Peter Pett's Commentary on the Bible
Deuteronomy 27:1-8
e-Sword Note:
For the section, "Deuteronoomy 27 Paraellels Exodus 24 ", see the chapter comments.
For the section, "Shechem Was To Be The First ‘Place (Maqom) Which Yahweh Shall Choose', " see the chapter comments.
Moses and the Elders of Israel Call For The Witness to the Covenant To Be Set Up In Shechem (Deuteronomy 27:1).
The covenant having been outlined in detail ‘Moses and the elders of Israel' now speak up. It is clear that Moses had arranged for them to come and join him at the end of his speech so as to support this final step. Whether Moses spoke at their head, or whether their spokesman spoke up on behalf of Moses and the other elders, is not said. What matters is that with regard to the point being made they were shown to be at one.
Analysis using the words of Moses.
a And Moses and the elders of Israel commanded the people, saying, Keep all the commandment which I command you this day (Deuteronomy 27:1).
b And it shall be on the day when you shall pass over the Jordan to the land which Yahweh your God gives you, that you shall set yourself up great stones, and plaster them with plaster, and you shall write on them all the words of this instruction (law), when you are passed over, that you may go in to the land which Yahweh your God gives you, a land flowing with milk and honey, as Yahweh, the God of your fathers, has promised you (Deuteronomy 27:2).
b And it shall be, when you are passed over the Jordan, that you shall set up these stones, which I command you this day, in mount Ebal, and you shall plaster them with plaster, and there you (thou) shall build an altar to Yahweh your God, an altar of stones. You shall lift up no iron on them. You shall build the altar of Yahweh your God of unhewn stones, and you shall offer whole burnt offerings on it to Yahweh your God, And you shall sacrifice peace offerings, and shall eat there, and you shall rejoice before Yahweh your God (Deuteronomy 27:4).
a And you shall write on the stones all the words of this instruction (law) very plainly (literally ‘engraving well') (Deuteronomy 27:8).
Note in ‘a' the commandment to keep ‘all the commandment' (the covenant stipulations) and in the parallel it is to be written on the stones. In ‘b' and its parallel we have two large sentences, the first commencing with ‘And it shall be on the day when you shall pass over the Jordan', and the second commencing with ‘And it shall be, when you are passed over the Jordan'. The first deals with setting up the great stones and writing on them the Torah (Instruction, Law), and will be an indication that they have begun to take possession of the land which Yahweh has promised them, and the second with setting up ‘these stones' and building by them an altar in order to offer up offerings and sacrifices so as to eat and rejoice before Yahweh their God in a sealing of the covenant (compare Exodus 24:9).
‘ And Moses and the elders of Israel commanded the people, saying, Keep all the commandment which I command you this day.'
Moses' speech to all Israel having been completed what followed directly involved ‘the elders of Israel', including all their leading men and princes, along with Moses, with regard to those words. The intention was clearly to align the elders of Israel with all that Moses had said, for he was soon to pass on and he wanted them to feel a part of, and to be tied in with, the remaking of the covenant. They would be the ones who were responsible for ensuring the fulfilment of His words. He did not want there to be an ‘us' and ‘them' situation.
“All the commandment” refers to the statutes and ordinances (judgments) previously given (Deuteronomy 6:1; Deuteronomy 8:1) from Deuteronomy 5:1 onwards, and from Deuteronomy 12:1 onwards, the commands given ‘on that day'. Israel were to keep them, holding on to them, remembering them and obeying them. And in order to assist them in this and to bring home the solemnity of his words, and of what he was requiring of them, he now commanded that all his words were to be written on rocks especially plastered to receive the writing, once they have entered the land. This was a technique regularly practised in Egypt.
(Incidentally there may be good reason to believe that at this point in time representatives have come from Shechem seeking to become one with the children of Israel on the grounds of their joint relationship resulting from Jacob's previous sojourn in Shechem and ownership of land there, for once Israel did enter the land we never hear of any conquests having to be made at Shechem and Judges 8:33 specifically refers to ‘the stranger' as being present at the covenant ceremony there).
