Deuteronomy Chapter 31
Some Final Instructions from Moses
A. Moses charges the people, Joshua, and the priests.
1. (Deuteronomy 31:1–2) Moses at one hundred and twenty.
“And Moses went and spake these words unto all Israel. And he said unto them, I am an hundred and twenty years old this day; I can no more go out and come in: also the LORD hath said unto me, Thou shalt not go over this Jordan.” (Deuteronomy 31:1–2, KJV)
a. I am one hundred and twenty years old today
Moses begins his final address by openly acknowledging his age. At one hundred and twenty years old, he was not weakened by decay or disease. Scripture later confirms, “And Moses was an hundred and twenty years old when he died: his eye was not dim, nor his natural force abated” (Deuteronomy 34:7). His limitation was not physical—it was divine. God had declared a boundary that Moses could not cross—he would not enter the Promised Land. He could still climb Mount Nebo shortly after this (Deuteronomy 34:1), proving his physical strength remained. His words reflect submission to God’s authority, a theme consistent throughout his life.
b. You shall not cross over this Jordan
This declaration repeats God’s earlier judgment from Meribah. Yet here God adds further clarity—not only would Moses not lead the people into the land (“ye shall not bring this congregation into the land”, Numbers 20:12), but he would also not even cross over himself. God removed both leadership privilege and personal participation in the inheritance.
This distinction shows increasing severity. One could imagine Moses passing leadership to Joshua but still entering as a pilgrim. God denies even that. This speaks to the holiness of God—leaders are held to a stricter measure. “My brethren, be not many masters, knowing that we shall receive the greater condemnation” (James 3:1).
c. Why such a severe consequence?
This judgment traces back to Numbers 20:7–12, where Moses misrepresented God at Meribah. The people cried for water. God told Moses to speak to the rock (“speak ye unto the rock before their eyes; and it shall give forth his water”, Numbers 20:8). But Moses, frustrated and angry, struck the rock twice with his rod and spoke harshly: “Hear now, ye rebels; must we fetch you water out of this rock?” (Numbers 20:10).
He sinned in three ways:
He misrepresented God’s heart by speaking in anger when God was being merciful.
He misrepresented God’s power by implying that he and Aaron were the providers (“must we fetch you water”).
He disobeyed God’s direct word by striking instead of speaking.
d. Moses ruined a prophetic picture of Christ
The rock in the wilderness was a typological symbol of Christ: “And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ” (1 Corinthians 10:4). The first time in Exodus 17, God commanded Moses to strike the rock, picturing Christ being smitten for sin (Isaiah 53:4–5). But Christ is only smitten once. “By the which will we are sanctified through the offering of the body of Jesus Christ once for all” (Hebrews 10:10). From then on, life flows through spoken faith, not repeated sacrifice.
By striking twice, Moses distorted this picture. He implied Christ’s suffering was insufficient and must be repeated—something the New Testament declares is false (Hebrews 9:26–28; Hebrews 10:12). This is why God’s response was severe. Moses’ action was not a minor slip—it was a theological contradiction.
e. Moses now faces his destiny
He accepts God’s decision. Even though he pleaded before (“I pray thee, let me go over, and see the good land”, Deuteronomy 3:25), God said no. He now submits. The man who stood before Pharaoh now quietly steps aside for Joshua. He will see the land from afar, but never feel its soil beneath his feet.
2. (Deuteronomy 31:3–6) The charge to the children of Israel
“The LORD thy God, he will go over before thee, and he will destroy these nations from before thee, and thou shalt possess them: and Joshua, he shall go over before thee, as the LORD hath said. And the LORD shall do unto them as he did to Sihon and to Og, kings of the Amorites, and unto the land of them, whom he destroyed. And the LORD shall give them up before your face, that ye may do unto them according unto all the commandments which I have commanded you. Be strong and of a good courage, fear not, nor be afraid of them: for the LORD thy God, he it is that doth go with thee; he will not fail thee, nor forsake thee.”
