Deuteronomy 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.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

Deuteronomy 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 Deuteronomy 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 (Deuteronomy 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 Joshua 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 Deuteronomy 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 Deuteronomy 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. Deuteronomy 6:6-7 : “These words shall be in thine heart, and thou shalt teach them.”

Benson Commentary

Deuteronomy 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.

Matthew Henry's Concise Commentary

31:9-13 Though we read the word in private, we must not think it needless to hear it read in public. This solemn reading of the law must be done in the year of release. The year of release was typical of gospel grace, which is called the acceptable year of the Lord; for our pardon and liberty by Christ, engage us to keep his commandments. It must be read to all Israel, men, women, children, and to the strangers. It is the will of God that all people should acquaint themselves with his word. It is a rule to all, therefore should be read to all. Whoever has read of the pains taken by many persons to get scraps of the Scriptures, when a whole copy could not be obtained, or safely possessed, will see how thankful we should be for the thousands of copies amongst us. They will also understand the very different situation in which the Israelites were placed for many ages. But the heart of man is so careless, that all will be found too little, to keep up a knowledge of the truths, precepts, and worship of God.

Barnes' Notes on the Bible

Moses hands over to Joshua that office as leader of the people, to which he had already been designated Deuteronomy 1:38; Numbers 27:23. He assigns also to the Levitical priests and the elders, as the ecclesiastical and civil heads of the nation, the responsibility of teaching the law and enforcing its observance Deuteronomy 31:10-13. Both these were symbolic acts, designed to mark the responsibility of the parties concerned after the death of Moses.

Jamieson-Fausset-Brown Bible Commentary

De 31:9-13. He Delivers the Law to the Priests, to Read It Every Seventh Year to the People.

9-13. And Moses wrote this law, and delivered it unto the priests—The law thus committed to writing was either the whole book of Deuteronomy, or the important part of it contained between the twenty-seventh and thirtieth chapters. It was usual in cases of public or private contract for two copies of the engagement to be made—one to be deposited in the national archives or some secure place for reference, should occasion require. The other was to remain in the hands of the contracting parties (Jer 32:12-14). The same course was followed on this renewal of the covenant between God and Israel. Two written copies of the law were prepared, the one of which was delivered to the public representatives of Israel; namely, the priests and the elders.

the priests, … who bare the ark of the covenant—In all ordinary journeys, it was the common duty of the Levites to carry the ark and its furniture (Nu 4:15); but, on solemn or extraordinary occasions, that office was discharged by the priests (Jos 3:3-8; 6:6; 1Ch 15:11, 12).

all the elders of Israel—They were assistants to the priests and overseers to take care of the preservation, rehearsal, and observance of the law.

Matthew Poole's Commentary

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 Joshua 3:13,17 6:12 1 Kings 8:3; though the Levites also might bear it, as appears from Num 3 Num 4 Num 10 1 Chronicles 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.

Gill's Exposition of the Entire 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, Galatians 4:21,

and delivered it unto the priests, the sons of Levi; who were the teachers of the law, as Aben Ezra observes; see Malachi 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 Numbers 4:5; yet sometimes it was borne by the priests; see Joshua 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.

Geneva Study Bible

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.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

9. Moses wrote this law] Besides Deuteronomy 31:24 the only statement to this effect in Deut.

this law] Heb. Tôrah, see on Deuteronomy 1:5. In Deut. the Code (possibly with hortatory additions, but we cannot tell the exact extent of it here intended, see Deuteronomy 27:3) is called Tôrah only in Deuteronomy 1:5, Deuteronomy 4:8 (parallel to statutes and judgements), Deuteronomy 4:44 (a title); twice in the law of the King Deuteronomy 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 Deuteronomy 31:9-26, and in Joshua 1:8. This unequal distribution is very striking.

the priests the sons of Levi] See on Deuteronomy 10:8, Deuteronomy 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 Deuteronomy 10:8.

the elders] See on Deuteronomy 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.

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 Deuteronomy 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 Deuteronomy 31:11 f. But the text is not certain.

Pulpit Commentary

Verses 9-13. - Moses turns next to the priests and the elders, and to them he commits the Law which he had written, with the injunction to read it to the people at the end of every seven years during the festival of the year of release, viz. at the Feast of Tabernacles (cf. Leviticus 23:34), when they appeared before the Lord. At the end of every seven years (cf. Deuteronomy 15:1). The Law was committed to the priests and elders, not merely to preserve it in safe keeping, but that they might see to its being observed by the people; else why commit it to the elders whose it was to administer rule in the nation, as well as to the priests who alone had access to the ark of the covenant where the Law was deposited? Moses "entrusted the reading to the priesthood and the college of elders, as the spiritual and secular rulers of the congregation; and hence the singular, Thou shalt read this Law to all Israel" (Keil). By the Law here is meant the Pentateuch; but it does not necessarily follow that the whole of the Pentateuch was to be thus read. As the reading was to be only once in seven years, it may be concluded that it was not so much for the information of the people that this was done, as for the purpose of publicly declaring, and by a solemn ceremony impressing on their minds the condition on which they held their position and privileges as the chosen people of the Lord; and for this the reading of select portions of the Torah would be sufficient. The Feast of Tabernacles was appointed as the season for the reading, doubtless because there was a connection between the end for which the Law was read and the spirit and meaning of that festival as a festival of rejoicing because of their deliverance from the uncertainty and unsettledness of their state in the wilderness, and their establishment in a well-ordered state where they could in peace and quietness enjoy the blessings which the bounty of God bestowed. When all Israel is come to appear before the Lord (cf. Deuteronomy 16:16). Thou shalt read this law (cf. Joshua 8:34; 2 Kings 23:2; Nehemiah 8:1, etc.). Deuteronomy 31:9

