of others, lest the knowledge of God should fail. Nor is there any question that the Law was therefore entrusted to their hands, that they might be its interpreters. And to this that passage of Malachi refers, (Mal 2:7,) “For the priest’s lips should keep knowledge, and they should seek the Law at his mouth; for he is the messenger of the Lord of hosts.” For what is added immediately afterwards, that they should read over the Law every seventh year, cannot properly be taken, as if, during the rest of the time, it should remain hidden among themselves; for God would have them to teach daily, and constantly to remind the people of their duty. But lest this practice should become obsolete, either by the aversion of the people or the laziness of the priests, this solemn rite was added, that every seventh year when the most numerous assembly of the people took place, the promulgation of the Law should be renewed. Whence it appears that nothing is too sacred nor too abundantly fortified by precautions to escape violation and infraction from man’s wickedness; for when the recitation of the Law was thus precisely enjoined upon the Levites, it was surely astonishing and detestable that it should be, as it were, discovered in the time of Josiah, and that all were aroused by its novelty, as if they had never heard of it before. (2Kg 22:3, etc.) Exactly the same thing did not occur under the Papacy; but when its scarecrow (240) bishops desired to domineer and tyrannize, they used the artifice of declaring it unlawful to inquire into the mysteries of Scripture. Hence it was brought about that they might securely addict themselves to their ridiculous follies, and that the monks, their emissaries, might vent with impunity whatever fables came into their heads. But, in fine, the intention of God was that every seventh year the people should be reminded to meditate diligently on the law.
(238) Added from the French.
(239) En chartes authentiques. — Fr.
(240) Larvati. — Lat. Les Eveques comus et masquez. — Fr.
Fuente: Calvin’s Complete Commentary
10. The end of every seven years At the return of the sabbatic year and during the feast of tabernacles, which was kept to commemorate the wilderness journey, this law was to be repeated.
Fuente: Whedon’s Commentary on the Old and New Testaments
Ver. 10. In the feast of tabernacles This was the most proper season that could be chosen for the purpose; when, having gathered in all the fruits of the earth, they had abundant leisure to attend to the reading of the law; and being at the end of every seventh year, when men’s minds were free from cares by the release of their debts, the law was likely to make greater impression upon them. Though the males only were obliged to appear at the place of public worship at the annual feast of the tabernacle; yet it seems probable, from the 12th verse, that all Israel, men, women, and children, were to appear at this great septennial festival: accordingly, we are told, that Joshua read all the words of the law before all the congregation of Israel, with the women, and the little ones, and the strangers. Jos 8:34-35. From that time to the reign of Jehosaphat, 2Ch 17:7 which is computed to be five hundred and thirty years, we find no mention of a public reading of the law; nor from that time to the eighteenth year of king Josiah, 2Ch 34:30 which was a space of two hundred and eighty-two years; nor from that time till after the Babylonish captivity. Neh 8:2.
REFLECTIONS.1. Moses, to perpetuate the memory of these laws, commits them to writing. The blessing of having these records thus preserved is unspeakable; the law and gospel both, through mercy, are not committed to uncertain tradition, but recorded safely in the book of God, that our faith may not stand on the word of man, but on the power of God. 2. The care and custody of it is committed to the priests and elders, that themselves might be careful to conform to its precepts, and that the copies taken from it might be perfectly corresponding to the original. Ministers must speak as the oracles of God, and magistrates act according to the rule of God’s word; then God’s blessing and success will attend their labours. 3. A public reading of the whole, once in seven years, is appointed; every sabbath a portion was to be read, and, no doubt, in their families daily the good men failed not to occupy themselves in God’s word: but that none may plead ignorance, and also by the solemnity to awaken deeper attention, at the feast of tabernacles, in the year of release, the whole was to be read through. The whole congregation of Israel then assembled; as it imported them all to attend, that the rising generation might learn their duty, and be quickened in the way of obedience. Note; (1.) When we are most happy in the gospel-liberty preached by Jesus Christ, we shall delight to hear and obey him in every call of duty. (2.) The word of God, being our only rule, should be read and known of all; how cruel the attempt, and how contrary to the divine will, to keep it locked up from the people in an unknown tongue, and to establish ignorance by law! (3.) Nothing should engage us more solicitously, than the early instruction of our children in the knowledge of the holy Scriptures, which alone can make them wise unto salvation.
