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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 27:6 presents a foundational divine command to the Israelites, instructing them to construct an altar to the LORD using "whole stones" and to offer burnt offerings upon it. This directive is a critical component of the covenant renewal ceremony on Mount Ebal, underscoring principles of purity, obedience, and distinction in worship as the nation prepares to enter and settle the Promised Land, thereby establishing a pivotal act of worship and covenant affirmation in their new territory.
CONTEXT
Literary Context: This verse is intricately woven into the fabric of Deuteronomy 27, a chapter dedicated to the solemn covenant renewal ceremony to be enacted immediately upon Israel's entrance into the Promised Land. Preceding this instruction, the people are commanded to set up large, plastered stones on Mount Ebal upon which the Law is to be written (Deuteronomy 27:4). The subsequent command to build an altar of whole stones and offer sacrifices (Deuteronomy 27:6) directly precedes the dramatic pronouncements of blessings and curses from Mount Gerizim and Mount Ebal (Deuteronomy 27:11-26). This sequence highlights the altar and its sacrifices as the spiritual nexus of this national commitment, serving as the centerpiece for reaffirming their allegiance to God's Law before they disperse into their tribal inheritances. The immediate juxtaposition emphasizes that true obedience to God's written word is inseparable from proper, prescribed worship.
Historical & Cultural Context: The command in Deuteronomy 27:6 is issued as the Israelites stand poised to enter Canaan, a land saturated with pagan cultures and their idolatrous worship practices. In these surrounding cultures, altars were frequently elaborate, carved, and sometimes even involved human sacrifices. The explicit prohibition against using iron tools on the altar stones (Deuteronomy 27:5) and the requirement for "whole stones" served as a stark, deliberate contrast to these prevailing customs. This distinction reinforced Israel's unique identity as God's chosen people. Iron, a metal associated with human technology, warfare, and dominion, was to be kept separate from the sacred space of worship, which was intended to be a realm of peace, divine presence, and humble submission to God's simple, unadulterated commands. This separation was vital for preserving the purity of Israel's worship and the distinctiveness of their covenant relationship with Yahweh.
Key Themes: The instruction in Deuteronomy 27:6 significantly contributes to several overarching themes within Deuteronomy and the broader Pentateuch. Firstly, it underscores Purity and Wholeness in Worship, emphasizing God's demand for unadulterated materials and sincere devotion, free from human embellishment or manipulation. This theme resonates with earlier commands regarding altar construction found in Exodus 20:25. Secondly, it highlights Divine Prescription, asserting God's sole authority in dictating the terms of His worship, rather than allowing for human innovation or aesthetic preference. Obedience to God's precise instructions is paramount in approaching Him, thereby reinforcing the covenantal nature of their relationship. Thirdly, the act of offering "burnt offerings" speaks to Atonement and Dedication, symbolizing complete surrender and reconciliation with God. This ritual act reaffirms the Covenant Relationship between God and Israel, providing a means by which sin could be addressed and fellowship restored. Finally, the uniqueness of this building method reinforces Obedience and Distinction, visually and spiritually setting Israel apart from the surrounding pagan nations, solidifying their identity as a people consecrated exclusively to the LORD.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices to convey its profound message. Symbolism is paramount, with the "whole stones" symbolizing purity, integrity, and the unadulterated nature of true worship, standing in stark contrast to the defiling influence of human tools (specifically iron, associated with warfare and human dominion). The burnt offerings themselves are symbolic of complete dedication, atonement, and total surrender to God. There is a clear use of Divine Command (imperative verbs like "thou shalt build," "thou shalt offer"), emphasizing God's absolute authority and the non-negotiable nature of His instructions for worship. The passage also utilizes Contrast by implicitly setting Israel's divinely ordained worship apart from the pagan practices of the surrounding nations, which often involved elaborately carved altars and idols. Furthermore, this command serves as a Reiteration of earlier laws given at Sinai (Exodus 20:25), reinforcing the enduring principles of proper worship and covenant fidelity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 27:6, with its specific instructions for building an altar of "whole stones" and offering burnt offerings, profoundly connects to the broader biblical theology of worship, purity, and divine sovereignty. It teaches that true worship is not about human ingenuity or embellishment, but about humble obedience to God's precise commands. The unhewn stones symbolize the unadulterated nature of God's revelation and the unmanipulated heart required in approaching Him. This principle transcends the Old Testament sacrificial system, pointing to a God who values sincerity and truth over outward show or human-devised rituals. The burnt offerings, signifying complete dedication, underscore the totality of devotion God desires from His people, a theme that resonates throughout Scripture.
