1 The people are commanded to write the law upon stones, 5 and to build an altar of whole stones. 11 The tribes divided on Gerizim and Ebal. 14 The curses pronounced on mount Ebal.
Deu 27:1 Moses and the elders of Israel commanded the people: “Keep all these commands that I give you today.
For the first time in Deuteronomy the elders join Moses in exhorting the people. The reason for this is not given (see ch. 31:9), but may have been that the death of Moses would place a greater responsibility upon them as leaders.
Keep all these commandments. Probably inclusive of all the instructions God had revealed to Moses.
Deu 27:2 When you have crossed the Jordan into the land the LORD your God is giving you, set up some large stones and coat them with plaster.
Stones. Jewish commentators say that there were three sets of stones erected, one in the midst of Jordan itself (Joshua 4:9), another at Gilgal (Joshua 4:20), and a third on Mt. Ebal (Deut. 27:4).
Others think that 12 pillars in all were erected, as when Moses ratified the covenant between God and Israel (Ex. 24:4).
Nothing is said as to the size or number of these stones, except that they were sufficiently large to provide space for writing on them the Ten Commandments and the laws given through Moses.
Coat them with plaster. In many nations it was the custom to engrave the wording in the stone itself; here, an Egyptian process was followed. A coat of well-ground lime, which would set nearly as hard as modern cement, was plastered over the stones.
This coating would present a smooth, hard surface for the pigmented lettering. Such inscriptions, however, were not permanent for sooner or later the plaster would crack and fall away. With this type of work the Israelites must have become familiar in Egypt, and some were no doubt expert in it.
The verb translated “plaster” is found only in vs. 2 and 4 of this chapter. The noun form, “plaster,” also appears only here, and as “lime” in Isa. 33:12 and Amos 2:1.
Deu 27:3 Write on them all the words of this law when you have crossed over to enter the land the LORD your God is giving you, a land flowing with milk and honey, just as the LORD, the God of your ancestors, promised you.
This law. Probably the actual legislation, not the blessings and curses later enumerated in vs. 14–26 (see PP 500). The word here translated “law” is torah, a general term for all sacred instruction, and not confined to the Decalogue.
Here it refers specifically to the will of God as revealed to Moses. This was to be written legibly, and conspicuously set up in a central location, a perpetual reminder of the covenant between God and Israel (see Joshua 8:30–35).
Today we have God’s revealed will in our homes, but Israel had no such privilege as this. Accordingly, the very stones of the countryside were to proclaim it for all men to read, lest they forget.
Deu 27:4 And when you have crossed the Jordan, set up these stones on Mount Ebal, as I command you today, and coat them with plaster.
The Samaritan Pentateuch here substitutes “Mount Gerizim,” the sacred mountain of the Samaritans. As elsewhere, the translators altered the words of Moses to correspond with their beliefs.
Mt. Ebal is about 18 mi. from the nearest ford across the Jordan, and about 30 mi. from Gilgal, where Israel would be camped.
Deu 27:5 Build there an altar to the LORD your God, an altar of stones. Do not use any iron tool on them.
Altar. The dedication of a new altar would be the occasion of sacrifices and a renewal of the covenant with God.
Any iron tool. See on Ex. 20:25. This word is used of iron to be worked up into tools, and of various metal implements and utensils (Gen. 4:22; 1 Chron. 22:3, 16; 29:2, 7) See also Prov. 27:17; Eccl. 10:10; Isa. 10:34; Amos 1:3.
Deu 27:6 Build the altar of the LORD your God with fieldstones and offer burnt offerings on it to the LORD your God.
Fieldstones. There was to be no cutting, shaping, or polishing of the stones, lest attempts to decorate them should result in forms that might become objects of worship.
According to Jewish commentators, these stones were taken from the bed of the Jordan. Such altars of rough stone were built upon various special occasions, as by Gideon and Manoah (Judges 6:24, 26; 13:19), Samuel (1 Sam. 7:17), Saul (1 Sam. 14:35), and David (2 Sam. 24:25). Compare Moses’ 12 pillars, erected when Israel originally entered into the covenant relationship at Horeb (Ex. 24:4).
Later Elijah took 12 stones and built an altar as part of his endeavor to bring Israel back into covenant relation with God (1 Kings 18:31, 32). Burnt offerings.
The word thus translated is from the verb root “to go up,” “to ascend.” The noun, used here, refers to an offering wholly consumed on the altar (see on Lev. 1:3), in contrast with other offerings, only portions of which were other offerings, only portions of which were placed upon the altar.
Only the hide and such portions as could not be washed clean did not come to the altar. This offering symbolized the uplifting of the soul in worship. If the offering was a beast, it had to be a male without blemish (Lev. 1:3, 10; 22:18, 19); if a fowl, a turtledove or a young pigeon (Lev. 1:14).
The young pigeon was usually offered by the poor (see Lev. 5:7; 12:8), and a lamb by persons who could afford it (Lev. 12:6; Num. 6:14) and by the nation (Lev. 23:12). This offering denoted the complete surrender of the offerer, fully dedicated to the Lord (see Ex. 24:5–7). Peace offerings.
Offerings of thanks expressed appreciation for salvation, for health, and for deliverance. The safe crossing of the Jordan and entrance into the promised inheritance would provide good cause for rejoicing. The law written upon the stones would be both a reminder of duty and a witness to transgression.
The offerings would testify to mercy, grace, and forgiveness of sin—to the fact that full provision had been made for the sinner’s repentance. They bore witness, as well, to renewed consecration. The peace offerings were reminiscent of the love, mercy, and grace with which God meets the repentant one.
