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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 27:3 presents a foundational command given by Moses to the Israelites, instructing them to inscribe the entirety of God's law upon large, plastered stones immediately after crossing the Jordan River into Canaan. This solemn act was designed as a public and permanent declaration of their covenant commitment, serving as a tangible and accessible reminder of divine instruction, and establishing the spiritual prerequisite for inheriting and flourishing in the abundant land promised by the LORD to their forefathers—a land vividly characterized by its extraordinary fertility and provision.
CONTEXT
Literary Context: Deuteronomy 27:3 is an integral part of a significant covenant renewal ceremony outlined in Deuteronomy 27:1-26. Moses commands the Israelites to perform this ceremony immediately upon entering the Promised Land. Specifically, verses 1-8 detail the construction of a monument on Mount Ebal, where large stones are to be set up, plastered, and then inscribed with "all the words of this law." This physical act of inscription precedes the dramatic pronouncement of blessings from Mount Gerizim and curses from Mount Ebal (Deuteronomy 27:11-26), creating a powerful and unforgettable public declaration of Israel's covenant obligations. The immediate preceding verses (Deuteronomy 27:1-2) establish the command to set up and plaster the stones, making verse 3 the crucial instruction regarding the content to be written, emphasizing the comprehensive nature and purpose of the monument. This entire chapter serves as a climactic moment in Moses' final address, bridging the wilderness journey with the imminent entry into the land of promise.
Historical & Cultural Context: The historical setting for this command is the plains of Moab, where the new generation of Israelites stood poised to enter Canaan, the land promised to Abraham centuries earlier (Genesis 12:7). The practice of erecting stone monuments (stelae) to commemorate significant events, treaties, or laws was a common and well-understood custom in the ancient Near East. Plastering these stones and then inscribing text upon them ensured durability and public visibility, making the law accessible to all who passed by. The command to write "all the words of this law" underscored the comprehensive and non-negotiable nature of the Mosaic covenant, which was intended to govern every facet of Israelite life in the land. This act, performed as one of their very first deeds upon entry, signified a foundational commitment to God's authority as the true sovereign of the land and its people, distinguishing Israel from surrounding nations whose laws were often based on human decree or the whims of their rulers.
Key Themes: This verse powerfully contributes to several overarching themes prominent in Deuteronomy and the Pentateuch. Firstly, it reinforces the theme of Covenant Renewal and Remembrance. The act of writing the law on stones ensures that the covenant stipulations are not forgotten by the new generation entering the land, serving as a tangible, public reminder of their obligations to God. This echoes the broader Deuteronomic emphasis on teaching and remembering the law, as seen in Deuteronomy 6:6-9. Secondly, it highlights the principle of Obedience as Prerequisite for Blessing. The ability to "go in unto the land" and enjoy its abundance is directly linked to the inscription and, by extension, the observance of the law. This foundational principle is extensively developed in Deuteronomy 28, where blessings are promised for obedience and curses for disobedience. Thirdly, the verse underscores God's Faithfulness to His Promises. The description of the land as one "that floweth with milk and honey" and the declaration that it is given "as the LORD God of thy fathers hath promised thee" vividly portray God's unwavering commitment to fulfill the ancient covenant made with Abraham, Isaac, and Jacob (Genesis 15:18). The land is presented as a divine Gift and Inheritance, not something earned, but graciously bestowed by the LORD.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 27:3 employs several powerful literary devices to convey its profound message. The most prominent is Symbolism. The "stones" themselves are symbolic of permanence, a lasting witness, and the unchangeable nature of God's decree. The "writing" upon them symbolizes the indelible nature of God's law and its public, accessible declaration to all. The phrase "a land that floweth with milk and honey" is a potent Idiom, a vivid and recurring descriptor throughout the Pentateuch (e.g., Exodus 3:8). This idiom serves as a shorthand for extraordinary fertility, divine blessing, and the fulfillment of God's promises, creating a powerful contrast with the barren wilderness and setting expectations for the abundance that awaits the obedient. The verse also utilizes rich Covenant Language, particularly in the emphasis on the LORD "giveth thee" and "hath promised thee," which reinforces the foundational relationship between God and Israel, rooted in His gracious and faithful covenant. The Repetition of "the LORD thy God" and "the LORD God of thy fathers" serves to emphasize God's consistent character, His enduring faithfulness to His generational promises, and His sovereign authority over Israel's destiny.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 27:3 stands as a profound theological statement about the nature of God's covenant with Israel and the principles governing their life in the Promised Land. It establishes that the inheritance of blessing and true flourishing are inextricably linked to the reception and obedience of divine law. The act of publicly inscribing the law on stones signifies that God's word is not a private matter but the very constitution of the nation, visible and accessible to all. This foundational commitment to the law upon entering the land underscores that true prosperity and security are found in fidelity to God, not merely in geographical possession or military might. It highlights God's unwavering faithfulness in fulfilling His ancient promises, demonstrating His character as a covenant-keeping God who provides richly for His people while simultaneously requiring their devoted adherence to His revealed will.
