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Commentary on Deuteronomy 27 verses 1–10
Here is, I. A general charge to the people to keep God's commandments; for in vain did they know them, unless they would do them. This is pressed upon them, 1. With all authority. Moses with the elders of Israel, the rulers of each tribe (Deu 27:1), and again, Moses and the priests the Levites (Deu 27:9); so that the charge is given by Moses who was king in Jeshurun, and by their lords, both spiritual and temporal, in concurrence with him. Lest they should think that it was Moses only, an old and dying man, that made such ado about religion, or the priests and Levites only, whose trade it was to attend religion and who had their maintenance out of it, the elders of Israel, whom God had placed in honour and power over them, and who were men of business in the world and likely to be so long so when Moses was gone, they commanded their people to keep God's law. Moses, having put some of his honour upon them, joins them in commission with himself, in giving this charge, as Paul sometimes in his epistles joins with himself Silvanus and Timotheus. Note, All that have any interest in others, or power over them, should use it for the support and furtherance of religion among them. Though the supreme power of a nation provide ever so good laws for this purpose, if inferior magistrates in their places, and ministers in theirs, and masters of families in theirs, do not execute their offices, it will all be to little effect. 2. With all importunity. They press it upon them with the utmost earnestness (Deu 27:9, Deu 27:10): Take heed and hearken, O Israel. It is a thing that requires and deserves the highest degree of caution and attention. They tell them of their privilege and honour: "This day thou hast become the people of the Lord thy God, the Lord having avouched thee to be his own, and being now about to put thee in possession of Canaan which he had long promised as thy God (Gen 17:7, Gen 17:8), and which if he had failed to do in due time, he would have been ashamed to be called thy God, Heb 11:16. Now thou art more than ever his people, therefore obey his voice." Privileges should be improved as engagements to duty. Should not a people be ruled by their God?
II. A particular direction to them with great solemnity to register the words of this law, as soon as they came into Canaan. It was to be done but once, and at their entrance into the land of promise, in token of their taking possession of it under the several provisos and conditions contained in this law. There was a solemn ratification of the covenant between God and Israel at Mount Sinai, when an altar was erected, with twelve pillars, and the book of the covenant was produced, Exo 24:4. That which is here appointed is a somewhat similar solemnity.
1.They must set up a monument on which they must write the words of this law. (1.) The monument itself was to be very mean, only rough unhewn stone plastered over; not polished marble or alabaster, nor brass tables, but common plaster upon stone, Deu 27:2. The command is repeated (Deu 27:4), and orders are given that it be written, not very finely, to be admired by the curious, but very plainly, that he who runs may read it, Hab 2:2. The word of God needs not to be set off by the art of man, nor embellished with the enticing words of man's wisdom. But, (2.) The inscription was to be very great: All the words of this law, Deu 27:3, and again, Deu 27:8. Some understand it only of the covenant between God and Israel, mentioned Deu 26:17, Deu 26:18. Let this help be set up for a witness, like that memorial of the covenant between Laban and Jacob, which was nothing but a heap of stones thrown hastily together, upon which they did eat together in token of friendship (Gen 31:46, Gen 31:47), and that stone which Joshua set up, Jos 24:26. Others think that the curses of the covenant in this chapter were written upon this monument, the rather because it was set up in Mount Ebal, Deu 27:4. Others think that the whole book of Deuteronomy was written upon this monument, or at least the statutes and judgments from ch. 12 to the end of ch. 26. And it is not improbable that the heap might be so large as, taking in all the sides of it, to contain so copious an inscription, unless we will suppose (as some do) that the ten commandments only were here written, as an authentic copy of the close rolls which were laid up in the ark. They must write this when they had gone into Canaan, and yet Moses says (Deu 27:3), "Write it that thou mayest go in," that is, "that thou mayest go in with comfort, and assurance of success and settlement, otherwise it were well for thee not to go in at all. Write it as the conditions of thy entry, and own that thou comest in upon these terms and no other: since Canaan is given by promise, it must be held by obedience."
