Albert Barnes Commentary Deuteronomy 27

Moses, in a third discourse (Deuteronomy 27–30), proceeds more specifically to dwell upon the sanctions of the Law. In these chapters, he sets before Israel, in striking and elaborate detail, the blessings that would result from faithfulness to the covenant and the curses that disobedience would involve.

Deuteronomy 27:0 introduces this portion of the book by commanding the erection of a stone monument on which the Law should be inscribed as soon as the people took possession of the promised inheritance (Deuteronomy 27:1–10), and by next prescribing the liturgical form according to which the blessings and curses should be pronounced (Deuteronomy 27:11–26).

The stones here named are not those of which the altar (Deuteronomy 27:5) was to be built, but are to serve as a separate monument witnessing to the fact that the people took possession of the land by virtue of the Law inscribed on them and with an acknowledgment of its obligations.

All the words of this law - that is, all the laws revealed from God to the people by Moses, regarded by the Jews as 613 (compare Numbers 15:38 note). The exhibition of laws in this manner on stones, pillars, or tables, was familiar to the ancients. The laws were probably engraved in the stone (very plainly,Deuteronomy 27:8 is by some rendered “scoop it out well”), as are for the most part the Egyptian hieroglyphics, the plaster being afterward added to protect the inscription from the weather.

In Mount Ebal – Compare the marginal references. The Samaritan Pentateuch and Version read Gerizim here instead of Ebal; but the original text was probably altered, as nearly all modern authorities hold, in order to lend a show of scriptural sanction to the Samaritan temple on Mount Gerizim.

The erection of the altar, the offering on it of burnt offerings and peace offerings (Deuteronomy 27:6–7), and the publication of the Law in writing, collectively form a solemn renewal of the covenant when the people entered the promised land, recalling the ceremonies observed at the original granting of the covenant at Sinai . And Ebal (the mount of “barrenness”), the mount of cursing, was the fitting spot on which to celebrate these events. For the curses were the penalties under which the children of Israel bound themselves to keep the Law. Suitably, the same place was also selected for setting up both the monumental stones containing the Law and the altar at which the covenant was to be renewed. We must also note that Deuteronomy 27:15 and following set out verbatim the curses only, the blessings being omitted.

The law, because of human sinfulness, brings upon a person first and foremost a curse: compare Deuteronomy 31:16-17; Galatians 3:10.

. The solemnity was apparently designed only for the single occasion on which it actually took place.

(Deuteronomy 27:12, Deuteronomy 27:13)

The tribes appointed to stand on Gerizim to bless the people all sprang from the two wives of Jacob, Leah and Rachel. All the four tribes which sprang from the handmaids Zilpah and Bilhah are located on Ebal. But in order, as it would seem, to achieve an equal division, two tribes are added to the latter from the descendants of the wives: that of Reuben, probably because he forfeited his primogeniture (Genesis 49:4); and of Zebulun, apparently because he was the youngest son of Leah.

The transaction presents itself as a solemn renewal of the covenant made by God with Abraham and Isaac, but particularly with Jacob and his family. Accordingly, the genealogical basis of the “twelve patriarchs” (Revelation 7:4 and following), the sons of Jacob, is here assumed.

The tribes of Ephraim and Manasseh are merged in the name of Joseph, their father; and Levi regains on this occasion his place alongside the others. “The Levites” of Deuteronomy 27:14 are no doubt “the priests the Levites” (Joshua 8:33), in whom the ministerial character of the tribe was most particularly manifested. It is noteworthy that the group of tribes which stood on Gerizim far exceeded the other in numbers and in importance, thus perhaps indicating that even by the Law the blessing should eventually prevail.

(Deuteronomy 27:15)

The “Amen” attested to the conviction of the speakers that the sentences to which they responded were true, just, and certain; this is also seen in Numbers 5:22, and in our own Commination Office, which is modelled after this ordinance of Moses.

(Deuteronomy 27:15–26)

Twelve curses against transgressions of the covenant. The first eleven are directed against special sins which are selected by way of example; the last comprehensively sums up in general terms and condemns all and every offence against God’s Law. Compare the marginal references.