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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 27:9 presents a profound and pivotal declaration as Moses, alongside the Levitical priests, solemnly addresses the entire nation of Israel. This verse serves as a powerful affirmation of Israel's unique identity and consecrated status as "the people of the LORD thy God," emphasizing their divinely established relationship and the weighty responsibility that accompanies their election, particularly as they stand on the precipice of entering the Promised Land and renewing their covenant with God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 27:9 masterfully employs several potent literary devices to convey its profound and urgent message. The most prominent is Direct Address, as Moses and the priests directly speak "unto all Israel," creating an immediate, personal, and collective connection with the audience and demanding their full attention. This is powerfully reinforced by the use of Imperative Verbs ("Take heed," "hearken"), which convey a clear command and a sense of absolute urgency, leaving no room for ambiguity regarding the expected response. The phrase "O Israel" functions as an Apostrophe, a direct address to an absent or personified entity, here personifying the entire nation, further emphasizing the collective nature of the call and the unity required in their response. The declaration "this day thou art become the people of the LORD thy God" is a powerful Declarative Statement, asserting a present reality and a confirmed, divinely ordained status, thereby imbuing the moment with solemnity, finality, and theological weight. The repetition of the concept of "hearing" through the pairing of çâkath (take heed) and shâmaʻ (hearken) serves as a form of Emphasis, highlighting the absolute centrality of attentive and obedient listening to the covenant relationship.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 27:9 is a foundational statement about Israel's identity and their covenant relationship with God, resonating deeply throughout the Old and New Testaments. It affirms that Israel's existence is not merely political but profoundly theological, rooted in divine election and a unique, intimate bond with the Creator. This declaration of "the people of the LORD thy God" establishes a paradigm for God's relationship with His chosen people, characterized by His sovereign grace, their consecrated status, and the reciprocal demand for faithful obedience. It foreshadows the broader biblical narrative of God calling a people for Himself, setting them apart to bear His name and live according to His righteous standards, ultimately pointing to a greater spiritual reality of a new covenant people.
REFLECTION AND APPLICATION
Deuteronomy 27:9 serves as a profound and enduring reminder for believers today of our identity in Christ. Just as ancient Israel was declared "the people of the LORD thy God" through a covenant ceremony, so too are we, through faith in Jesus Christ, brought into a new and living covenant relationship, becoming God's adopted children and members of His spiritual household. This identity is not earned by our merit but graciously bestowed through divine initiative, calling us to live in a manner worthy of our high and holy calling. The commanding imperatives to "Take heed, and hearken" remain vitally relevant, urging us to listen attentively to God's Word, to discern His will through the Holy Spirit, and to respond with wholehearted obedience in every facet of our lives. Our daily conduct, choices, and priorities should reflect this consecrated status, demonstrating our allegiance to God in a world that often pulls us in opposing directions. This verse challenges us to consider what it truly means to be "the people of the LORD" in our contemporary context, prompting us to live distinctively, faithfully, and obediently as we await the full realization of His kingdom.
Questions for Reflection
FAQ
What is the significance of "this day" in Deuteronomy 27:9?
Answer: The phrase "this day" (Hebrew: hayyom) in Deuteronomy 27:9 is highly significant, acting as a recurring and emphatic motif throughout the book of Deuteronomy. It emphasizes the immediacy, solemnity, and present reality of the covenant renewal taking place. It signifies a specific, momentous point in time where a new generation of Israelites is formally entering into and affirming the covenant relationship with God, standing on the threshold of the Promised Land. It's a declaration that their status as "the people of the LORD thy God" is not merely inherited from their ancestors but is being actively embraced and confirmed at this very moment. This "this day" underscores the urgency of their commitment and responsibility, making the covenant fresh and binding for the generation about to enter Canaan, just as previous generations had affirmed it (e.g., Exodus 19:8). It calls for a present, active response of faith and obedience, demanding a conscious decision to live under God's rule.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 27:9, with its declaration of Israel becoming "the people of the LORD thy God" through covenant, finds its ultimate fulfillment and spiritual expansion in Jesus Christ. While ancient Israel was God's chosen nation under the Old Covenant, their identity and relationship with God were often conditional upon their obedience and marked by cycles of faithfulness and apostasy. Christ, however, inaugurates a New Covenant (as prophesied in Jeremiah 31:31-34), where all who believe in Him are brought into an unbreakable, grace-based relationship with God, becoming His people not by national descent or external ritual but by spiritual rebirth and faith. The call to "hearken" to God's voice, so central to Deuteronomy, is perfectly embodied in Jesus, who is the very Word of God made flesh (John 1:1-14) and the one whom the Father Himself commands us to "listen to" (Matthew 17:5). Through His atoning sacrifice and resurrection, Jesus cleanses and consecrates a new people for God—the Church—who are described in New Testament terms as "a chosen race, a royal priesthood, a holy nation, a people for his own possession" (1 Peter 2:9), powerfully echoing the language of Israel's original calling (Exodus 19:5-6). Thus, the identity and mission of God's people, imperfectly lived out by ancient Israel, are perfectly realized and extended globally through the finished work of Christ, inviting all nations to become "the people of the LORD their God" by faith in Him (Romans 9:25-26).