Deuteronomy 31:10
Then Moses commanded them, "At the end of every seven years, at the appointed time in the year of remission of debt, during the Feast of Tabernacles,
Then Moses commanded them
This phrase indicates a direct instruction from Moses, the revered leader and prophet of Israel. The Hebrew root for "commanded" is צָוָה (tsavah), which implies a strong directive or order. Moses, as God's chosen leader, is passing down divine instructions, emphasizing the importance of obedience to God's law. Historically, Moses' commands were seen as extensions of God's will, and his role as a mediator between God and the Israelites is crucial. This command is not merely a suggestion but a binding obligation for the community.

At the end of every seven years
The number seven in Hebrew culture is significant, often symbolizing completeness or perfection. The Hebrew word for seven is שֶׁבַע (sheva), and it frequently appears in the context of sacred cycles, such as the Sabbath and the Sabbatical year. This cycle of seven years is a divine ordinance, reflecting God's perfect timing and order. It serves as a reminder of God's sovereignty over time and His provision for His people. The end of every seven years marks a time of renewal and reflection, aligning with God's rhythm for His creation.

in the year for canceling debts
This phrase refers to the "Shemitah" year, a time when debts were forgiven, as outlined in Deuteronomy 15:1-2. The Hebrew term for "canceling" is שְׁמִטָּה (shemittah), meaning release or letting go. This practice underscores God's compassion and justice, ensuring economic balance and preventing perpetual poverty. It reflects God's desire for His people to live in freedom and equality, reminding them that everything ultimately belongs to Him. The canceling of debts is a profound act of grace, mirroring the spiritual forgiveness God offers.

during the Feast of Tabernacles
The Feast of Tabernacles, or Sukkot, is one of the major Jewish festivals, celebrated in the fall. The Hebrew word for "Tabernacles" is סֻכּוֹת (Sukkot), meaning booths or temporary shelters. This feast commemorates the Israelites' journey through the wilderness, living in temporary dwellings, and God's provision during that time. It is a time of joy and thanksgiving, celebrating God's faithfulness and the harvest. The connection between the Shemitah year and the Feast of Tabernacles highlights themes of trust in God's provision and the temporality of earthly possessions, pointing to a deeper reliance on God.

Persons / Places / Events
1. Moses
The leader of the Israelites who received the Law from God and delivered it to the people. He is giving instructions for the reading of the Law.

2. Israelites
The chosen people of God, who are being prepared to enter the Promised Land. They are the recipients of Moses' instructions.

3. Feast of Tabernacles (Sukkot)
A significant Jewish festival that commemorates the Israelites' journey through the wilderness and God's provision. It is a time of rejoicing and remembrance.

4. Year for Canceling Debts (Shemittah)
Occurs every seven years, a time when debts are forgiven, and the land is left to rest. It is a demonstration of trust in God's provision.

5. Promised Land
The land of Canaan, which God promised to Abraham and his descendants. The Israelites are on the brink of entering this land.
Teaching Points
The Importance of Remembrance
The command to read the Law every seven years during the Feast of Tabernacles serves as a reminder of God's faithfulness and provision. It is crucial for believers to regularly revisit God's Word to remember His promises and commands.

Trust in God's Provision
The practice of canceling debts and allowing the land to rest requires a deep trust in God's provision. Believers are encouraged to trust God in their financial and personal lives, knowing He will provide for their needs.

Community and Accountability
The public reading of the Law fosters a sense of community and accountability among the Israelites. Similarly, Christians are called to gather together, study Scripture, and hold each other accountable in their walk with God.

Freedom and Release
The year of debt cancellation symbolizes spiritual freedom and release. Believers are reminded of the freedom found in Christ, who cancels the debt of sin and offers new life.
Bible Study Questions
1. How does the practice of reading the Law every seven years during the Feast of Tabernacles emphasize the importance of God's Word in our lives today?

2. In what ways can we demonstrate trust in God's provision, similar to the Israelites during the Sabbatical year?

3. How can the principles of community and accountability seen in this passage be applied in our church or small group settings?

4. What are some modern-day "debts" (spiritual, emotional, relational) that we need to release or forgive, following the example of the Shemittah year?