“Moses.” The reference to Moses is in the third person. Does this then mean that it was written down by someone else? It is in fact very likely that Moses had arranged for his words to be recorded by a trustworthy scribe, or by Joshua himself, with himself confirming their accuracy, but it is not in fact required by the usage. For in writing an important document like this it would be quite reasonable for Moses to write of himself in the third person. It was a solemn covenant recorded for future generations. In such types of documents writers often speak of themselves in the third person.
The name of Moses occurs in this book in Deuteronomy 1:1; Deuteronomy 1:3; Deuteronomy 1:5; Deuteronomy 4:41; Deuteronomy 4:44; Deuteronomy 5:1; Deuteronomy 27:1; Deuteronomy 27:9; Deuteronomy 27:11; Deuteronomy 29:1; Deuteronomy 31:1; Deuteronomy 31:7; Deuteronomy 31:9; Deuteronomy 31:14 (twice); Deuteronomy 31:16; Deuteronomy 31:22; Deuteronomy 31:24; Deuteronomy 31:30; Deuteronomy 32:44; Deuteronomy 32:48; Deuteronomy 33:1; Deuteronomy 33:4; Deuteronomy 34:1; Deuteronomy 34:5; Deuteronomy 34:7 twice, Deuteronomy 34:1; Deuteronomy 34:10; Deuteronomy 34:12. The main reason why he was not mentioned in the remainder is because they are claimed to be recordings of his speeches. But in Deuteronomy 33:1; Deuteronomy 33:4 we actually have an example of something claimed to be composed by Moses (Deuteronomy 33:1) which openly speaks of him in the third person (Deuteronomy 33:4), in such a way as anyone might easily speak of themselves. This thus demonstrates that he is said to have used such a method. There is nothing intrinsically unlikely therefore in Moses referring to himself in this way continually in a permanent covenant record.
Furthermore in Deuteronomy 31:7; Deuteronomy 31:14; Deuteronomy 34:9 he is spoken of in conjunction with Joshua (compare Joshua alone in Deuteronomy 31:3; Deuteronomy 31:23; Deuteronomy 32:44) who was also referred to in the third person. But on the same basis that does not necessarily mean that Joshua could not have written down much of Deuteronomy.
So while this third person usage may reflect the writing of another scribe (possibly even Eliezer the Priest), it does not necessarily do so. For writing in the third person could simply be a device used in order to ensure that future readers recognised who was in mind in what the documents said. Far too many writers have used this method in history in this way for this not to be accepted as a perfectly reasonable possibility.
More difficult for the idea that Moses wrote the book himself was the recording of his death in Deuteronomy 34 as a past event. But once it is accepted that Moses would almost certainly use a scribe, whether Joshua, Eliezer, or any other, in writing down what he wanted recorded, all that that indicates is that Moses did not always himself hold the pen. It says nothing about whether the words were mainly his. The scribe would naturally finish the book off with an account of his death when that death had been specifically spoken of as near in the heart of the record, indeed so near that it had to occur before the crossing of the Jordan (Deuteronomy 1:37; Deuteronomy 3:25; Deuteronomy 4:21; Deuteronomy 31:2; Deuteronomy 31:7; Deuteronomy 31:27; Deuteronomy 31:29; Deuteronomy 32:48). It simply sealed what had been spoken about.
