Deuteronomy 31:9 - Meaning and Application

The law was given through Moses, as John 1:17 says. He was not only trusted to deliver it to that generation, but also to pass it on to later generations. Here we see that he was faithful in that trust.

Moses wrote this law, Deuteronomy 31:9. Bishop Patrick understands this to mean all five books of Moses, which are often called the law. He thinks that although Moses had already written most of the Pentateuch, the first five books of the Bible, he did not finish them until now. At this point he gave the sacred book its final form. Many others think that this law, especially since it is called “this law,” a full summary of God’s law, means the book of Deuteronomy. In that case, Moses wrote down all these speeches to the people, and because he was guided by God, he wrote them as God’s word.

He wrote this law so that those who heard it could review it often and remember it well. He also wrote it so it could be handed down safely to later generations. The church has gained much from writing down God’s truth, as well as from hearing it preached. Faith comes not only by hearing, but also by reading. The same care taken with the law, thanks be to God, was also taken with the gospel. Soon after it was preached, it was written down, so it could reach even those who would live at the ends of the earth.

After writing it, Moses placed it in the care of the priests and elders. He gave one official copy to the priests, to be kept beside the ark, Deuteronomy 31:26, where it would remain as the standard for all other copies. It is also likely that he gave another copy to the elders of each tribe, so it could be copied by anyone in that tribe who wished. Some notice that both the elders and the priests were given this trust. That shows that rulers, through their authority, as well as ministers, through their teaching, are to support religion and make sure the law is neither broken nor lost.

Moses also appointed a public reading of this law in a general gathering of all Israel every seventh year. God’s people likely read the law daily in their homes, and Moses was read in the synagogue every Sabbath day (Acts 15:21). But once every seven years, so the law might be honored even more, it had to be read in a public assembly. Though we read the word privately, we must not think it unnecessary to hear it read in public.

He first tells us when this solemn reading must happen, so the timing would add to its seriousness. It had to be done in the year of release. In that year the land rested, so people could more easily make time for this service. Servants who had been set free, and poor debtors who had been released from their debts, should know that since they had received the blessing of the law, they were rightly expected to obey it. They should yield themselves to be God’s servants, because he had loosed their bonds. The year of release pointed ahead to gospel grace, which is called the acceptable year of the Lord. Our forgiveness and freedom through Christ bind us to keep his commands (Luke 1:74, 75).

It was also to be done at the Feast of Booths in that year. At that feast they were especially commanded to rejoice before God (Leviticus 23:40). So the law was to be read then, both to guide their joy and keep it within proper bounds, and also to make their joy holy. They were to make God’s law the reason for their rejoicing, so they could read it gladly and not as a burden.

Moses also shows who was to hear it: all Israel, men, women, children, and the foreigner living among them, Deuteronomy 31:11-12. Women and children were not required to go up for the other feasts, but they were required to come for this one, when the law was read. It is God’s will that all people should become familiar with his word. Since it is a rule for all, it should be read to all. Since all Israel could not fit in one place, and one voice could not reach everyone, as many as the courts of the Lord’s house could hold met there, and the rest met at the same time in their synagogues.

Jewish teachers say the listeners were expected to prepare their hearts and hear with reverence, joy, and trembling, as on the day the law was given at Mount Sinai. Even those who already knew the whole law well were still bound to listen carefully. The one who reads is the messenger of the congregation, sent to make God’s words heard. I wish those who hear the gospel read and preached would remember that.

Moses also shows who should read it: “You shall read it,” Deuteronomy 31:11. This may mean Israel through the proper person appointed for that task, or Joshua, their chief ruler. In fact, Joshua did read the law himself (Joshua 8:34-35). So did Josiah, king of Judah (2 Chronicles 34:30), and Ezra (Nehemiah 8:3). The Jews say that when they had a king, he himself read in the temple courts. A pulpit was set up in the middle of the court for that purpose. The high priest handed the book of the law to the king, and the king stood to receive it. Before reading, he offered a prayer, as anyone did who was about to read the law publicly. Then, if he wished, he could sit and read. If he chose to stand, that was thought even better, as they say King Agrippa did. I would even suggest, as a guess, that Solomon is called “the Preacher” in Ecclesiastes because he gave the substance of that book in a public speech after reading the law at the Feast of Booths, according to this command.

The purpose of this solemn reading was clear. First, the present generation was to stay familiar with God’s law, Deuteronomy 31:12. They had to hear so they could learn, fear God, and do their duty. This shows what we should aim for when we hear God’s word. We must hear in order to learn and grow in understanding. Every time we read Scripture, we find more to learn from it. We must learn in order to fear God, that is, to be rightly moved by divine truth. And we must fear God in order to obey the words of his law, for we claim to fear him in vain if we do not obey him.

Second, the rising generation was to be shaped by religion from the beginning, Deuteronomy 31:13. The aim was not only that those who already knew something would know more, but also that children who had known nothing yet would soon learn how much it is their duty, as well as their good, to fear God.