Deuteronomy · Chapter 31

V. 1. Went and spake-Continued to speak, an usual Hebrew phrase.

Verses 1, 2. Went and spake — Continued to speak, a usual Hebrew phrase. Go out and come in — Perform the office of a leader or governor, because my death approaches.

1. Moses went and spake these words — This expression serves, as in Exodus 11:1, and Genesis 35:22, to give a “pictorial description of what he was about to do in the sense of he prepared himself, or rose up.” — Keil.

V. 2. Go out and come in-Perform the office of a leader or governor, because the time of my death approaches.

Verse 2. I am a hundred and twenty years old] The life of Moses, the great prophet of God and lawgiver of the Jews, was exactly the same in length as the time Noah employed in preaching righteousness to the antediluvian world. These one hundred and twenty years were divided into three remarkable periods: forty years he lived in Egypt, in Pharaoh’s court, acquiring all the learning and wisdom of the Egyptians; (see Acts 7:20, 23;) forty years he sojourned in the land of Midian in a state of preparation for his great and important mission; (Acts 7:29, 30;) and forty years he guided, led, and governed the Israelites under the express direction and authority of God: in all, one hundred and twenty years.

Verses 1, 2. Went and spake — Continued to speak, a usual Hebrew phrase. Go out and come in — Perform the office of a leader or governor, because my death approaches.

Verse 2. I can no more go out and come in. Though Moses’s senses were in vigour, yet he felt the infirmities which admonish aged men to retire.

2. I am a hundred and twenty years old this day — The life of Moses is divided into three periods of forty years each. He was forty years old when he fled from Egypt to Midian. He was eighty when he stood before Pharaoh and told him to let the people go. And forty years of wandering in the wilderness are now drawing to a close. Compare the speech of Stephen in Acts 7; also Exodus 7:7; Deuteronomy 34:7. I can no more go out and come in — Though his eye is not dim nor his natural force abated, Moses is conscious that the infirmities of age will render him unsuited for the burdens he has hitherto borne. Also the Lord hath said unto me, Thou shalt not go over this Jordan — There is a sad reminder in these words both of his own and the people’s sin. Comp. Deuteronomy 3:27.

Verse 3. Joshua, he shall go over before thee] See Clarke on “Numbers 27:17”, &c.

Verse 6. Be strong] wqzj chizku, the same word that is used Exodus 4:21; 9:15, for hardening Pharaoh’s heart. See the notes there. The Septuagint, in this and the following verse, have, andrizou kai iscue, Play the man, and be strong; and from this St. Paul seems to have borrowed his ideas, 1 Corinthians 16:13: sthkete en th pistei\ andrizesqe, kratiousqe: Stand firm in the faith; play the man-act like heroes; be vigorous.

Verse 6. Be strong — In faith in God. He will not fail thee nor forsake thee — Will not leave thee to thyself, but will be always present with thee to assist and make thee successful in thy undertakings. This promise, though made at this time particularly to Israel and Joshua, yet belongs to all believers, Hebrews 13:5.

Verse 7. Moses — said to him in the face of all Israel — Lest any should question or deny his authority after Moses’s death. Be strong and of good courage — The same exhortation and promise are given to him in particular, that were before given to them all, because he was to bear the charge of them all, and the toil and burden of governing them, and conducting their affairs.

Ver. 7. Moses called to Joshua, to encourage and strengthen him. This we should also do to younger men, though Joshua was now growing old. The elders must honour the magistrate and the minister, that the people may follow their example.

7. Called unto Joshua — Moses, in the sight of all Israel, calls Joshua, who is to be his successor, and with words of encouragement tells him he is to go with the people into the Land of Promise, and to cause them to possess it.

Verse 8. The Lord-doth go before thee] To prepare thy way, and to direct thee.

He will be with thee] Accompany thee in all thy journeys, and assist thee in all thy enterprises.

He will not fail thee] Thy expectation, however strong and extensive, shall never be disappointed: thou canst not expect too much from him. Neither forsake thee] He knows that without him thou canst do nothing, and therefore he will continue with thee, and in such a manner too that the excellence of the power shall appear to be of him, and not of man.

V. 9. This law-Largely so called, the whole law or doctrine delivered unto Moses contained in these five books. To 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. The elders-Who were assistants to the priests, to take care that the law should be kept, and read, and observed.

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 Deuteronomy 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.

Verse 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.