On the other hand the claim that most of Deuteronomy was based on the direct words of Moses is constant in the book. See Deuteronomy 1:1; Deuteronomy 1:5; Deuteronomy 4:44; Deuteronomy 5:1; Deuteronomy 27:1; Deuteronomy 27:9; Deuteronomy 27:11; Deuteronomy 29:1; Deuteronomy 31:1; Deuteronomy 31:9; Deuteronomy 31:22; Deuteronomy 31:24; Deuteronomy 31:30; Deuteronomy 32:44; Deuteronomy 33:1. Furthermore he is actually said to have written parts of it (Deuteronomy 31:9; Deuteronomy 31:22; Deuteronomy 31:24) and that in connection with it being regularly read before all Israel (Deuteronomy 31:10). That could mean ‘arranged to be written on the basis of his own words', but it cannot mean that he had no connection with it at all. Its content is also written in such a way as to indicate that it was given in the words of Moses, and, in anybody's language, ‘this instruction' in Deuteronomy 31:9 must refer to at least the main speech in the book, if it means anything at all. See Joshua 8:35.
Future generations certainly saw it that way for they wrote of ‘the book of the Instruction (Torah - Law) of Moses' (Joshua 8:31; Joshua 23:6; 1 Kings 2:3; 2 Kings 14:6; 2 Kings 23:25; 2 Chronicles 23:18 compare Judges 3:4; 1 Kings 8:9).
‘ And it shall be on the day when you (ye) shall pass over the Jordan to the land which Yahweh your (thy) God gives you (thee), that you (thou) shall set yourself (thee) up great stones, and plaster them with plaster.'
“On the day” does not literally mean within that twenty four hour period, but was using yom in its other significance as a period of time. We could therefore translate, ‘at the time when'. They must do it as soon as possible after entry. Deuteronomy 27:2 form a quick summary of what was considered to be the crucial element of what was to happen on entering the land, the writing clearly on stones the covenant with Yahweh. This was the crux of the matter. And it was an indication that at last they were beginning to possess their land flowing with milk and honey which Yahweh the God of their fathers had promised them. The stones would be a seal on their possession of the land.
In the parallel in Deuteronomy 27:4 this is expanded on by declaring again that the stones must be set up, but this time the connection is with the completion of the covenant ceremony, and the site where it is to be done is named. Thus it refers to the covenant sacrifices which will be eaten before Yahweh. The repetition, which is typical of ancient writings which loved repetition, by this means puts extra stress on the most important point, the public display of the covenant actually written on the land of their possession, and draws special attention to it, while linking it with both the new possession of the land (Deu 27:-3) and the renewed covenant (Deuteronomy 27:4).
‘ And you (thou) shall write on them all the words of this instruction (law), when you (thou) are passed over, that you (thou) may go in to the land which Yahweh your God gives you (thee), a land flowing with milk and honey, as Yahweh, the God of your fathers, has promised you (thee).'
Once they had ‘passed over' into the land, then Israel, through their representatives, were to write on the stones at Shechem ‘all the words of this instruction (law)'. Speaking on the basis of the book itself without any bias, that would surely signify at least 12-26, and probably Deuteronomy 5:1 to Deuteronomy 26:19, but it may also be intended to include the whole of the Law of which his speech was a popular survey, for his speech omits too much for it to be seen as the whole Law. The writing on the stones would confirm the covenant in the land so that they could then confidently go in and possess it on the basis of the promise that Yahweh had made to their fathers, Abraham, Isaac and Jacob.
He also reminded them of the quality of what Yahweh was giving them. It was a land ‘flowing with milk and honey' (compare Deuteronomy 6:3; Deuteronomy 11:9; Deuteronomy 26:9; Deuteronomy 26:15; Deuteronomy 31:20). It will be noticed that this promise is spread evenly over the different parts of the covenant. The kingdom of God could be theirs on the basis of His love and faithfulness to the fathers. But, as has been and will be pointed out, from that free gift had to spring obedience. It was a covenant gift. Without obedience the gift would be forfeit.
‘ And it shall be, when you (ye) are passed over the Jordan, that you (ye) shall set up these stones, which I command you this day, in mount Ebal, and you (thou) shall plaster them with plaster.'