Keil and Delitzsch Biblical Commentary on the Old Testament

Moses then handed over the law which he had written to the Levitical priests who carried the ark of the covenant, and to all the elders of Israel, with instructions to read it to the people at the end of every seven years, during the festal season of the year of release ("at the end," as in Deuteronomy 15:1), viz., at the fast of Tabernacles (see Leviticus 23:34), when they appeared before the Lord. It is evident from the context and contents of these verses, apart from Deuteronomy 31:24, that the ninth verse is to be understood in the way described, i.e., that the two clauses, which are connected together by vav. relat. ("and Moses wrote this law," "and delivered it"), are not logically co-ordinate, but that the handing over of the written law was the main thing to be recorded here. With regard to the handing over of the law, the fact that Moses not only gave the written law to the priests, that they might place it by the ark of the covenant, but also "to all the elders of Israel," proves clearly enough that Moses did not intend at this time to give the law-book entirely out of his own hands, but that this handing over was merely an assignment of the law to the persons who were to take care, that in the future the written law should be kept before the people, as the rule of their life and conduct, and publicly read to them. The explanation which J. H. Mich. gives is perfectly correct, "He gave it for them to teach and keep." The law-book would only have been given to the priests, if the object had been simply that it should be placed by the ark of the covenant, or at the most, in the presence of the elders, but certainly not to all the elders, since they were not allowed to touch the ark. The correctness of this view is placed beyond all doubt by the contents of Deuteronomy 31:10. The main point in hand was not the writing out of the law, or the transfer of it to the priests and elders of the nation, but the command to read the law in the presence of the people at the feast of Tabernacles of the year of release. The writing out and handing over simply formed the substratum for this command, so that we cannot infer from them, that by this act Moses formally gave the law out of his own hands. He entrusted the reading to the priesthood and the college of elders, as the spiritual and secular rulers of the congregation; and hence the singular, "Thou shalt read this law to all Israel." The regulations as to the persons who were to undertake the reading, and also as to the particular time during the seven days' feast, and the portions that were to be read, he left to the rulers of the congregation. We learn from Nehemiah 8:18, that in Ezra's time they read in the book of the law every day from the first to the last day of the feast, from which we may see on the one hand, that the whole of the Thorah (or Pentateuch), from beginning to end, was not read; and on the other hand, by comparing the expression in Deuteronomy 31:18, "the book of the law of God," with "the law," in Deuteronomy 31:14, that the reading was not restricted to Deuteronomy: for, according to v. 14, they had already been reading in Leviticus (ch. 23) before the feast was held - an evident proof that Ezra the scribe did not regard the book of Deuteronomy like the critics of our day, as the true national law-book, an acquaintance with which was all that the people required. Moses did not fix upon the feast of Tabernacles of the sabbatical year as the time for reading the law, because it fell at the beginning of the year,

(Note: It by no means follows, that because the sabbatical year commenced with the omission of the usual sowing, i.e., began in the autumn with the civil year, it therefore commenced with the feast of Tabernacles, and the order of the feasts was reversed in the sabbatical year. According to Exodus 23:16, the feast of Tabernacles did not fall at the beginning, but at the end of the civil year. The commencement of the year with the first of Tisri was an arrangement introduced after the captivity, which the Jews had probably adopted from the Syrians (see my bibl. Archaeol. i. 74, note 15). Nor does it follow, that because the year of jubilee was to be proclaimed on the day of atonement in the sabbatical year with a blast of trumpets (Leviticus 25:9), therefore the year of jubilee must have begun with the feast of Tabernacles. The proclamation of festivals is generally made some time before they commence.)

as Schultz wrongly supposes, that the people might thereby be incited to occupy this year of entire rest in holy employment with the word and works of God. And the reading itself was nether intended to promote a more general acquaintance with the law on the part of the people, - an object which could not possibly have been secured by reading it once in seven years; nor was it merely to be a solemn promulgation and restoration of the law as the rule for the national life, for the purpose of removing any irregularities that might have found their way in the course of time into either the religious or the political life of the nation (Bhr, Symbol. ii. p. 603). To answer this end, it should have been connected with the Passover, the festival of Israel's birth. The reading stood rather in close connection with the idea of the festival itself; it was intended to quicken the soul with the law of the Lord, to refresh the heart, to enlighten the eyes, - in short, to offer the congregation the blessing of the law, which David celebrated from his own experience in Psalm 19:8-15, to make the law beloved and prized by the whole nation, as a precious gift of the grace of God. Consequently (Deuteronomy 31:12, Deuteronomy 31:13), not only the men, but the women and children also, were to be gathered together for this purpose, that they might hear the word of God, and learn to fear the Lord their God, as long as they should live in the land which He gave them for a possession. On Deuteronomy 31:11, see Exodus 23:17, and Exodus 34:23-24, where we also find לראות for להראות (Exodus 34:24).