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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.
It was once counted a glory for the altar that no axe had been lifted upon it, no stonecutter’s tool seen or heard. The higher meaning was that whatever was consecrated to God should be natural and free from artifice.
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SUMMARY
Deuteronomy 27:5 delivers a precise divine command to the Israelites for the construction of an altar on Mount Ebal. This altar, intended for burnt offerings and peace offerings as part of a significant covenant renewal ceremony, was to be built exclusively from natural, unhewn stones, with an explicit prohibition against the use of any iron tool. This instruction underscored foundational principles of purity, simplicity, and absolute reliance on God's prescribed terms for worship, rejecting human artifice, manipulation, or the implements of war and industry in the sacred space.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 27:5 employs significant Symbolism. The "unhewn stones" of the altar are symbolic of purity, humility, and reliance on God's natural provision. They represent a worship that is untainted by human artifice, pride, or attempts to manipulate the divine. The very simplicity of the natural stone speaks to a raw, unadulterated approach to God, emphasizing that God's acceptance is not based on human embellishment. Conversely, the "iron tool" is a powerful symbol of human strength, technology, industry, and, critically, violence and defilement. Its prohibition on the altar signifies that human power, skill, or destructive capabilities have no place in the sacred act of approaching God. The verse also utilizes Contrast, setting the divine command for natural, untouched materials against the human inclination to shape, refine, or impose control. This highlights the fundamental difference between God's perfect design for worship and humanity's often flawed or self-serving attempts, underscoring the necessity of divine revelation over human invention in matters of worship.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 27:5 is a profound theological statement on the nature of acceptable worship. It teaches that God demands to be approached on His terms, not ours. The prohibition against iron tools signifies that human ingenuity, strength, or violence have no place in mediating access to a holy God. True worship must be pure, humble, and dependent solely on divine instruction and grace, rather than human effort or embellishment. This principle extends beyond the physical altar to the spiritual posture of the worshiper, emphasizing sincerity and a heart unmarred by self-reliance or worldly defilement. It underscores that God's holiness requires a distinct separation from human sin and pride, and that reconciliation is achieved through divine provision, not human works. This foundational truth anticipates the New Testament emphasis on spiritual worship and the sufficiency of Christ's sacrifice.
REFLECTION AND APPLICATION
Deuteronomy 27:5 offers timeless principles for believers today, even though we no longer build physical altars for animal sacrifice. The core message is about the nature of our approach to God: it must be on His terms, not ours. We are called to come with humility, sincerity, and a recognition that our "best" human efforts, ingenuity, or sophisticated programs cannot "improve" upon God's design for worship or salvation. The unhewn altar reminds us that true spiritual effectiveness and blessing come from faithfully following God's revealed will, not from inventing our own methods or relying on human cleverness or strength. It challenges us to examine our worship practices, both corporately and individually, to ensure they are God-centered and pure, free from the "iron tools" of human manipulation, showmanship, or self-aggrandizement. Our offering to God should be our authentic selves, unhewn by the world's standards, presented in simple obedience and profound trust, acknowledging that true access to God comes through His provision, not our own crafting.
Questions for Reflection
FAQ
Why was iron specifically forbidden for the altar, while other tools might have been used for other sacred structures?
Answer: The prohibition against iron tools for the altar, also stated in Exodus 20:25, is highly symbolic. Iron was associated with tools of war, shaping, and human industry. By forbidding its use, God emphasized that the altar, a place of peace, atonement, and reconciliation, was to be untouched by human power, violence, or defilement. The altar was to be built from natural, unhewn stones, symbolizing purity, wholeness, and reliance on divine provision rather than human might or technological advancement. It underscored that humanity approaches God in humility, on His terms, and that the sacred space is set apart from the world's instruments of control and destruction.
Is this command about unhewn altars still relevant for Christians today, given that we don't offer animal sacrifices?
Answer: While Christians do not build physical altars for animal sacrifice, the underlying principles of Deuteronomy 27:5 remain profoundly relevant. The command emphasizes approaching God on His terms, with humility, purity of heart, and reliance on His grace rather than human effort or elaborate external forms. It calls for authentic worship that is not manipulated by human showmanship, self-interest, or the "iron tools" of worldly wisdom or power, but is simple, sincere, and God-centered. It reminds us that our salvation and access to God are not achieved through human works or ingenuity, but through the perfect, divine provision of Jesus Christ, the ultimate "unhewn" sacrifice.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 27:5, with its command for an altar of unhewn stones untouched by iron tools, profoundly foreshadows the person and work of Jesus Christ. The unhewn stone symbolizes a purity and naturalness that is not a product of human effort, skill, or manipulation. This points to Christ as the perfect, unblemished sacrifice, "unhewn" by human sin or the defiling "iron tools" of human works or violence. His atoning work was not a human invention or a product of human strength, but God's divinely appointed, perfect plan from eternity, as 1 Peter 1:18-20 affirms, a Lamb "without blemish or spot." Just as the altar was to be built without the instruments of war or industry, so Christ's sacrifice was a work of peace, not violence initiated by humanity, bringing reconciliation between God and humanity, as Colossians 1:20 declares. He is the "living Stone," rejected by human builders but chosen by God and precious (as seen in 1 Peter 2:4-8), the ultimate "natural" and perfect foundation upon which true worship is built. The prohibition of iron tools also points to the truth that salvation is not achieved by human strength, merit, or religious works, but by divine grace through faith in Christ's finished work, a concept beautifully articulated in Ephesians 2:8-9. Through Christ, we have access to God, not through elaborate human rituals or self-improvement, but through the simple, yet profound, reality of His perfect sacrifice, which requires no human embellishment or addition, as Hebrews 10:19-22 powerfully teaches.