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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 27:7 is a pivotal command within the covenant renewal ceremony on the cusp of Israel's entry into the Promised Land. It instructs the Israelites to offer peace offerings, partake in a communal meal from these sacrifices, and culminate the act with joyful celebration in the presence of the LORD their God. This verse profoundly underscores the relational, communal, and celebratory dimensions inherent in Israelite worship, highlighting fellowship with God and one another as foundational to their covenant identity and experience of His shalom.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 27:7 masterfully employs several literary devices to convey its profound message. The most evident is Command/Instruction, as the verse presents a direct imperative from God to Israel, outlining a specific action to be performed. This underscores the non-negotiable nature of the covenant and the required response of obedience. Symbolism is central, with the "peace offerings" themselves symbolizing wholeness, well-being, and a harmonious relationship with God. The act of "eating there" is a powerful symbol of Communion and Fellowship, representing a shared meal with the divine, a tangible expression of intimacy and presence. Furthermore, the phrase "rejoice before the LORD thy God" uses Anthropomorphism by speaking of God's presence as a physical location before which one can rejoice, emphasizing His immanence and active engagement with His people. The verse also implicitly uses Anticipation, looking forward to the establishment of Israel in the Promised Land and the joyful worship that will characterize their life there.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 27:7 offers profound theological insights into the very nature of God and humanity's desired relationship with Him. It reveals a God who desires not merely ritualistic adherence or solemn duty, but genuine, joyful communion with His people. The peace offering, culminating in a shared meal and commanded rejoicing, signifies that true worship is inherently relational, celebratory, and rooted in the experience of God's shalom—His comprehensive well-being, peace, and abiding presence. This ancient command strikingly foreshadows the New Testament emphasis on intimate fellowship with God and with fellow believers, a reality made fully possible through the atoning work of Jesus Christ. It teaches us that our approach to God should be marked by profound gratitude and delight, recognizing His faithful provision and the peace He establishes. The act of eating together also powerfully points to the communal aspect of faith, where believers share in God's blessings and celebrate His goodness collectively, fostering unity and mutual encouragement.
REFLECTION AND APPLICATION
Deuteronomy 27:7 serves as a timeless invitation to examine the nature of our contemporary worship and spiritual lives. Are our gatherings, both corporate and personal, characterized by the commanded joy and a profound sense of shared fellowship with God and fellow believers? This verse powerfully reminds us that approaching God is not merely a solemn obligation but an invitation to a celebratory feast, a participation in His abundant peace and provision. It challenges us to transcend a transactional view of faith, where we simply perform duties, to embrace a deeply relational one, where gratitude, delight in God's presence, and communal joy are paramount. In a world often marked by anxiety, division, and spiritual apathy, the call to "rejoice before the LORD" and to "eat there" serves as a potent reminder that true peace, satisfaction, and purpose are found in vibrant communion with our Creator and with His people. It encourages us to cultivate a spirit of thanksgiving in all circumstances, recognizing that every good and perfect gift descends from Him, and to actively seek opportunities for genuine, joyful fellowship that reflects the unity and abundant life found in Christ.
Questions for Reflection
FAQ
What is the significance of "peace offerings" in the context of this verse?
Answer: The "peace offerings" (Hebrew: shelamim) were unique among Old Testament sacrifices because they were primarily offerings of thanksgiving, vows, or freewill offerings, not primarily for atonement for sin. Their significance in Deuteronomy 27:7 is that they culminated in a communal meal shared by the worshiper, their family, and the priests, with a portion also given to God on the altar. This meal symbolized fellowship, communion, and the enjoyment of shalom—a state of wholeness, well-being, and right relationship with God. It was a celebration of God's goodness and the peace He had established with His people, particularly as they prepared to enter the Promised Land, emphasizing the relational and celebratory aspect of their covenant.
Why is "rejoice before the LORD thy God" a specific command here, and what does it imply about worship?
Answer: The command to "rejoice before the LORD thy God" is crucial because it elevates worship beyond mere ritual or duty to an act of profound joy and celebration. It implies that true worship is not just about fulfilling obligations but about expressing delight in God's presence and His character. This joy is not a fleeting emotion but a commanded posture, a deliberate act of gratitude for God's faithfulness, His abundant provision, and the comprehensive peace (shalom) He grants. It highlights that God desires His people to experience and express joy in His presence, transforming the act of sacrifice into a vibrant celebration of their covenant relationship, as seen in other passages like Deuteronomy 12:7 and Deuteronomy 16:11.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 27:7, with its profound emphasis on peace offerings, communal eating, and commanded rejoicing before the LORD, finds its ultimate and perfect fulfillment in Jesus Christ. The Old Testament peace offerings, which established a temporary and partial shalom between God and His people, powerfully foreshadowed the perfect and eternal peace established through Christ's singular, all-sufficient sacrifice. He is our ultimate peace offering, who "made peace by the blood of his cross" (Colossians 1:20). Through His death and resurrection, Christ removed the insurmountable barrier of sin, bringing us into a state of full reconciliation and harmonious relationship with God (Romans 5:1). The communal meal of the peace offering is gloriously echoed and surpassed in the New Covenant through the institution of the Lord's Supper, where believers partake in the bread and wine, symbolizing Christ's broken body and shed blood, and celebrating our profound fellowship with Him and with one another (1 Corinthians 10:16-17). This sacred meal is not only a remembrance but also a foretaste of the great marriage supper of the Lamb, where eternal rejoicing will characterize our perfect and unbroken communion with God. Thus, the joy commanded in Deuteronomy 27:7 is fully realized in the boundless joy of salvation and the unbreakable peace we have in Jesus, our Lord and our ultimate Shalom.