2.They must also set up an altar. By the words of the law which were written upon the plaster, God spoke to them; by the altar, and the sacrifices offered upon it, they spoke to God; and thus was communion kept up between them and God. The word and prayer must go together. Though they might not, of their own heads, set up any altar besides that at the tabernacle, yet, but the appointment of God, they might upon a special occasion. Elijah built a temporary altar of twelve unhewn stones, similar to this, when he brought Israel back to the covenant which was now made, Kg1 18:31, Kg1 18:32. Now, (1.) This altar must be made of such stones as they found ready upon the field, not newly cut out of the rock, much less squared artificially: Thou shalt not lift up any iron tool upon them, Deu 27:5. Christ, our altar, is a stone cut out of the mountain without hands (Dan 2:34, Dan 2:35), and therefore refused by the builders, as having no form or comeliness, but accepted of God the Father, and made the head of the corner. (2.) Burnt-offerings and peace-offerings must be offered upon this altar (Deu 27:6, Deu 27:7), that by them they might give glory to God and obtain favour. Where the law was written, an altar was set up close by it, to signify that we could not look with any comfort upon the law, being conscious to ourselves of the violation of it, if it were not for the great sacrifice by which atonement is made for sin; and the altar was set up on Mount Ebal, the mount on which those tribes stood that said Amen to the curses, to intimate that through Christ we are redeemed from the curse of the law. In the Old Testament the words of the law are written, with the curse annexed, which would fill us with horror and amazement if we had not in the New Testament (which is bound up with it) an altar erected close by it, which gives us everlasting consolation. (3.) They must eat there, and rejoice before the Lord their God, Deu 27:7. This signified, [1.] The consent they gave to the covenant; for the parties to a covenant ratified the covenant by feasting together. They were partakers of the altar, which was God's table, as his servants and tenants, and such they acknowledged themselves, and, being put in possession of this good land, bound themselves to pay the rent and to do the services reserved by the royal grant. [2.] The comfort they took in the covenant; they had reason to rejoice in the law, when they had an altar, a remedial law, so near it. It was a great favour to them, and a token for good, that God gave them his statutes; and that they were owned as the people of God, and the children of the promise, was what they had reason to rejoice in, though, when this solemnity was to be performed, they were not put in full possession of Canaan; but God has spoken in his holiness, and then I will rejoice, Gilead is mine, Manasseh is mine; all my own.
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SUMMARY
Deuteronomy 27:1 inaugurates a pivotal moment in Israel's history, as Moses, alongside the elders, issues a solemn and urgent directive to the new generation on the brink of entering the Promised Land. This verse serves as the foundational command for the grand covenant renewal ceremony at Shechem, emphasizing the non-negotiable imperative for the entire community—leaders and people alike—to diligently observe and uphold every statute and ordinance God has given them. It underscores the collective responsibility to live in faithful obedience to the divine covenant, ensuring their continued blessing and prosperity in the land.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 27:1 primarily employs Direct Discourse, presenting Moses' authoritative words directly to the people, which lends immediacy, solemnity, and gravity to the command. The use of Repetition in "commanded" and "command" (from the same Hebrew root, tsâvâh) serves to emphasize the authoritative nature and binding force of the instruction, reinforcing the imperative. This repetition creates a sense of solemnity and urgency, impressing upon the audience the non-negotiable nature of the divine will. The verse also functions as a Call to Obedience or an Exhortation, setting the tone for the subsequent covenant renewal ceremony and the detailed instructions that follow. It uses Covenantal Language through terms like "commandments" and the temporal marker "this day," which evoke the ongoing relationship between Yahweh and Israel, rooted in the Sinai covenant and now being reaffirmed for their life in the Promised Land. The structure of the verse, moving from the authoritative source ("Moses with the elders") to the recipients ("the people") and then to the specific imperative ("Keep all the commandments"), demonstrates a clear and purposeful Hierarchical Communication pattern, reinforcing the divine chain of command and the collective responsibility.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 27:1 encapsulates the central theological thrust of the book of Deuteronomy: the absolute necessity of obedience to God's covenant for Israel's life and prosperity in the Promised Land. It establishes that the blessings promised by God are contingent upon the people's faithful adherence to His commands, not merely as a legalistic duty but as an expression of their covenant relationship with Him. This verse sets the stage for the dramatic covenant renewal ceremony, where the entire nation would publicly affirm their commitment to God's Law, understanding that their future success and well-being were inextricably linked to their collective and individual fidelity. It highlights God's unwavering expectation of holiness and righteousness from His chosen people, a standard that reflects His own character and His desire for a people set apart for Him. This command underscores the enduring truth that God's people are called to live in active, diligent obedience to His revealed will.