(Deuteronomy 31:3–6, KJV)
a. “The LORD thy God, he will go over before thee”
With Moses departing, the people could have been tempted to despair. For forty years, Moses had been the visible leader and mediator of the nation. Yet Moses immediately directs their confidence—not toward himself, not even primarily toward Joshua—but toward the LORD. He says God Himself will cross the Jordan ahead of them. Leadership may change, but the presence of God does not. “For I am the LORD, I change not” (Malachi 3:6).
Moses assures them that the victory before them does not rest upon human strength or military genius, but upon God’s presence and promise. This is similar to God’s promise to Joshua later: “As I was with Moses, so I will be with thee: I will not fail thee, nor forsake thee” (Joshua 1:5). God’s presence is the true source of victory.
b. “He will destroy these nations from before thee… and Joshua, he shall go over before thee”
Here God gives both divine promise and human leadership. God will fight for Israel, yet Joshua will lead them in obedience. God’s sovereignty and man’s responsibility are not in conflict. Joshua is not a replacement equal to Moses, but he is God’s appointed instrument, just as Moses was.
The land will not be received passively. They must fight, but God will ensure the outcome. This mirrors how Sihon and Og were conquered east of the Jordan (Numbers 21:21–35). Their defeat became a testimony that God could do the same again in Canaan.
c. “And the LORD shall give them up before your face”
Their enemies were stronger, fortified, and numerous (Deuteronomy 7:1), yet God would “give them up”—hand them over—into Israel's power. This same language is used when God delivers the wicked to judgment (Psalm 81:12; Romans 1:24).
But victory is conditioned by obedience: “that ye may do unto them according unto all the commandments which I have commanded you.” God gives the victory, but Israel must execute His righteous judgment upon the Canaanites’ sin and idolatry (Deuteronomy 20:16–18). To show mercy where God commanded justice would be disobedience.
d. “Be strong and of a good courage… fear not”
This phrase becomes one of the most repeated divine commands in Scripture (Joshua 1:6–9; 1 Chronicles 28:20; Isaiah 41:10). God never commands courage in a vacuum. Courage in Scripture is never rooted in self-confidence, but in confidence in God’s presence and promise.
Fear is natural. Courage is faith in action. They were not to fear giants, chariots, or fortified cities, because “the LORD thy God, he it is that doth go with thee.” This is the same promise given to Abraham (Genesis 26:24), Jacob (Genesis 28:15), and later affirmed to all believers:
“For he hath said, I will never leave thee, nor forsake thee.” (Hebrews 13:5)
e. “He will not fail thee, nor forsake thee”
God's faithfulness is the foundation of courage. Moses was about to leave, but God was not. Earthly leaders die, nations change, circumstances shift, but God’s presence remains unmoved. Joshua will lead them, but God will sustain them. He will not abandon His covenant people, though He may discipline them.
This same truth carries into the New Testament. Jesus promises His church: “lo, I am with you alway, even unto the end of the world. Amen.” (Matthew 28:20)
3. (Deuteronomy 31:7–8) The charge to Joshua
“And Moses called unto Joshua, and said unto him in the sight of all Israel, Be strong and of a good courage: for thou must go with this people unto the land which the LORD hath sworn unto their fathers to give them; and thou shalt cause them to inherit it. And the LORD, he it is that doth go before thee; he will be with thee, he will not fail thee, neither forsake thee: fear not, neither be dismayed.”
(Deuteronomy 31:7–8, KJV)
a. “Moses called unto Joshua… in the sight of all Israel”
This moment is deeply intentional and symbolic. Moses publicly commissions Joshua in front of the entire nation. This was not a private conversation—it was a national declaration of succession. It assured Israel that leadership was being transferred by God’s command, not by political maneuvering. It also confirmed Joshua’s authority so that the people would follow him without hesitation (compare Numbers 27:18–23).