REFLECTION AND APPLICATION
Deuteronomy 27:3 calls us to consider the profound centrality of God's Word in our lives and our "promised lands." Just as the Israelites were commanded to publicly and permanently inscribe God's law, we are called to internalize God's Word, making it the foundational constitution of our hearts, minds, and homes. This involves not just passive reading, but active meditation, diligent study, and intentional obedience, allowing God's truth to shape our worldview and actions. The "land that floweth with milk and honey" serves as a powerful metaphor for the abundant life and spiritual blessings God offers to those who walk in His ways, reminding us that true flourishing, peace, and security come from alignment with His divine will and not from worldly pursuits alone. This verse encourages us to remember God's past faithfulness in fulfilling His promises as a firm foundation for trusting Him with our present challenges and future aspirations, especially as we navigate new seasons or enter new spheres of influence in our lives. It challenges us to ask: Is God's Word visibly and functionally central in my life and community, shaping my decisions and defining my identity?
Questions for Reflection
FAQ
Why was it so important for the Israelites to write the law on stones immediately upon entering the land?
Answer: The act of writing the law on large, plastered stones immediately after crossing the Jordan River (an act later fulfilled by Joshua, as recorded in Joshua 8:30-35) was profoundly significant for several interconnected reasons. Firstly, it served as a public and permanent declaration of their covenant with God, marking their entry into the land not as conquerors by their own strength, but as a people under divine authority and bound by divine law. Secondly, it was an essential act of covenant renewal for a new generation, ensuring that they understood and committed themselves to the comprehensive divine instructions that would govern every aspect of their lives in the land. Thirdly, it established the law as the foundational constitution of their nation, visible and accessible to all, emphasizing that their prosperity, security, and ability to enjoy the promised "land that floweth with milk and honey" were contingent upon their diligent obedience to God's commands. It symbolized their complete submission to the LORD as their sovereign and the ultimate source of their blessings.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 27:3, with its emphasis on the Law, the Promised Land, and God's faithfulness, finds profound Christ-centered fulfillment. The "words of this law," though foundational and holy, ultimately pointed to a deeper reality—the perfect righteousness embodied in Jesus Christ. While Israel, in its fallen nature, struggled to keep the written law, Jesus perfectly embodied and fulfilled every jot and tittle of it (Matthew 5:17). He is the living Word, the ultimate revelation of God's will, upon whom the true "law" of God's character is eternally inscribed. The "land that floweth with milk and honey," a symbol of earthly abundance and rest, foreshadows the spiritual inheritance and abundant life found exclusively in Christ (John 10:10). Through His atoning sacrifice, Christ enables believers to "pass over" from spiritual death to eternal life, entering into a spiritual reality far richer and more enduring than any earthly land—a kingdom that cannot be shaken (Hebrews 12:28). God's ancient promise to "the LORD God of thy fathers" (Abraham, Isaac, and Jacob) is ultimately fulfilled in Christ, the singular Seed of Abraham, through whom all nations are blessed and receive the Spirit (Galatians 3:16 and Galatians 3:14). Thus, the physical inscription on stones in Deuteronomy 27:3 points forward to the spiritual inscription of God's law on the hearts of believers by the Holy Spirit (2 Corinthians 3:3), enabling them to truly inherit the spiritual blessings, eternal rest, and abundant life promised in Christ.