This repetition is a regular feature of the Pentateuch, and here has the purpose of emphasising the tow purposes in setting up the stones. Such repetition was also a regular feature of other ancient literature. It confirmed to the hearer what had just been said so that it would become fixed in his mind and he would remember it. So Moses partly repeats what he had said, but with the additional information that it was to be on Mount Ebal, and then he adds the requirement of sealing the covenant with offerings and sacrifices what follows and a covenant feast. All that he described was to be done as soon as possible after passing over the Jordan.
It may be asked why the Instruction was to be recorded on Mount Ebal, and not Mount Gerizim. This was partly because it was there that the sacrifices were to be offered, which themselves warned of the threat of death to any who broke the covenant. That was hardly suitable for the Mount of blessing. But added to this was the fact that the curses on secret sins were an essential part of the covenant. While the blessings were to result from keeping the covenant, that was the result of, rather than part of the essential nature of, the covenant. The blessings did not come because the covenant was kept, for they were already promised, rather the keeping of the covenant simply maintained their flow, which primarily resulted from God's graciousness. On the other hand the cursings in Deuteronomy 27 actually directly affected the covenant. Disobedience directly affected the covenant itself. The curses came to fruition because of the disobedience. They had therefore to be accepted as a part of the covenant.
‘ And there you (thou) shall build an altar to Yahweh your God, an altar of stones. You shall lift up no iron on them. You shall build the altar of Yahweh your God of unhewn stones, and you shall offer whole burnt offerings on it to Yahweh your God, And you shall sacrifice peace offerings, and shall eat there, and you shall rejoice before Yahweh your God.'
(Up to verse 10 it is now all ‘thou, thee').
On Mount Ebal they were to set up an altar to Yahweh their God. It had to be an altar of stones on which no tool of man had come, for it must be of unhewn stones (compare Exodus 20:24) And no iron must have touched it. This may be because the main iron known was that ‘from the sky' in the form of meteorites, which others saw as from the gods, or it may refer to rare imported iron tools which were therefore ‘foreign'. Either way the stones must not be touched by iron in any way. Interestingly the remains of an ancient rough stone altar dating from around the time of Joshua have been discovered on Mount Ebal.
Offerings and sacrifices were regularly offered to confirm a covenant. At Mari in the 18th century BC when they intended to make a covenant they spoke of ‘killing an ass'. All knew what that signified. They were going to prepare a covenant sealed in blood. That is why the Old Testament often speaks of ‘cutting a covenant'. And similar practises were widespread. It was also common for part of the sacrifice to be offered up and part to be eaten by the participants. Thus the purposes of the whole burnt offerings, which were offerings of dedication and tribute, and the peace sacrifices which would supply the meat for the covenant feast, were to be for the sealing of the covenant (compare Exodus 24:5).
We are not actually told that the Ark (at least) was to be present at this ceremony but it is hardly conceivable that it was not. The Ark was the central point of their focus on God and was portable. It could hardly not be there. Its presence would be just assumed (compare Joshua 8:30). As always in Deuteronomy Moses ignores the priests' part.
The setting up of the stones and the offering of the offerings and sacrifices are parallel to the acceptance of the covenant in Exodus 24, where twelve stone pillars were set up and whole burnt offerings and peace offerings were also offered. There too the blood was applied as a warning of what would happen to those who broke the covenant.
‘ And you shall write on the stones all the words of this instruction (law) very plainly (literally ‘engraving well').'
The purpose of the preparation of the stone was now repeated, stressing its importance. It was that ‘all the words of this Instruction' might be plainly written on them and might be ‘well engraved'.
We do not know whether at this point the people made a response (see Exodus 24:3), for due to the pending death of Moses this ceremony was a strange one, for it was an acting out beforehand of the actual ceremony that would later take place, putting firmly behind it the authority if Moses. But that was not to lessen its significance, for as all the people stood there it would be powerful confirmation of the certainty that they would successfully enter the land and reach Shechem, most only being aware that that was somewhere in the land and sacred because of its association with Abraham and Jacob, and was somewhere where they already owned land as descendants of Jacob.