At the altar of unhewn stones, God and man met. Here reconciliation was affected. Here a new life was begun.
Deu 27:7 Sacrifice fellowship offerings there, eating them and rejoicing in the presence of the LORD your God.
Rejoicing. The repentant soul would realize that the peace offering was a banquet of joy and happiness. Fellowship with God had been restored, and at the sacred feast God and man communed together. Unity and peace prevailed between Jehovah and His people.
Deu 27:8 And you shall write very clearly all the words of this law on these stones you have set up.”
Very clearly. Literally, “making it distinct, doing it well.”
Deu 27:9 Then Moses and the Levitical priests said to all Israel, “Be silent, Israel, and listen! You have now become the people of the LORD your God.
As they entered upon their inheritance God confirmed the covenant made with their fathers (see ch. 26:18). The entrance into the Land of Promise became an appropriate occasion for a restatement of the provisions of the covenant.
God was about to fulfill His covenant promise—the gift of Canaan—and Israel could not afford to forget their promise to obey Him, lest they forfeit the land of inheritance. It is probable that the “elders” (v. 1) were stationed at strategic points throughout the camp to relay the words of Moses to the vast throng.
This renewal of the covenant seems to have almost equalled in impressiveness the ratification of the covenant at Sinai. At Sinai most of the adults who now took part in this ceremony of rededication had either been children, or were not yet born.
Deu 27:10 Obey the LORD your God and follow his commands and decrees that I give you today.”
The children of Israel were entering upon solemn and weighty responsibilities. Fellowship with God always entails heavy obligations. Such is the “holy calling” of the Christian (1 Peter 2:1–9).
Deu 27:11 On the same day Moses commanded the people:
Commanded. The verb thus translated is in the emphatic form and means that Moses commanded the people most earnestly, even vehemently. The blessings and the curses were to be repeated in ritual form.
Deu 27:12 When you have crossed the Jordan, these tribes shall stand on Mount Gerizim to bless the people: Simeon, Levi, Judah, Issachar, Joseph and Benjamin.
Mount Gerizim. The mountain south of Shechem.
Deu 27:13 And these tribes shall stand on Mount Ebal to pronounce curses: Reuben, Gad, Asher, Zebulun, Dan and Naphtali.
Mount Ebal lies north of Shechem, opposite Gerizim, with a narrow valley in between. The two mountains thus formed a large natural amphitheatre, of sufficient size to accommodate the vast throng.
The speakers were to stand in the centre, in the valley; the tribes were to assemble on the slopes of the two mountains.
Six of the tribes descended from Leah and Rachel were to respond to the blessings. The tribes by whom response was to be made to the curses for disobedience, were the descendants of Zilpah and Bilhah, together with those of Leah’s youngest son, Zebulun, and of Reuben, who forfeited his birthright because of his sin against his father (Gen. 35:22; 49:4).
Deu 27:14 The Levites shall recite to all the people of Israel in a loud voice:
The Levites. Their voices could be heard by all the assembled multitude. By the reading of the law and the response of the people God and His people entered anew into a solemn covenant that held blessings for obedience and penalties for disobedience.
The impressive occasion would not soon be forgotten. Here was a foretaste of Christianity: the guilt (James 2:10) that comes with the broken law (Rom. 1:32); the assent that God’s requirements are just and good (Rom. 7:12–14); the redemption from the curse of the law (Gal. 3:13), with the inability of the law to lay hands upon the man in Christ Jesus (Rom. 8:1); the final victory and the Promised Land (Rev. 15:2; 21:1–7).
Deu 27:15 “Cursed is anyone who makes an idol—a thing detestable to the LORD, the work of skilled hands—and sets it up in secret.” Then all the people shall say, “Amen!”
Idol. Image. See Ex. 20:4, 23; 34:17; cf. Jer. 10:3–5; Hosea 8:6; 13:2; also Isa. 40:19; 41:7; 44:10–20.
In secret. It is strange how men delude themselves into thinking they can hide anything from God (see Deut. 13:6; Job 31:27).
Deu 27:16 “Cursed is anyone who dishonors their father or mother.” Then all the people shall say, “Amen!”
The penalty of death was upon idolaters and upon those who cursed their parents (Ex. 21:17; Lev. 20:9).
Deu 27:17 “Cursed is anyone who moves their neighbor’s boundary stone.” Then all the people shall say, “Amen!”
Deu 27:18 “Cursed is anyone who leads the blind astray on the road.” Then all the people shall say, “Amen!”.
The blind. On the misleading of the blind, see Lev. 19:14.
Deu 27:24 “Cursed is anyone who kills their neighbor secretly.” Then all the people shall say, “Amen!”
A curse on murder (Ex. 20:13; 21:12; Lev. 24:17), even undetected and therefore unpunished murder.
Deu 27:25 “Cursed is anyone who accepts a bribe to kill an innocent person.” Then all the people shall say, “Amen!”
The taking of a bribe for murder (see Ex. 23:7, 8; Deut. 16:19; Eze. 22:12). Perhaps this charge is also addressed to judges who might be bribed in connection with a murder case.
Deu 27:26 “Cursed is anyone who does not uphold the words of this law by carrying them out.” Then all the people shall say, “Amen!”
In Gal. 3:10 the apostle Paul quotes from this verse.
Gal 3:10 For all who rely on the works of the law are under a curse, as it is written: “Cursed is everyone who does not continue to do everything written in the Book of the Law.”