This commissioning reminds us of a critical truth: God’s work continues even when His servants change. Moses would die, but God’s plan would live. God was still the true King of Israel. He would still lead them into the land, though through a new instrument—Joshua. This shows how God uses people, yet no man is indispensable to God’s purposes.
b. “Be strong and of a good courage”
This command is repeated again and again to Joshua (Deuteronomy 31:23; Joshua 1:6–9), emphasizing that spiritual leadership requires courage rooted in faith. Joshua was not called to rely on his own strength, military skill, or charisma. His courage was to be based in the faithfulness of God.
Moses gives the reason for courage: “for thou must go with this people… and thou shalt cause them to inherit it.” God had chosen Joshua for this task—not to dream about it, not to observe it—but to lead it. This was both an honor and a weight. Joshua must lead a stubborn and often rebellious people into a land filled with fortified cities and giants. Thus courage was not optional—it was commanded.
Moses speaks in certainty: “thou shalt cause them to inherit it.” He does not say you might, but you shall. Moses builds Joshua up with confidence rooted in God’s promise, not in Joshua’s personality. This is biblical encouragement—faith-building, not flattery.
c. “And the LORD, he it is that doth go before thee”
This is the heart of the charge. Joshua would not walk alone. God Himself would go before him, just as He did in the pillar of cloud and fire (Exodus 13:21–22). The same God who parted the Red Sea and thundered from Sinai would now lead Joshua into the Promised Land.
This divine promise is expressed in five affirmations:
“He doth go before thee” – God prepares the way.
“He will be with thee” – God’s presence abides.
“He will not fail thee” – God will not weaken or grow tired.
“Neither forsake thee” – God will not abandon His servant.
“Fear not, neither be dismayed” – Therefore, Joshua has no reason to tremble or be broken in spirit.
This same promise echoes throughout Scripture to all believers:
“I will never leave thee, nor forsake thee.” (Hebrews 13:5)
“Lo, I am with you alway, even unto the end of the world.” (Matthew 28:20)
“When thou passest through the waters, I will be with thee.” (Isaiah 43:2)
d. God’s work done through God’s servant
Joshua was the man—appointed, equipped, commissioned. Yet the victory and inheritance would be entirely the Lord's doing. This balance is critical:
Man must obey and act (“thou must go with this people”).
But God alone gives victory and inheritance (“the LORD… will not fail thee”).
Moses avoids two extremes:
He does not say, “It is all up to you, Joshua.”
Nor does he say, “You don’t have to do anything; God will do it all.”
Instead, Moses affirms what Paul would later articulate: “For it is God which worketh in you both to will and to do of his good pleasure.” (Philippians 2:13)
4. (Deuteronomy 31:9–13) The charge to the priests
“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. And Moses commanded them, saying, At the end of every seven years, in the solemnity of the year of release, in the feast of tabernacles, When all Israel is come to appear before the LORD thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing. Gather the people together, men, and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law: And that their children, which have not known any thing, may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over Jordan to possess it.”
(Deuteronomy 31:9–13, KJV)
a. “And Moses wrote this law”
Here we see Moses, under divine inspiration, writing down the Law—most likely the entirety of Deuteronomy, and by extension, the whole Torah as God commanded (compare Exodus 24:4; Deuteronomy 31:24). Moses was not only a prophet and leader but also the God-ordained author of Scripture. Just as the future kings of Israel would be required to write their own personal copies of the Law (“And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book”, Deuteronomy 17:18), Moses as the shepherd-leader of God’s people first models this devotion.
Moses then delivered it to the priests—specifically the Levites, who bore the ark of the covenant—and to the elders. This is significant: the Law is preserved with the ark, the most holy object in Israel, symbolizing the presence and covenant of God. The Ark held the tablets of the Ten Commandments (Deuteronomy 10:2), Aaron’s rod, and manna (Hebrews 9:4). Now it would also hold the written Law—a testimony that God’s Word is central to His presence among His people.
b. “At the end of every seven years… thou shalt read this law”
God commanded that every seven years, during the year of release and specifically at the Feast of Tabernacles (Sukkot), the entire Law was to be read aloud to all the people.