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 Numbers 4:15. It would seem that on special occasions the priests performed the office of bearing the ark, as in the passage through Jordan (Joshua 3:3; 4:9) and around Jericho, (Joshua 6:6,) and in the solemn proclamation of the law at Ebal and Gerizim, and in the dedication of the temple. 1 Kings 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.

V. 10. The year of release-When they were freed from debts and troubles, and cares of worldly matters, and thereby fitter to attend on God and his service.

Verses 10. - 11. At the end of every seven years-thou shalt read this law] Every seventh year was a year of release, Deuteronomy 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 Joshua 8:30, at which time this public reading first took place, till the reign of Jehoshaphat 2 Chronicles 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, 2 Chronicles 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, Nehemiah 8:2. Nor is there any other on record from that time to the destruction of Jerusalem. See Dodd.

Verses 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, verse 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, Joshua 8:34; Josiah and Ezra did the same, 2 Chronicles 34:30; Nehemiah 8:2. But Jehoshaphat employed the priests and Levites to do it, 2 Chronicles 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, Acts 15:21. In Jehoshaphat’s 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.

Ver. 10. At the end of every seven years; when apprentices became free, and must for themselves hear the law and swear to it, as their fathers had done before them. Those septennial convocations were wise and salutary guardians of the Hebrew covenant. Christian ministers, at proper times, should do the same to all the young people.

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.

V. 11. Thou shalt read-Thou shalt cause it to be read by the priest or Levites; for he could not read it himself in the hearing of all Israel, but this was to be done by several persons, and so the people met in several congregations.

Verses 10. - 11. At the end of every seven years-thou shalt read this law] Every seventh year was a year of release, Deuteronomy 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 Joshua 8:30, at which time this public reading first took place, till the reign of Jehoshaphat 2 Chronicles 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, 2 Chronicles 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, Nehemiah 8:2. Nor is there any other on record from that time to the destruction of Jerusalem. See Dodd.

Verses 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, verse 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, Joshua 8:34; Josiah and Ezra did the same, 2 Chronicles 34:30; Nehemiah 8:2. But Jehoshaphat employed the priests and Levites to do it, 2 Chronicles 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, Acts 15:21. In Jehoshaphat’s 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.

11. Thou shalt read this law — This was a formal reading of the law in a general assembly of the whole nation gathered to the place that Jehovah should appoint. In Nehemiah 8:18, we learn that at the feast of tabernacles Ezra read in the book of the law of God day by day from the first day unto the last day. Later, the reading was on the first day of the feast, and only portions of Deuteronomy were read.

V. 12. Together-Not in one place. But into divers assemblies or synagogues. Women who hereby are required to go to Jerusalem at this solemnity, as they were permitted to do in other solemnities. Children-Such of them as could understand, as appears from Nehemiah 8:2,3, the pious Jews doubtless read it daily in their houses, and Moses of old time was read in the synagogues every sabbath day. But once in seven years, the law was thus to be read in public, to magnify it and make it honourable.

12. Gather the people together — Not the men alone, but the whole families were to listen to the solemn repetition of this law. What a deep and abiding impression this would produce!

Nothing was better calculated to keep alive the remembrance of Jehovah’s warnings and Jehovah’s promises.

V. 14. Give him a charge-Immediately from myself for his greater encouragement, and to gain him more authority with the people.

Verse 14. That I may give him a charge — Immediately from myself, for his great encouragement, and to gain him more authority with the people.

14. Call Joshua,… that I may give him a charge — Moses and Joshua at the direction of Jehovah present themselves in the tabernacle of the congregation, that Joshua may be solemnly installed in the responsible position he is to occupy after the death of the great leader. Jehovah appears in the pillar of cloud which stood before the door of the tabernacle. At this solemn moment Moses is told that after his death the nation will abandon Jehovah for the gods of the heathen, and then the terrible retribution that has been threatened will come upon them.

V. 16. The strangers of the land-That is, of the Canaanites, who will be turned out of their possessions, and become as strangers in their own land. This aggravates their folly to worship such gods as could neither preserve their friends, nor annoy their enemies.

Verse 16. Behold, thou shalt sleep with thy fathers] bkv shocheb, thou shalt lie down; it signifies to rest, take rest in sleep, and, metaphorically, to die. Much stress cannot be safely laid on this expression to prove the immortality of the soul, or that the people in the time of Moses had a distinct notion of its separate existence. It was, however, understood in this sense by Jonathan ben Uzziel, who in his Targum paraphrases the word thus: “Thou shalt lie down in the dust with thy fathers; and thy soul (Ëtmvn nishmethach) shall be laid up in the treasury of the life to come with thy fathers.”

