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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 27:4 issues a solemn command to the Israelites: immediately upon crossing the Jordan River into the Promised Land, they are to erect large stones on Mount Ebal and cover them with plaster. This foundational act was integral to a covenant renewal ceremony, designed to visibly inscribe and publicly display the Law of God. It served as a permanent, undeniable witness to Israel's commitment to the divine covenant, underscoring the profound spiritual and legal framework that would govern their new national life in Canaan, distinguishing them from the surrounding nations.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 27:4 employs several potent literary devices that amplify its significance. The most prominent is Symbolism, where the physical act of setting up and plastering stones on Mount Ebal serves as a powerful multi-layered symbol. The stones themselves symbolize permanence, stability, and the enduring, unchangeable nature of God's covenant and Law. The plaster symbolizes the clarity, purity, and visibility with which God intended His Word to be known and understood, making the Law accessible and legible to all. Mount Ebal functions as a symbolic location, representing the solemnity of the covenant, the gravity of its stipulations, and particularly the severe consequences of disobedience, as it was the mountain designated for the pronouncement of curses. The entire command is presented in the Imperative Mood, underscoring the divine authority and the non-negotiable, immediate nature of God's instructions. This direct command emphasizes the collective responsibility and urgency for the Israelites. Furthermore, the verse functions as an act of Anticipation or Foreshadowing, setting the stage for the grand covenant renewal ceremony described later in the chapter and ultimately fulfilled in Joshua 8:30-35, thereby linking the divine command to its future historical execution and enduring significance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 27:4 powerfully articulates the divine intention for God's Law to be central, visible, and foundational to the life of His people. The physical erection of the stones and the subsequent inscription of the Law upon them signify that obedience to God's commands is not a private matter but a public, national commitment and a visible declaration of their identity. This act serves as a perpetual witness, reminding Israel of their covenant identity and the ultimate source of their blessings and curses. It underscores the profound truth that true national prosperity, individual well-being, and a thriving society are rooted in faithful adherence to God's revealed will, which is to be understood, remembered, and lived out openly before all. This command establishes a precedent for the enduring importance of God's Word as the guiding principle for all generations, emphasizing its public authority and accessibility.
REFLECTION AND APPLICATION
Deuteronomy 27:4, though an ancient command for a specific historical moment, carries profound and enduring significance for believers today. Just as the Law was to be physically displayed and perpetually remembered by Israel, so too must God's Word be central, prominent, and visibly integrated into our lives. This verse challenges us to move beyond mere intellectual assent to the Bible and instead to actively prioritize, internalize, and outwardly manifest its truths. It calls us to consider how we "set up these stones" in our own spiritual landscape—whether through consistent, disciplined study, diligent memorization, prayerful meditation, or by allowing God's principles to visibly shape our decisions, relationships, and public witness. Our lives, like the plastered stones, should be clear, legible testimonies to the transformative power of God's Word, serving as a constant reminder of our covenant relationship with Him and the foundational principles upon which we build our lives, ensuring that His truth is not hidden but openly displayed for all to see.
Questions for Reflection
FAQ
Why was Mount Ebal chosen for this monument, rather than Mount Gerizim, which was associated with blessings?
Answer: Mount Ebal was chosen for the erection of the stones and the altar primarily because it was the mountain designated for the pronouncement of curses (as specified in Deuteronomy 27:13). This deliberate choice underscored the solemnity and gravity of the covenant. By placing the inscribed Law on the mountain of curses, it visually emphasized the serious consequences of disobedience and the non-negotiable nature of God's commands. It served as a stark reminder that while blessings followed obedience, severe judgment awaited those who turned away from God's Law. This location highlighted the absolute authority of God's Word and the critical importance of adhering to the covenant stipulations for life in the Promised Land, reinforcing the warning against apostasy that permeates the book of Deuteronomy.
What exactly was written on these plastered stones?
Answer: Deuteronomy 27:8 explicitly states that "all the words of this law" were to be written "very plainly" on the plastered stones. While scholars debate whether this referred to the entire Pentateuch, the entire book of Deuteronomy, or a summary of the Law (perhaps the Ten Commandments or a selection of key statutes), the emphasis is on the comprehensiveness and clarity of the inscription. The phrase "all the words of this law" most likely refers to the covenant stipulations and commandments that Moses had just finished reiterating to the Israelites, which formed the constitution of their nation. The intent was to provide a public, permanent, and legible record of God's foundational requirements for His people as they entered and settled the land, ensuring that the divine covenant was visibly established as their guiding constitution, as later fulfilled in Joshua 8:32.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 27:4, with its command to visibly display God's Law on plastered stones, finds its ultimate and profound fulfillment in Jesus Christ. The physical stones, inscribed with the words of the Law, served as a tangible witness to God's righteous demands and Israel's covenant obligations, highlighting humanity's inherent inability to perfectly keep it. This external, written Law thus pointed to the need for a greater, more enduring solution. Jesus, as the living Word of God (as declared in John 1:1), embodies the Law perfectly and fulfills its every demand (as He Himself stated in Matthew 5:17). He is the ultimate, visible manifestation of God's truth, not merely written on stone but dwelling among us, full of grace and truth (as described in John 1:14). Through His life, atoning death, and glorious resurrection, Christ establishes a new covenant, not written on tablets of stone but on the hearts of believers by the indwelling Holy Spirit (as promised in 2 Corinthians 3:3 and Hebrews 8:10). He is the true "foundation stone" (as stated in Ephesians 2:20), the rock upon whom the church is built, ensuring that God's truth is not just seen externally but indwells and transforms His people from within. Thus, the visible Law on Mount Ebal foreshadowed the advent of Christ, who is the end of the Law for righteousness to everyone who believes (as proclaimed in Romans 10:4), making God's Word not just an external command but an internal, life-giving reality.