This feast occurred at the end of the agricultural year (Leviticus 23:34–43), when the nation gathered in worship and remembrance of dwelling in booths during the Exodus.
The year of release (Shemitah) was when debts were cancelled and Hebrew servants set free (Deuteronomy 15:1–2).
So in a year of grace, liberty, harvest, and worship—God required a national Bible conference, a public reading of Scripture.
The reading was not meant to be mechanical but expositional, with explanation and understanding—just as it was later practiced in Nehemiah 8:1–8, when Ezra read the Law and the Levites gave the sense, “and caused them to understand the reading.”
However, in Israel’s history, this command was tragically neglected. Public readings are only explicitly recorded a few times:
Joshua 8:30–35
Jehoshaphat’s reforms (2 Chronicles 17:7–9)
King Josiah (2 Chronicles 34:30)
This scarcity suggests Israel often lacked a consistent public devotion to God’s Word—one reason for its repeated spiritual decline (Hosea 4:6, “My people are destroyed for lack of knowledge”).
c. “Gather the people… that they may hear, and that they may learn to fear the LORD”
God commands that everyone be gathered:
Men (leaders and heads of households),
Women (equal recipients of God’s Word),
Children (even those who could not yet fully understand),
Strangers within thy gates (Gentiles living among them).
This shows that God’s Word is not only for scholars or priests but for every soul. Faith comes by hearing (Romans 10:17, “So then faith cometh by hearing, and hearing by the word of God”).
The purpose of this reading was:
That they may hear – auditory exposure to truth.
That they may learn – intellectual understanding.
That they may fear the LORD your God – heart transformation and reverence.
That they may observe to do – obedience to God’s commands.
This was especially crucial for the children who had not known anything—a new generation that did not witness Egypt’s deliverance or Sinai’s fire. They had to be taught—truth is never inherited by genetics but transmitted through teaching (Psalm 78:5–7).
d. Theological importance
This section underlines several truths:
Scripture must be preserved faithfully (Moses writes it; priests protect it).
Scripture must be proclaimed publicly (read before all).
Scripture must be explained clearly (not just heard but understood).
Scripture must be taught generationally (children must learn God’s fear).
Scripture must lead to obedience (observe to do).
In short, Israel was not only a nation—it was a congregation of worshippers built upon God’s Word. Their national survival depended not on military might but on faithfulness to Scripture (Deuteronomy 8:3).
B. Moses Ensures His Legacy
1. (Deuteronomy 31:14–15) The preface to Joshua’s inauguration as leader of Israel
“And the LORD said unto Moses, Behold, thy days approach that thou must die: call Joshua, and present yourselves in the tabernacle of the congregation, that I may give him a charge. And Moses and Joshua went, and presented themselves in the tabernacle of the congregation. And the LORD appeared in the tabernacle in a pillar of a cloud: and the pillar of the cloud stood over the door of the tabernacle.”
(Deuteronomy 31:14–15, KJV)
a. “Behold, thy days approach that thou must die; call Joshua…”
God speaks plainly to Moses—his time is finished. There is no rebellion, no bitterness, only holy submission. Moses is not dying because of weakness or age, but because God has appointed the boundary of his ministry. “It is appointed unto men once to die” (Hebrews 9:27). But even more, this is the God-ordained transfer of leadership. Moses is to call Joshua and bring him into the tabernacle of the congregation, the very place where God met with His people (Exodus 29:42–43).
This is not merely a political transition but a sacred commissioning. Joshua is not consecrated by popularity or human vote, but by divine appointment. God Himself will “inaugurate him”—literally, give him a charge, as seen later in Deuteronomy 31:23. Leadership in God’s work is never self-assumed; it is received from God.
b. Joshua—a man prepared in the presence of God
Moses and Joshua appear together before the LORD. This is not the first time. Joshua had long been trained in proximity to God’s presence. Exodus 33:11 records, “his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle.” Long before he wielded a sword at Jericho, Joshua lingered at the doorway of God. He learned leadership not first in battle, but in worship.
This is God’s pattern:
Joseph learned faithfulness in prison before ruling in Pharaoh’s palace.