Verse 16. Thou shalt sleep with thy fathers — Sleep is a common word for death, and, to those who believe a resurrection, has a peculiar propriety, to remind them that death shall not have dominion over them for ever, but that they shall awake as certainly as they fall asleep. This people will go after the gods of the strangers — That is, the Canaanites, who will be turned out of their possessions, and become as strangers in the land. This aggravates their folly to worship such gods as could neither preserve their friends nor annoy their enemies. What a convincing proof is this that these sacred writings are indeed divine! For what human knowledge could or would have pronounced this at a time when the whole people were undoubtedly actuated with the greatest willingness, and the strongest resolution to keep the commandments of God? Or what mere human legislator would, at the same time that he gave his laws, have left it upon record that his people would certainly forsake and break them?

Ver. 16. Thou shalt sleep with thy fathers, and this people will rise up, and go a whoring after other gods. The English follows the LXX, as do most other versions. But the Pharisees, in their long-continued disputations with the Sadducees, respecting the resurrection of the dead, by varying the punctuation, gave the text a sense widely different. µqw Ëytba µ[ bkv Ënh hinnecha shokab im abtecha ve-kam, Behold, thou shalt sleep with thy fathers, and rise again; and this people will go a whoring after the gods of strangers. If this promise were designed in any sense to comfort Moses at the close of life, it assuredly must designate a consolation higher than that of corruption in the grave. We cannot admit that Moses had less light than Joseph, who gave a command for the removal of his bones. For thus varying the punctuation from that of the Sadducees, the Pharisees had the whole weight of reason and revelation on their side.

V. 17. Hide my face-Withdraw my favour and help. Whatever outward troubles we are in if we have but the light of God’s countenance, we are safe. But if God hide his face from us then we are undone.

Verse 17. Then my anger shall be kindled against them — So it was upon their first defection to idolatry, (Judges 2:14,) and so it continued to be in all ages, as we read in that and the following sacred books. I will hide my face from them — A metaphor borrowed from kings, who will not allow those who have offended them to come into their presence and see their face. It signifies, I will withdraw my favour and my help. Whatever outward troubles we are in, if we have but the light of God’s countenance, we are safe. But if God hide his face from us, then we are undone. Are not these evils come upon us because God is not among us? — Here we see the true source of most national, domestic, and personal troubles, the absence of God, or his withdrawing his power, protection, and blessing. This made so remarkable a change in their affairs, that it could not but at last make them reflect on the cause of it. See Judges 3:9-15, and 4:3.

Verse 18. I will surely hide my face] Withdraw my approbation and my protection. This is a general meaning of the word in Scripture.

V. 19. Write this song-Which is contained Deuteronomy 32:1-43, and is put into a song that it may be better learned, and more fixed in their minds and memories. Put it in their mouths-Cause them to learn it, and sing it one to another, to oblige them to more circumspection. A witness-Of my kindness in giving them so many blessings, of my patience in bearing so long with them, of my clemency in giving them such fair and plain warnings, and my justice in punishing such an incorrigible people.

Verse 19. Write ye this song] The song which follows in the next chapter. Things which were of great importance and of common concern were, among the ancients, put into verse, as this was found the best method of keeping them in remembrance, especially in those times when writing was little practised. Even prose was sometimes sung. The history of Herodotus was divided into NINE books, and each inscribed with the name of one of the NINE Muses, because these books were anciently sung. Homer is reported to have sung his poems through different Greek cities. Aristotle observes that anciently the people sung their laws. And Cicero observes that it was a custom among the ancient Romans to sing the praises of their heroes at the public festivals. This was the case among the northern inhabitants of Europe, particularly in Ireland and Scotland; hence the Gaelic poetry of Ossian and others. See Dodd; and See Clarke’s note on “Exodus 15:1”, where the subject is largely treated.

