John Calvin Commentary Deuteronomy 31:9

"And Moses wrote this law, and delivered it unto the priests the sons of Levi, that bare the ark of the covenant of Jehovah, and unto all the elders of Israel." — Deuteronomy 31:9 (ASV)

And Moses wrote this law. It is unquestionable that Moses deposited the Book of the Law in the custody of the Levites, to charge them with the duty of teaching. Although it is only related that they were commanded to read the book aloud before the people every seventh year, it is easy to infer that they were appointed the constant proclaimers of its doctrine.

For it would have been absurd for the Law to lie buried for seven whole years with not a word of its instruction being heard. Moreover, hearing would be very difficult in such a large crowd, and the memory of it would soon have disappeared. In short, the ceremony would have been of very little use if the Levites had been silent at all other times, and nothing had been heard throughout the land regarding the worship of God.

This then was the object of the solemn proclamation of the Law (Deuteronomy 31:10 and following), which was made in the year of release: that the people should daily inquire from the Levites about the right way to serve God. The Levites were chosen to be, as it were, νομοφύλακες (guardians of the Law), so that they might present in due season whatever it was beneficial to know.

Here, then, is shown to us as in a mirror what Paul says, that the Church of God is “the pillar and ground of the truth,” (1 Timothy 3:15). This is because purity of doctrine is preserved intact in the world and spread by the ministry of pastors, while piety would soon decline if the living preaching of doctrine were to cease.

Therefore Paul also elsewhere commands that the sound doctrine, of which he was a minister, should be committed by Timothy “to faithful men, who should be able to teach others also” (2 Timothy 2:2).

First, then, we must remember that the Book of the Law was given in trust, as it were, to the Levites, so that the people might learn from them what was right.

The addition of “the elders” is not unnecessary. For although the office of teaching was not committed to them, they were given as assistants to the Levites, so that they might uphold the doctrine of the Law and not allow it to be despised.

We know how great the arrogance of the people is in rejecting pious teachers, unless they are restrained by those in authority. Nor indeed do those in authority properly fulfill their duty if they do not keep their subjects committed to the study of religion, as they would otherwise be too much inclined to impiety.

In this passage, Moses calls by the name of “the Law” not the Ten Commandments engraved on the two tablets, but the interpretation of it contained in the four books. The circumstances took place thirty-nine years after God had spoken on Mount Sinai. I have commented elsewhere on what follows, namely that it was to be read every seven years;¹⁸⁷ but there will be no harm in repeating what may aid in understanding this passage.

The seventh year was chosen for this purpose because all, both males and females, might then assemble at Jerusalem without harm to their private interests, for there was a stopping of all labor; they neither sowed nor reaped, and agriculture was altogether at a halt. There was therefore no business to prevent them from celebrating that festival, by which God showed them in a vivid manner how miraculously He had preserved their ancestors in the desert. So that the memory of so great a benefit should never perish, the Law indeed commanded them, wherever they might be, to leave their houses every year and spend seven days under the branches of trees. But in the Sabbatical Year, when all was at rest at home, it was more convenient for them to go up to Jerusalem from all regions, so that by their sheer numbers they might better demonstrate their gratitude.

Therefore it is added, “when all Israel is come,” etc. And it must be observed that in that assembly they were more solemnly committed, one and all, to keep the Law, because they were witnesses to each other if they should break the covenant that was thus publicly renewed. On this account it is added, “Gather the people together, men, women, and children.”

But that it might not be a mere meaningless spectacle, it is expressly commanded that the book should be read “in their hearing.” By these words, a reading aloud is expressed from which the hearers might receive benefit; otherwise, it would have been a deceptive and ridiculous display.

This is just as in the Papacy, when they loudly shout the Scriptures in an unknown tongue, they only desecrate God’s name. Therefore, God desired the doctrine of His Law to be heard for this purpose: namely, that He might obtain disciples for Himself, not that He might fill their ears with a senseless and unprofitable noise.

Indeed, when the Popish priests were somewhat ashamed of completely preventing the people from hearing God’s word, they devised this foolish plan of shouting to the deaf. It was as if this silly formality would satisfy God’s command, when He ordains that all should be taught, from the least to the greatest. For it is afterwards again expressed, “that they may hear, and that they may learn.”

Hence we establish that the legitimate use of Scripture is perverted when it is spoken in an obscure manner that no one can understand. But while God approves no other mode of reading Scripture except that which may instruct the people, so also the fruit of understanding—i.e., that they may learn to fear God—is required in the hearers.

It is undoubted that “the fear of God” comprehends faith; indeed, properly speaking, it springs from faith. By this expression, Moses indicates that the Law was given to instruct people in piety and the pure service of God. At the same time, we may learn from this passage that all services rendered to God in ignorance are excessive and illegitimate.

The beginning of wisdom is to fear God, and on this point all agree. But then each person slips away to their own imaginations and mistaken devotions, as they choose to call them. God, however, in order to restrain such presumption as this, declares that He is not properly worshipped unless He has first been listened to.

Regarding “the strangers,” when their participation in sacred things is in question, I have elsewhere observed that not all foreigners are so called, but only those who, being Gentiles by origin, had devoted themselves to God and, having received circumcision, had been incorporated into the Church. Otherwise, it would not have been lawful to admit them into the congregation of the faithful. This is confirmed by the additional words, “that is within thy gates,” which means the same as if Moses had said, inhabitants of your cities and dwelling together with the people.

Finally, when their children are mentioned, reference is made to the spread of sound doctrine, so that the pure worship of God may be continually maintained. He therefore commands that the Law should be read aloud, not in one generation only, but as long as the condition of the people may last. Surely all God’s servants ought to take care that they transmit to posterity what they have learned themselves. Yet we must remark that not all doctrine handed down from their ancestors is indiscriminately commended here; rather, God claims for Himself the entire authority, both towards the fathers and the children.

¹⁸⁷ Vide vol. 1, p. 370..