Deuteronomy 31

31:1-29 For covenant documents to have abiding authority and relevance, they must be kept perpetually in a place where both parties could have easy access to them. The book of Deuteronomy had to be preserved for future reference so that Israel would always be reminded to submit to the Lord’s sovereignty.31:1-8 Moses’ impending death meant that his role as covenant administrator would soon be over. Joshua had to be properly and publicly introduced as his successor with the same authority.31:1 Based on the context, these instructions refers to all of Deuteronomy (see 1:1).

31:3 The Lord . . . will cross over ahead of you: The conquest would be God’s war. The conflict would be commanded, initiated, and led by the Divine Warrior, the Lord God of Israel (see 1:30). • From the earliest days of the Sinai wandering (Exod 17:8) to the present, Joshua had served as Moses’ attendant; now he was divinely appointed as Moses’ successor (see Deut 1:38; 3:23-29; Num 27:15-23).

31:4 Sihon and Og: See study note on 2:24; Num 21:21-35.

31:6 He will neither fail you nor abandon you: This encouragement for Israel on the verge of taking possession of the Promised Land also states a general principle of God’s care for his people (see also Heb 13:5).

31:9-13 So that future generations in Israel could be reminded of their covenant obligations, the covenant text was to be read publicly. Doing so was a practical necessity in an era when personal copies of documents were not generally available.31:9 Ark of the Lord’s Covenant: This gold-plated wooden chest contained the two stone tablets bearing the text of the Ten Commandments. It was also the Lord’s throne, as he sat there invisibly among his people (see study note on 10:1).

31:10 The Year of Release was the seventh year of the calendar, not the seventh year of a given transaction between individuals. All debts were to be cancelled and Hebrew bond servants released from obligation to their creditors (see 15:1-3). • Festival of Shelters (also known as the Feast of Tabernacles): The people observed this celebration in the seventh month (Tishri, September/October) of every year to commemorate God’s miraculous preservation of Israel in the wilderness. It also celebrated the fall harvest (see 16:13-15).

31:12 Even foreigners living among the Israelites were to submit to the requirements of the covenant law. Despite their disadvantaged status, the Lord would provide for them (see 10:18).

31:14 Tabernacle (literally Tent of Meeting): At first, the Tent of Meeting was a provisional place of encounter between God and his people (especially Moses). Later, the term became synonymous with the Tabernacle (see Exod 28:43; 33:7-11; 40:2; Num 11:16, 24, 26; 12:4). See study note on Lev 1:1.

31:15 Since God is spirit, he cannot be seen unless he chooses to manifest his glory physically. The pillar of cloud was such a manifestation, sometimes called a theophany (see study note on 1:33). When the pillar appeared, those who saw it recognized in it the presence of God (see Exod 33:9; Num 12:5).

31:18 I will hide my face: The invisible God used this figure of speech (see study note on 8:2) to communicate the breaking of fellowship between himself and his people. He turned away to indicate his rejection and repudiation.

31:19-22 When sung by the collective community in days to come, this song (32:1-43) would remind the people of God’s faithfulness in the past and of their too-frequent disloyalty. The major blessings for obedience and curses for disobedience were implicit in the song. The people of Israel would sing it as a sign that they had placed themselves under these promises and threats. Through music, they would be reminded of God’s blessings for obedience and would invoke God’s judgment should they prove unfaithful.

31:20 land flowing with milk and honey: See study note on 6:3. • become fat: Fatness did not imply obesity or self-indulgence but blessing and prosperity. • despise me: Israel would disregard the Lord and treat him lightly by falsely assuming that their prosperity had come through their own efforts or through the false gods of the land.

31:22 Moses wrote down the words: This statement is good evidence for the traditional view that Moses wrote Deuteronomy (see Deuteronomy Book Introduction, “Authorship”).

31:23 I will be with you: These words given to Joshua were the same words God spoke to Moses at the burning bush, when he called him to lead Israel out of Egypt (Exod 3:12). The same God, with the same assurance, was able to guarantee the same results.

31:26 beside the Ark: Unlike the stone tablets, the scroll of Deuteronomy was not to be placed in the Ark but near it, in the inner sanctuary of the Tabernacle and, later, of the Temple (see 31:9; Exod 25:16; 26:33). • a witness: Like the song that the Israelites were to sing (see Deut 31:19), the presence of the scroll of Deuteronomy would be a perpetual reminder of Israel’s covenant obligations and privileges (see 31:10, 19).

31:30–32:47 In ancient times, the validity of a treaty arrangement between individuals or nations was secured by both parties’ vows. Israel’s promise was in the song of witness that Moses composed under divine inspiration (31:19-22). When Israel sang the song (presumably as part of a regular covenant-renewal ceremony; 31:21), they invoked upon themselves the covenant’s judgments and reminded themselves of its promises.