Verse 19. Now, therefore, write this song — Recorded in the next chapter, the contents of which were put into a song, that they might be better learned and more fixed in their minds and memories. For it has always been thought the most profitable way of instructing people, and communicating things to posterity, to put them into verse. For which reason Aristotle reports that people anciently sung their laws. And Tully tells us it was the custom of the ancient Romans to have the virtues and praises of their famous men sung at their feasts. Teach it the children of Israel — Cause them to learn and understand it, and have it daily in their mouths. That this may be a witness for me — Of my kindness in giving them so many blessings, of my patience in bearing so long with them, of my clemency in giving them such fair and plain warnings, and of my justice in punishing such an incorrigible people.

Ver. 19. Write ye this song: the song in the next chapter. The history of great men and of illustrious deeds, was from the earliest periods of society celebrated in verse, or poetic composition. While the original copy of the law was deposited in the ark, Moses gave this poem to the elders, that copies might be multiplied among the people. The Greeks abounded with hymns in praise of the gods, once but men. The ancient laws were also often celebrated in verse.

19. Write ye this song… and teach it — An ode like the one that follows, in the time when the whole nation had its popular gatherings, its commemorative festal days, would be calculated to have a powerful and enduring effect upon the people.

V. 21. Their imaginations-Inclinations to Idolatry, which they do not check, as they ought; and some of them do not only cherish it in their hearts, but as far as they can and dare, secretly practise it, as may be gathered from Amos 5:25 Acts 7:43.

Verse 21. This song shall testify against them] Because in it their general defection is predicted, but in such a way as to show them how to avoid the evil; and if they did not avoid the evil, and the threatened punishment should come upon them, then the song should testify against them, by showing that they had been sufficiently warned, and might have lived to God, and so escaped those disasters.

Verse 21. This song shall testify against them as a witness — That they were sufficiently admonished of their duty, and forewarned what would be the consequence of their defection from me and my worship, (Deuteronomy 32:18, 19,) and be a clear evidence that the calamities which befall them are judgments sent from me for the punishment of their transgressions. How ought this to be remarked with wonder! For, to this very day, above three thousand years after, this song is a strong proof and demonstration, both to Jews and Christians, that Moses did indeed speak by the commandment of God. I know their imagination — Inclination to idolatry, which they do not check as they ought: and some of them do not only cherish it in their hearts, but, as far as they can and dare, secretly practise it, as may be gathered from Amos 5:25; Acts 7:43.

21. This song shall testify against them as a witness — This ode, passing down from father to son, from generation to generation, would rebuke the apostasy of the nation. How in the midst of prevailing idolatry and gross corruption these divine words would be like the utterances of the prophets of the old and the apostles of the new dispensation! Every time the ode was repeated it would reprove and rebuke. In the days of apostate kings, if the song were repeated, how startling the words, “They sacrificed unto devils, not unto God!”

V. 25. The Levites-The priests, Deuteronomy 31:9, who also were Levites.

Verses 25, 26. The Levites — The priests, (verse 9,) who also were Levites. Put it in the side — Or, by the side of the ark, as the same word is rendered, 1 Samuel 6:8. For it does not appear that it was laid up within the ark, it being expressly said that there was nothing in the ark save the two tables of stone, 1 Kings 8:9; 2 Chronicles 5:10. Probably this was the very same book which, after having been some way misplaced, was found in the house of the Lord in the days of Josiah, and publicly read by the king himself, for a testimony against the people, who were then almost ripe for ruin.

V. 26. Take this book-Probably the very same book, which (after having been some way misplaced) was found in the house of the Lord, in the days of Josiah, and publickly read by the king himself, for a witness against a people, who were then almost ripe for ruin. In the side-In the outside, in a little chest fixed to it, for nothing but the tables of stone were contained in the ark, 1 Kings 8:9, here it was kept for greater security and reverence. A witness against thee-Against thy people, to whom he turns his speech that they might be the more affected with it.

Verse 26. Take this book of the law] The standard copy to which all transcripts must ultimately refer: another copy was put into the bands of the priests. See Clarke’s note on “Deuteronomy 31:9”.

Verses 25, 26. The Levites — The priests, (verse 9,) who also were Levites. Put it in the side — Or, by the side of the ark, as the same word is rendered, 1 Samuel 6:8. For it does not appear that it was laid up within the ark, it being expressly said that there was nothing in the ark save the two tables of stone, 1 Kings 8:9; 2 Chronicles 5:10. Probably this was the very same book which, after having been some way misplaced, was found in the house of the Lord in the days of Josiah, and publicly read by the king himself, for a testimony against the people, who were then almost ripe for ruin.

