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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 27:2 presents a foundational command to the Israelites, given just before their entry into the Promised Land. Moses instructs them to erect large stones immediately upon crossing the Jordan River and to coat them with plaster. This act was designed to create a prominent, visible surface for the inscription of God's Law, serving as an immediate and tangible memorial that underscored the nation's covenant commitment and the centrality of divine instruction as the bedrock of their new inheritance.
CONTEXT
Literary Context: This verse is situated within Moses's final discourses to the generation poised to enter Canaan, recorded in the book of Deuteronomy. Specifically, Deuteronomy 27 initiates a solemn covenant renewal ceremony to be performed immediately upon their entry into the land. The commands in this chapter, culminating in the public recitation of blessings and curses on Mount Gerizim and Mount Ebal, emphasize the non-negotiable nature of God's Law as the foundation for their national life in the Promised Land. Verse 2 sets the stage for this monumental event, detailing the very first physical act of preparation necessary for the subsequent inscription and proclamation of the Law.
Historical & Cultural Context: The Israelites are encamped on the plains of Moab, gazing across the Jordan River at the land promised to their ancestors. The crossing of the Jordan, detailed in Joshua 3, marks a pivotal transition from forty years of wilderness wandering to the fulfillment of God's promise. In the ancient Near East, the erection of memorial stones was a common practice to commemorate significant events, treaties, or laws. The act of plastering stones for inscriptions was also known, providing a smooth, visible surface for public decrees or sacred texts. This command, therefore, resonates with familiar cultural practices but imbues them with profound theological significance, linking a physical monument to divine revelation and covenant obligation, thereby grounding Israel's future in the land in God's explicit instructions.
Key Themes: The command in Deuteronomy 27:2 contributes to several overarching themes in Deuteronomy. Firstly, it underscores Covenant Remembrance and Renewal, serving as a tangible reminder of the covenant established at Sinai and its renewal on the plains of Moab. This act solidifies their commitment to Yahweh as they step into their inheritance. Secondly, the phrase "the land which the LORD thy God giveth thee" highlights Divine Provision and Sovereignty, emphasizing that their inheritance is a gracious gift from God, not merely a result of their own conquest, echoing God's earlier promise to Abraham in Genesis 12:7. Lastly, the instruction to plaster the stones for the Law's inscription (as revealed in Deuteronomy 27:3) establishes the Centrality and Authority of God's Law as the governing principle for their new national existence, making it visible and undeniable.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Command as its dominant literary device, delivering a direct and imperative instruction from Moses to the Israelites, underscoring the non-negotiable nature of God's will. This command is framed with a strong sense of Anticipation, as it directs an action to be performed "on the day when ye shall pass over Jordan," building expectation for the momentous transition and the subsequent covenant ceremony. Furthermore, the "great stones" themselves function as Symbolism, representing permanence, remembrance, and the foundational nature of the Law. The entire act of setting up and plastering the stones is symbolic of establishing God's rule and Word as the bedrock of their national life in the Promised Land, a visible and enduring testament to their covenant relationship.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 27:2 powerfully connects the physical act of entering the Promised Land with a spiritual and covenantal commitment. It signifies that the inheritance of God's promises is inextricably linked to the reception and public affirmation of His Law. The command to erect and plaster the stones serves as a perpetual reminder that Israel's identity and prosperity in the land would be contingent upon their obedience to God's commandments. This act was not merely a historical marker but a profound theological statement: God's Word was to be the visible and unshakeable foundation of their new national life, guiding every aspect of their existence in the land He graciously provided, ensuring that future generations would also be confronted with the demands of the covenant.
REFLECTION AND APPLICATION
Deuteronomy 27:2 provides a profound model for how we, as individuals and communities of faith, should approach significant transitions and new seasons in life. Just as Israel was called to immediately establish a visible and tangible reminder of God's Law upon entering their inheritance, we too are challenged to make God's Word central and visible in our lives, especially during moments of new beginnings, challenges, or expanded responsibilities. This verse encourages us to intentionally "set up great stones" in our spiritual journeys—creating deliberate markers of God's faithfulness and our renewed commitment to His commands. It's a call to ensure that God's truths are not merely intellectual concepts but are "plastered" onto the very fabric of our daily existence, influencing our decisions, shaping our values, and remaining visible to those around us, serving as a constant testimony to His sovereignty and our devotion. This means actively integrating biblical principles into our work, relationships, finances, and personal disciplines, ensuring that our lives are a clear, legible display of God's transforming power.
Questions for Reflection
FAQ
Why were the stones plastered?
Answer: The stones were plastered to create a smooth, light-colored surface upon which the words of the Law could be clearly and legibly inscribed. This made the inscription highly visible and durable, ensuring that the divine commandments were accessible for all to read and remember. It was a practical necessity to fulfill the instructional and memorial purpose of the monument, making God's Word prominent and unmistakable.
What was written on these stones?
Answer: Deuteronomy 27:3 specifies that "all the words of this law" were to be written upon them. While the exact scope is debated among scholars, it likely refers to the core covenant stipulations, perhaps the Ten Commandments, the blessings and curses of Deuteronomy 28, or a summary of the Mosaic Law. The intention was to publicly display the foundational principles of God's covenant with Israel for all to see and heed.
Where were these stones to be set up?
Answer: Deuteronomy 27:4 explicitly states that these stones were to be set up on Mount Ebal. This location was highly significant as it was one of the two mountains (the other being Mount Gerizim) between which the subsequent ceremony of blessings and curses was to take place, making it a central and prominent site for this national act of covenant renewal and public declaration.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 27:2, with its command to erect plastered stones bearing the Law, finds profound Christ-centered fulfillment. The physical act of crossing the Jordan into the Promised Land, a land "which the LORD thy God giveth thee," prefigures the spiritual entry into God's kingdom and the inheritance granted to believers through Christ (Colossians 1:12). The Law written on stones, a tangible but external reminder, foreshadows the New Covenant promise where God's Law is no longer merely inscribed on tablets of stone but "written on their hearts" by the Holy Spirit (Jeremiah 31:33 and 2 Corinthians 3:3). Jesus Christ himself is the ultimate "stone"—the "living Stone" rejected by men but chosen by God, upon whom the new spiritual temple, the Church, is built (1 Peter 2:4-8). The public proclamation of the Law from the plastered stones points to the ultimate and public proclamation of the Gospel, which is the power of God for salvation to everyone who believes (Romans 1:16). Thus, the temporary monument of Deuteronomy 27:2 finds its eternal reality in Christ, who is the embodiment of God's Law, the foundation of our spiritual inheritance, and the One who perfectly fulfills all the righteous requirements of the Law.