David tended sheep in obscurity before he sat on Israel’s throne.
The apostles were first with Jesus, then sent out by Jesus.
Joshua was not chosen because he was brilliant or charismatic, but because he was faithful in God’s presence. God exalts the one who walks closely with Him.
c. “And the LORD appeared… in a pillar of a cloud”
The visible glory of God appears. The pillar of cloud—the same presence that led them from Egypt (Exodus 13:21–22), filled the tabernacle (Exodus 40:34–38), and stood between Israel and Pharaoh—now comes again. This is divine approval upon both the end of Moses’ ministry and the beginning of Joshua’s.
The cloud stood over the door of the tabernacle, symbolizing that leadership is not merely horizontal (Moses to Joshua, man to man), but vertical—given by the God who dwells among His people. Evidence of God’s presence validates the transition.
d. The solemn weight of this moment
This scene marks one of the most profound leadership transitions in Scripture:
Moses, the great lawgiver, is about to die.
Joshua, the servant-warrior, is about to lead Israel into battle.
God Himself officiates the ceremony.
The pillar of glory appears to confirm His presence.
This is Moses’ retirement and Joshua’s commissioning. Yet, God remains unchanged. Leaders come and go, but “the LORD thy God, he it is that doth go with thee” (Deuteronomy 31:6).
The legacy of Moses is not his miracles, nor his leadership alone—it is that he formed a successor in the presence of God, ensuring that the work of the LORD would continue.
2. (Deuteronomy 31:16–22) A song of Moses to warn Israel in a time of future apostasy
“And the LORD said unto Moses, Behold, thou shalt sleep with thy fathers; and this people will rise up, and go a whoring after the gods of the strangers of the land, whither they go to be among them, and will forsake me, and break my covenant which I have made with them. Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall befall them; so that they will say in that day, Are not these evils come upon us, because our God is not among us? And I will surely hide my face in that day for all the evils which they shall have wrought, in that they are turned unto other gods. Now therefore write ye this song for you, and teach it the children of Israel: put it in their mouths, that this song may be a witness for me against the children of Israel. For when I shall have brought them into the land which I sware unto their fathers, that floweth with milk and honey; and they shall have eaten and filled themselves, and waxen fat; then will they turn unto other gods, and serve them, and provoke me, and break my covenant. And it shall come to pass, when many evils and troubles are befallen them, that this song shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed: for I know their imagination which they go about, even now, before I have brought them into the land which I sware. Moses therefore wrote this song the same day, and taught it the children of Israel.”
(Deuteronomy 31:16–22, KJV)
a. “Thou shalt sleep with thy fathers… this people will rise up, and go a whoring after other gods”
God tells Moses his death is near—“thou shalt sleep with thy fathers”—yet immediately afterward He reveals the tragic future of the nation Moses loved and led for forty years. Even before entering the Promised Land, God declares their eventual spiritual adultery: “they will rise up, and go a whoring after the gods of the strangers of the land.”
The phrase “play the harlot” or “go a whoring” is covenantal language (Hosea 1:2; Jeremiah 3:6). Israel was married to the LORD by covenant (Exodus 19:5–8; Ezekiel 16), and idolatry was spiritual adultery. God foresaw that prosperity in the land would lead to pride, pride to idolatry, and idolatry to covenant-breaking.
b. Divine response: “I will hide my face… they shall be devoured”
God’s reaction to Israel’s apostasy is not passive grief but holy judgment. He declares:
“My anger shall be kindled” – God’s wrath is a righteous response to covenant betrayal.
“I will forsake them… I will hide my face” – This is the most dreadful judgment of all. God’s withdrawal of His favor and presence means Israel will face their enemies alone (compare Psalm 30:7; Isaiah 59:2).
“Many evils and troubles shall befall them” – These include famine, conquest, exile (Leviticus 26; Deuteronomy 28).