Ver. 26. Take this book; namely, the Deuteronomy, except the last chapter, finished by authority. This, with the four former books, formed the Pentateuch of Moses, which was put in the side of the ark, that it might be easy of access.

26. In the side of the ark — Better rendered, by the side of the ark. The two tables of the Decalogue were placed in the ark. 1 Kings 8:9; Hebrews 9:4. The Targum of Jonathan says, “This law was placed in a chest near the ark. It was deposited there, not as a mere place of safety, but close by the place of the typical atonement for sin, the ark of the covenant, as a protest against their national breach of that covenant by idolatry.” See PUSEY on Daniel, p. 308. Some have thought that this is the copy found in the time of Josiah. 2 Kings 22:8: “And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the Lord.”

Verse 27. While I am yet alive-ye have been rebellious] Such was the disposition of this people to act contrary to moral goodness that Moses felt himself justified in inferring what would take place from what had already happened.

1. NEVER was a people more fully and faithfully warned, and from this very circumstance we may see that they were under no fatal constraining necessity to commit sin against God; they might have avoided it, but they would not. God was present to help them, till by their repeated provocations they forced him to depart: wrath therefore came upon them to the uttermost because they sinned when they might have lived to the glory of God. Those who abuse God’s grace shall not only have that grace taken away from them, but shall be punished for the abuse of it, as well as for the transgression. Every sin is double, and must have a twofold punishment; for 1. Grace is resisted; 2. Transgression is committed; and God will visit for both.

2. How astonishing it is that, with such examples of God’s justice before their eyes, the Jews should be so little affected; and that the Gentiles, who have received the Gospel of God, should act as if God would no more punish transgression, or that he must be so partial to them as to pass by iniquities for which the hand of his justice still continues heavy upon the descendants of Jacob! Let them take heed, for if God spared not the natural branches, he will not spare them. If they sin after the manner of the Jews, they may expect to be partakers with them in their punishments. What God does to nations he will do to individuals who reject his mercy, or trample under foot his grace; the soul that sinneth, and returns not to God by repentance and faith, shall die. This is a decree of God that shall never be reversed, and every day bears witness how strictly he keeps it in view.

3. The ode composed by Moses for this occasion was probably set to some lively and affecting air, and sung by the people. It would be much easier to keep such a song in remembrance, than an equal quantity of prose. The whole would have the additional circumstances of cadence and tune to cause it to be often repeated; and thus insure its being kept in memory. Poetry, though often, nay, generally abused, is nevertheless a gift from God, and may be employed with the best effect in his service. A very considerable part of the Old Testament is written in poetry; particularly the whole book of Psalms, great part of the prophet Isaiah, the Lamentations, and much of the minor prophets. Those who speak against poetic compositions in the service of God, speak against what they do not understand. All that a man hath should be consecrated to his Maker, and employed in his service; not only the energy of his heart and mind, the physical force of his body, but also the musical tones and modulations of his voice.

DEUTERONOMY

Verses 28-30. Gather unto me all the elders — It is probable that Moses, having spoken to the people what he was commanded, dismissed them again till he should write the following song; which having done, he summoned the elders (and people, verse 30) to deliver to them from his own mouth what he had written. Moses spake in the ears of all the congregation — Pronounced himself, with an audible voice, to the representatives of the congregation, and afterward ordered to be repeated to the people of every tribe, the following song or hymn.

28. Gather unto me all the elders — Moses now, after handing over the book of the law, directs that the elders of the tribes and all in official position be gathered around him. A general assembly representing the entire nation now come together to listen to the unequalled ode which bears the name of the Song of Moses.

Verses 28-30. Gather unto me all the elders — It is probable that Moses, having spoken to the people what he was commanded, dismissed them again till he should write the following song; which having done, he summoned the elders (and people, verse 30) to deliver to them from his own mouth what he had written. Moses spake in the ears of all the congregation — Pronounced himself, with an audible voice, to the representatives of the congregation, and afterward ordered to be repeated to the people of every tribe, the following song or hymn.

Verses 28-30. Gather unto me all the elders — It is probable that Moses, having spoken to the people what he was commanded, dismissed them again till he should write the following song; which having done, he summoned the elders (and people, verse 30) to deliver to them from his own mouth what he had written. Moses spake in the ears of all the congregation — Pronounced himself, with an audible voice, to the representatives of the congregation, and afterward ordered to be repeated to the people of every tribe, the following song or hymn.