Fuente: Commentary on the Holy Bible by Thomas Coke
The law was read, no doubt, by the Israelites in their houses, among their children and families. Deu 11:18-20 . And we know, that Moses was read in the synagogue every Sabbath-day. Act 15:21 . But this reading once in every seventh year, which was the year of release, it was to be in the whole assembly of Israel, in a more express and public manner. But Reader! is there not somewhat typical here? Yes! and very sweet it is. The year of release pointed to the year of release in JESUS. In this release by the LORD JESUS from sin and destruction, from the breaches of the law, and all its condemning power; JESUS, who is the sum and substance of the law, having fulfilled it in his own person for his people, is constantly read and constantly made over to them, in all his offices, relations, and character; and hence his gospel is expressly called, the acceptable year of the LORD. Luk 4:18-19 . And it is worthy observation, that not only the males were required, as in the three great feast days of the year, to go up to Jerusalem, but in this year of release, the women, and children, and strangers were to be present. Teaching as expressly as possible, that neither Jew nor Gentile, bond nor free, male nor female, are separately interested, but all are one in CHRIST JESUS. Gal 3:28 . Reader! pray observe the sweetness and tenderness of that part of the precept, that the children which have not known anything: Anything of what? Apply it to the year of release in JESUS, and what is its gracious contents, but that our little ones, who receive from us in our fallen state, the seeds of sin, may be very early made acquainted, both with their ruined state by nature, and the only way of recovery by grace, in that merciful scheme of salvation, which is alone in the LORD JESUS. Oh! for grace to all parents, to record a memorial of this among their offspring!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
At the end, &c. Compare Deu 15:1.
solemnity = appointed time. Hebrew. mo’ed.
year of release. So called in Deu 15:9. The “release” is referred to in Deu 15:1, Deu 15:2, Deu 15:3. The noun “release” occurs only in these two passages. The verb occurs in Exo 23:11.
tabernacles = booths.
Fuente: Companion Bible Notes, Appendices and Graphics
Deu 15:1, Deu 15:2, Lev 23:34-43
Reciprocal: Exo 21:2 – and in the Lev 23:43 – General Deu 16:13 – the feast Jos 8:34 – he read 2Ki 23:2 – he read Neh 8:2 – priest Neh 8:18 – day by day Zec 14:16 – and to
Fuente: The Treasury of Scripture Knowledge
Deu 31:10-11. The year of release The most proper time that could be chosen for the purpose, when they were freed from debts, and troubles, and cares of a worldly nature, and at liberty to attend to the reading of it without distraction; and when all Israel were required to appear before the Lord, even the women and children, Deu 31:12. Thou shall read The chief governor was either to do it himself, or take care that it was done by the priests and others who had the charge of instructing the people. Thus, Joshua himself read all the words of the law before all the congregation of Israel, with the women, and the little ones, and the strangers, Jos 8:34; Josiah and Ezra did the same, 2Ch 34:30; Neh 8:2. But Jehoshaphat employed the priests and Levites to do it, 2Ch 17:9. This law before all Israel in their hearing It was to be read from this original copy, for the greater solemnity of the action, and that it might make a deeper and more lasting impression on their minds. The pious Jews who had copies of the law, doubtless read it frequently in their houses. Some portion of it was read in the synagogues every sabbath day, Act 15:21. In Jehoshaphats time it was read by his command in the different cities of Judah, and the people were instructed out of it by the priests and Levites; but at every year of release it was to be read, not only publicly, to all the people, but throughout.