Israel will eventually confess, “Are not these evils come upon us, because our God is not among us?” Yet confession alone, without repentance, is not restoration.
c. “Write ye this song… that this song may be a witness against them”
Here God commands Moses to compose a song—not to inspire national pride, but to confront national sin. This song (recorded in Deuteronomy 32) would serve as a witness, a perpetual reminder of Israel’s covenant with God and the consequences of rejecting Him.
Why a song?
Music is memorable—it imprints truth on the mind and heart more powerfully than speech alone.
It would be passed down from generation to generation—“it shall not be forgotten out of the mouths of their seed.”
It would remind them that God warned them before they sinned, so no one could say, “We did not know.”
d. Prosperity leading to apostasy
Notice God’s sequence:
“When I shall have brought them into the land… they shall have eaten and filled themselves, and waxen fat; then will they turn unto other gods.”
The danger was not poverty or suffering—but prosperity. Abundance often dulls spiritual hunger. This is echoed elsewhere:
Deuteronomy 8:10–14 – “Beware… lest thou forget the LORD.”
Proverbs 30:9 – “Lest I be full, and deny thee, and say, Who is the LORD?”
Hosea 13:6 – “According to their pasture, so were they filled… therefore have they forgotten me.”
e. Moses’ obedience: “Moses therefore wrote this song… and taught it”
Immediately Moses obeys. The same day he writes the song and begins teaching it to the people. Even knowing their future rebellion, Moses remains faithful to God’s command. He does not despair or give up; he finishes well. What a picture of steadfast obedience in the face of discouragement.
3. (Deuteronomy 31:23) The inauguration of Joshua
“And he gave Joshua the son of Nun a charge, and said, Be strong and of a good courage: for thou shalt bring the children of Israel into the land which I sware unto them: and I will be with thee.”
(Deuteronomy 31:23, KJV)
a. “Be strong and of a good courage”
This is now the third time in this chapter that Joshua hears these exact words (Deuteronomy 31:6, 7, 23), and he will hear them four more times in the book of Joshua (Joshua 1:6, 1:7, 1:9, and 1:18). This repetition is not accidental—it reveals both God’s tenderness and Joshua’s human frailty. Courage is not the absence of fear, but the ability to remain faithful in the presence of fear because God is with you.
Joshua’s repeated need for this command does not diminish him—it makes him relatable. Scripture does not present him as a fearless warrior but as a man who needed assurance from God. Even the greatest leaders struggle with uncertainty. God never flatters him; He forms him.
i. This command exposes Joshua’s weakness
Joshua was not naturally fearless. He had been Moses’ servant, not a public speaker nor a king. He had witnessed Israel’s rebellion and instability. He had seen Moses rejected, Korah rebel, and a whole generation die in the wilderness. Now he must lead this people across the Jordan into war against fortified cities and giants. God knew his heart and thus told him not once—but seven times—“Be strong and of a good courage.”
God does not waste words. If He repeats something, it is because His servant needs it.
ii. Weakness makes a man usable by God
The note you provided points to a profound truth: Many people are too strong for God to use—too full of themselves, their ambitions, their strategies. But Joshua was small enough to depend on God.
God delights to use those who know they are insufficient.
“God hath chosen the weak things of the world to confound the things which are mighty.” (1 Corinthians 1:27)
“Not by might, nor by power, but by my spirit, saith the LORD.” (Zechariah 4:6)
“When I am weak, then am I strong.” (2 Corinthians 12:10)
It is not natural confidence but humble dependence that God blesses.
iii. Joshua later becomes the encourager
The final time this phrase is used regarding Joshua is found in Joshua 10:25, where he tells the commanders of Israel:
“Fear not, nor be dismayed, be strong and of good courage.”
The one who once trembled now strengthens others. God’s encouragement, received personally, becomes the encouragement he gives publicly. This is discipleship: God comforts a man so that man can comfort others. “Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble.” (2 Corinthians 1:4)
b. God’s words to Joshua are direct, manly, and demanding
God does not coddle Joshua with flattery. He does not say, “Joshua, you’re already strong. You’ve got this.” Instead, He commands: “Step up. Be strong. Be courageous.” Obedience requires strength. Leadership requires courage. God speaks to men in a way that calls them upward—He appeals to responsibility, not self-esteem.