5. How does the concept of freedom and release in the Sabbatical year point us to the freedom we have in Christ, and how can we live out this freedom daily?
Connections to Other Scriptures
Leviticus 25
Discusses the Sabbatical year and the Year of Jubilee, providing further context on the practice of debt cancellation and land rest.

Nehemiah 8
Describes the public reading of the Law during the Feast of Tabernacles, illustrating the fulfillment of Moses' command.

Luke 4
Jesus reads from Isaiah in the synagogue, proclaiming the year of the Lord's favor, which echoes the themes of release and freedom found in the Sabbatical year.
JoshuaJ. Orr Deuteronomy 31:3-8, 23
The Literary Executors of MosesR.M. Edgar Deuteronomy 31:9-13
The Authorship of the BookJ. Orr Deuteronomy 31:9, 24-26
The Written WordJ. Orr Deuteronomy 31:9, 24-27
The Honor Appertaining to God's LawD. Davies Deuteronomy 31:9-13, 24-29
The Public Reading of the LawJ. Wilson.Deuteronomy 31:10-12
Reading the LawJ. Orr Deuteronomy 31:10-13
People
Amorites, Israelites, Joshua, Levi, Levites, Moses, Nun, Og, Sihon
Places
Jordan River, Moab
Topics
Appointed, Booths, Canceling, Commanded, Commandeth, Debts, During, Ending, Feast, Fixed, Release, Remission, Saying, Seven, Solemnity, Tabernacles, Tents
Dictionary of Bible Themes
Deuteronomy 31:10

     5274   credit
     5289   debt
     7431   sabbatical year

Deuteronomy 31:9-13

     5302   education
     7768   priests, OT function

Deuteronomy 31:10-11

     5175   reading

Deuteronomy 31:10-13

     4978   year

Library
Pilgrim Song
Gerhard Ter Steegen Deut. xxxi. 8 On, O beloved children, The evening is at hand, And desolate and fearful The solitary land. Take heart! the rest eternal Awaits our weary feet; From strength to strength press onwards, The end, how passing sweet! Lo, we can tread rejoicing The narrow pilgrim road; We know the voice that calls us, We know our faithful God. Come, children, on to glory! With every face set fast Towards the golden towers Where we shall rest at last. It was with voice of singing We
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

First Sunday in Lent
Text: Second Corinthians 6, 1-10. 1 And working together with him we entreat also that ye receive not the grace of God in vain 2 (for he saith, At an acceptable time I hearkened unto thee, and in a day of salvation did I succor thee: behold, now is the acceptable time; behold, now is the day of salvation): 3 giving no occasion of stumbling in anything, that our ministration be not blamed; 4 but in everything commending ourselves, as ministers of God, in much patience, in afflictions, in necessities,
Martin Luther—Epistle Sermons, Vol. II

Josiah, a Pattern for the Ignorant.
"Because thine heart was tender, and thou hast humbled thyself before the Lord, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before Me; I also have heard thee, saith the Lord. Behold therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace; and thine eyes shall not see all the evil which I will bring upon this place."--2 Kings
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Never! Never! Never! Never! Never!
Hence, let us learn, my brethren, the extreme value of searching the Scriptures. There may be a promise in the Word which would exactly fit your case, but you may not know of it, and therefore miss its comfort. You are like prisoners in a dungeon, and there may be one key in the bunch which would unlock the door, and you might be free; but if you will not look for it you may remain a prisoner still, though liberty is near at hand. There may be a potent medicine in the great pharmacopia of Scripture,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863

Jesus Makes a Preaching Tour through Galilee.
^A Matt. IV. 23-25; ^B Mark I. 35-39; ^C Luke IV. 42-44. ^b 35 And in the morning, a great while before day, he rose up went out [i. e., from the house of Simon Peter], and departed into a desert place, and there prayed. [Though Palestine was densely populated, its people were all gathered into towns, so that it was usually easy to find solitude outside the city limits. A ravine near Capernaum, called the Vale of Doves, would afford such solitude. Jesus taught (Matt. vi. 6) and practiced solitary
J. W. McGarvey—The Four-Fold Gospel

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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