REFLECTION AND APPLICATION
Deuteronomy 27:1 offers profound insights for believers today, transcending its ancient context to speak to the enduring call for obedience and faithfulness. Just as Israel stood on the threshold of a new inheritance, we too are called to live out our faith in a world that is "our promised land" in a spiritual sense, a place where God's kingdom is to be manifested through our lives. This verse reminds us that true spiritual leadership involves not just teaching but also authoritatively calling people to live in accordance with God's revealed will, a responsibility shared by all who lead in the church. It emphasizes that the responsibility for upholding God's truth is not solely on leaders but is a collective endeavor for the entire community of faith. "Keeping" God's commandments involves a diligent, active, and wholehearted commitment, guarding His word in our hearts and applying it to every sphere of life. It challenges us to examine our own lives: are we truly "keeping" all of God's commands, or are we selectively choosing which ones to obey, perhaps rationalizing away inconvenient truths? Our spiritual vitality, communal flourishing, and witness to the world are deeply intertwined with our corporate and individual fidelity to the Lord's instructions, reflecting our love for Him.
Questions for Reflection
FAQ
What is the significance of "Moses with the elders of Israel" issuing this command?
Answer: The inclusion of "Moses with the elders of Israel" is highly significant as it underscores the dual nature of authority in ancient Israel and the communal responsibility for covenant fidelity. Moses represents the ultimate divine authority and prophetic leadership, being God's direct mouthpiece and mediator of the covenant. The "elders of Israel" represent the collective leadership of the tribes, the civil and spiritual heads of the families and clans. Their joint issuance of the command signifies that this directive is not merely a personal wish of Moses but a binding, divinely sanctioned decree endorsed and supported by the entire established leadership structure. It emphasizes that obedience to God's Law is a shared responsibility, requiring both top-down leadership and communal buy-in, ensuring that the entire nation, from its leaders to its newest members, is accountable for upholding the covenant. This collective voice lends immense weight and solemnity to the command, preparing the people for the solemn covenant renewal ceremony detailed in Deuteronomy 27.
How does "Keep all the commandments" relate to the New Testament understanding of the Law?
Answer: While the specific Mosaic Law was given to ancient Israel, the principle of "keeping all the commandments" finds profound resonance and transformation in the New Testament. Jesus affirmed the Law, stating He came not to abolish but to fulfill it (Matthew 5:17). For New Testament believers, "keeping all the commandments" is reinterpreted through the lens of Christ's perfect obedience and His summary of the Law into two great commandments: to love God with all your heart, soul, mind, and strength, and to love your neighbor as yourself (Matthew 22:37-40). This does not negate the moral principles of the Old Testament but fulfills them in Christ, shifting the focus from external legalistic adherence to an internal transformation driven by love for God and neighbor, empowered by the Holy Spirit. Paul further emphasizes that love is the fulfillment of the Law (Romans 13:10). Therefore, for Christians, "keeping all the commandments" means living a life of holistic obedience to Christ's teachings, motivated by love, and empowered by grace, reflecting God's character in every aspect of life as a response to His saving work.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 27:1, with its urgent call to "Keep all the commandments," finds its ultimate fulfillment and reinterpretation in Jesus Christ. While Israel repeatedly failed to perfectly keep the Law, necessitating the very curses outlined later in Deuteronomy 28, Jesus perfectly embodied and fulfilled every command. He is the true Israelite who perfectly obeyed the Father, not only in outward action but in heart and spirit, thus becoming the righteous one on our behalf (2 Corinthians 5:21). The Law, which Moses commanded the people to keep, served to reveal humanity's sinfulness and our inability to achieve righteousness by our own efforts (Romans 3:20). Christ's life, death, and resurrection provide the only means by which humanity can be reconciled to a holy God and truly "keep" His commands, not through legalistic striving but through a transformed heart. Through faith in Him, believers are united with Christ, receiving His Spirit, who enables them to walk in newness of life and obey God's will from a place of love and grace (Romans 8:4). Thus, the imperative to "keep all the commandments" is ultimately fulfilled by resting in Christ's perfect obedience and allowing His Spirit to empower our transformed lives, aligning our desires with God's perfect will, as promised in the New Covenant where His law is written on our hearts (Jeremiah 31:33).