This is the biblical model of strong leadership—truth seasoned with promise.
Not soft sentimentality.
Not ego-boosting emotion.
But a call to rise to God’s assignment.
c. “Thou shalt bring the children of Israel into the land”
Joshua needed to hear that he would succeed—not because of his ability, but because of God’s oath. Joshua was not given a possibility; he was given a promise.
“Thou shalt bring…” – this is certainty, not speculation.
“Into the land which I sware unto them” – this is covenant fulfillment, tied to God’s promises to Abraham, Isaac, and Jacob (Genesis 12:7; 26:3; 28:13).
“And I will be with thee” – this is the heart of courage. The same words God spoke to Moses at the burning bush (Exodus 3:12), He now speaks to Joshua.
4. (Deuteronomy 31:24–27) Moses preserves the Law of God as a witness against Israel
“And it came to pass, when Moses had made an end of writing the words of this law in a book, until they were finished, That Moses commanded the Levites, which bare the ark of the covenant of the LORD, saying, Take this book of the law, and put it in the side of the ark of the covenant of the LORD your God, that it may be there for a witness against thee. For I know thy rebellion, and thy stiff neck: behold, while I am yet alive with you this day, ye have been rebellious against the LORD; and how much more after my death?”
(Deuteronomy 31:24–27, KJV)
a. “When Moses had made an end of writing the words of this law… until they were finished”
At this moment, Moses completes the writing of the Torah—Genesis through Deuteronomy—the foundational revelation of God to humanity and to Israel. These are not merely historical writings or national laws; these are the inspired, infallible words of God (2 Timothy 3:16). Moses finishes his God-appointed work as a prophet, lawgiver, and scribe of divine revelation.
Some skeptics argue that Moses could not have written the entire book of Deuteronomy, especially the account of his death in chapter 34. But this is no contradiction—Moses completed the law “until they were finished” here in chapter 31, and Joshua (or possibly Eleazar the priest) added the concluding record of Moses’ death under inspiration (Joshua 1:1; Deuteronomy 34:5–7). Jesus Himself affirmed Mosaic authorship, saying, “For had ye believed Moses, ye would have believed me: for he wrote of me” (John 5:46).
b. “Take this book of the law, and put it in the side of the ark”
Moses now commands the Levites to place the Book of the Law—the entire Torah—beside the ark of the covenant.
The two stone tablets of the Ten Commandments were kept inside the ark (Hebrews 9:4).
The book of the law was placed beside the ark, likely in a special compartment or box (Deuteronomy 10:5; 1 Samuel 6:8).
This physical placement is deeply symbolic:
God’s moral law (Ten Commandments) rests inside the ark beneath the mercy seat, where blood was sprinkled on the Day of Atonement (Leviticus 16:14).
God’s written covenant and testimony (Torah) rests beside the ark, where it can be read, taught, and serve as a legal witness.
This shows that Israel’s worship, priesthood, sacrifice, and national life were to be governed fully by the Word of God. The ultimate authority was not Moses, nor Joshua, nor the priests—but the Law written by God through Moses.
c. “That it may be there for a witness against thee”
Moses does not flatter Israel with illusions of their righteousness. He speaks with sobering honesty: “For I know thy rebellion, and thy stiff neck.” Already, while he was alive, they complained, rejected God’s word, worshipped the golden calf, and rebelled repeatedly. How much more would they do so after he died? He says this not to shame them but to warn them and to drive them toward obedience.
The Law is a witness against them, meaning:
When they disobey, the Law testifies that they knew better.
When judgment comes, they cannot claim ignorance.
The Law records both God’s promises and their responsibilities.
This is consistent with Paul’s later words:
“By the law is the knowledge of sin.” (Romans 3:20)
“The law was our schoolmaster to bring us unto Christ.” (Galatians 3:24)
For the rebellious, the Law does not justify; it condemns.