REFLECTION AND APPLICATION
While contemporary believers no longer construct physical altars or offer animal sacrifices, the timeless principles embedded in Deuteronomy 27:6 remain profoundly relevant for our spiritual lives today. The command to use "whole stones" speaks directly to the purity, sincerity, and authenticity God desires in our worship. Our approach to God should be unembellished by human pride, manipulation, or performance, and instead rooted in humble obedience to His Word. True worship is not about elaborate human effort or outward show, but about offering ourselves wholly to God – our time, talents, resources, and very lives – just as the burnt offerings symbolized complete dedication. This verse challenges us to examine the "materials" of our spiritual altars: are they "whole" and unadulterated by worldly influences, or have we allowed human traditions, self-interest, or cultural trends to "cut" and "shape" our devotion? God desires a worship that is genuine, uncompromised, and offered in spirit and truth, reflecting a heart fully surrendered to His divine prescriptions.
Questions for Reflection
FAQ
Why did God command the use of "whole stones" and forbid iron tools on the altar?
Answer: The command for "whole stones" (untouched by iron tools) served multiple significant purposes. Firstly, it symbolized purity and integrity. God desired an altar that was natural, simple, and unadulterated by human craftsmanship or ingenuity. This contrasted sharply with pagan altars, which were often elaborately carved and decorated, reflecting human pride and artistic skill. Secondly, iron was associated with warfare, human dominion, and the instruments of violence and labor. By forbidding iron on the altar, God emphasized that His worship was to be a place of peace, divine presence, and humble submission, not human power or effort. It underscored that God's work of salvation and atonement is His alone, not something to be "improved" or "defiled" by human hands (Exodus 20:25). The altar was a place where humanity met God on His terms, not theirs.
What was the significance of "burnt offerings" on this altar?
Answer: Burnt offerings (Hebrew: ʻôlâh) were a type of sacrifice in which the entire animal was consumed by fire on the altar, with the smoke ascending to God. This symbolized complete dedication, atonement for sin, and total surrender to God's will. Unlike other offerings where portions might be eaten by priests or worshippers, the burnt offering represented a complete giving of the offering to God, signifying a desire for full reconciliation and devotion. On this specific altar built upon entering the Promised Land, the burnt offerings would have served as a powerful act of covenant renewal and reaffirmation, acknowledging God's sovereignty and seeking His continued favor and forgiveness as the nation began its life in Canaan (Leviticus 1:3-9).
CHRIST-CENTERED FULFILLMENT
Deuteronomy 27:6, with its emphasis on an altar of "whole stones" and burnt offerings, finds its ultimate and perfect fulfillment in Jesus Christ. The requirement for "whole stones," untouched by human tools, profoundly prefigures the perfect, unblemished nature of Christ, who was without sin and required no human "hewing" or addition to His redemptive work (Hebrews 4:15). He is the "whole" and complete sacrifice, divinely appointed and untainted by human imperfection or effort. Just as the burnt offering symbolized complete dedication and atonement, Jesus offered Himself as the singular, perfect, and once-for-all sacrifice, fully consumed by the Father's will and providing complete atonement for the sins of the world (Hebrews 10:10-14). His death on the cross was the ultimate "burnt offering," a fragrant aroma pleasing to God, signifying His total surrender and obedience to the Father's plan (Ephesians 5:2). Through Christ, believers are now called to offer themselves as "living sacrifices," building spiritual altars of worship with hearts made "whole" by His grace, offering unadulterated praise and obedience in spirit and truth (Romans 12:1 and John 4:24). He is our altar, our sacrifice, and the High Priest who enables us to draw near to God with confidence and boldness.