We cherish the Scriptures for their comfort, but we must also remember—they are a holy standard. For those who reject Christ, the very Word they heard becomes their judge. Jesus said, “He that rejecteth me, and receiveth not my words... the word that I have spoken, the same shall judge him in the last day.” (John 12:48)
This is a sobering lesson: the same Word that offers life also testifies against unbelief. Moses knew Israel would fail, but he gave them the Law so they would also know where to find mercy.
5. (Deuteronomy 31:28–30) The elders and officers of Israel gather for the song of Moses
“Gather unto me all the elders of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to record against them. For I know that after my death ye will utterly corrupt yourselves, and turn aside from the way which I have commanded you; and evil will befall you in the latter days; because ye will do evil in the sight of the LORD, to provoke him to anger through the work of your hands. And Moses spake in the ears of all the congregation of Israel the words of this song, until they were ended.”
(Deuteronomy 31:28–30, KJV)
a. “Gather unto me all the elders of your tribes, and your officers”
Moses summons the leaders of Israel—elders and officers—to hear his final public address. This is not a private counsel but a national convocation. Moses is about to deliver the Song of Moses, recorded in Deuteronomy 32. It is solemn, prophetic, poetic, and judicial. Moses gathers the leaders because they represent the people, and they would be responsible to preserve and teach what is spoken.
Leadership in Israel was never about power alone—it carried the weight of spiritual accountability (Exodus 19:7; Joshua 24:1; 2 Chronicles 34:29). Moses is ensuring that every leader hears this warning firsthand.
b. “Call heaven and earth to record against them”
This phrase is covenantal and legal in nature. Moses calls heaven and earth as witnesses—creation itself is summoned as a courtroom audience. This formula appears elsewhere in Scripture in covenant lawsuits (Isaiah 1:2; Micah 6:1–2). Heaven and earth are permanent, unchanging witnesses to God’s faithfulness and Israel’s future rebellion.
Israel could not escape accountability—if they forgot, heaven would remember; if they denied, the earth would testify.
c. Moses prophesies Israel’s future corruption
Moses speaks with heartbreaking clarity:
“For I know that after my death ye will utterly corrupt yourselves, and turn aside from the way which I have commanded you.”
This is not bitterness—this is prophetic reality. Moses had led these people for 40 years. He had seen their stubbornness firsthand. God Himself had already told Moses of their future apostasy (Deuteronomy 31:16–18). Moses uses strong language—“utterly corrupt”—meaning they will abandon God’s covenant, worship idols, and provoke His judgment.
He also says “evil will befall you in the latter days.” This points beyond Joshua’s generation, beyond the Judges, even beyond the Babylonian captivity. It prophetically anticipates the long-term scattering of Israel (Deuteronomy 4:30; Hosea 3:4–5), the Tribulation period, and ultimately Israel’s future repentance and restoration.
d. “Because ye will do evil… through the work of your hands”
Moses pinpoints the heart of the offense: idolatry—crafting gods with their own hands (Psalm 115:4; Isaiah 44:9–20). Israel’s greatest danger was not enemies outside the land, but the idolatry within their own hearts and hands. When they would replace God with the works of their own hands, they would provoke Him to anger (Exodus 34:14; Romans 1:23–25).
e. “Then Moses spake… the words of this song, until they were ended”
Moses then begins the Song of Moses (recorded in Deuteronomy 32), and he speaks it aloud to the entire assembly of Israel. This song is not sentimental—it is a divinely inspired covenant lawsuit. It includes:
A declaration of God’s faithfulness
Israel’s predicted unfaithfulness
God’s righteous judgment
God’s ultimate mercy and restoration
Scholars, such as Thompson (as in your note), point out that this song resembles ancient Near Eastern legal and political treaties—specifically a suzerain-vassal lawsuit, where the sovereign accuses a rebellious subject. Moses, trained in Pharaoh’s courts, would have understood this format.
But more importantly, this is not just political structure—it is holy Scripture. This song is God’s testimony against sin, but also His promise of redemption.
