Deuteronomy 27:1

THE THIRD ADDRESS OF MOSES (DEUT. 27-30)

That this chapter is properly placed, that it is indeed from Moses, as is specifically claimed three different times in the chapter, and that it is a logical and necessary continuation of what has preceded - all of this is now considered a certainty by orthodox Christian scholars. It has been only a few short years since the critics were declaiming that: "This chapter, in the third person, is an interruption, a later addition, etc."[1] "It is clearly not part of Moses' speech."[2] "This chapter has probably been misplaced ... it breaks the connection."[3] "It seems clear that this chapter was not originally intended for this place"[4] etc., etc. All such NONSENSE has been thoroughly refuted and discredited by the discovery of what the chapter really is! The following words from Kline make it clear:

"The fourth standard division in the ancient suzerainty treaties contained the curses and blessings, the woe and weal sanctions of the covenant. In Deuteronomy, this section is found in Deuteronomy 27-30. It was the customary procedure in securing the throne succession to the appointed royal heir, that when death was eminent, the suzerain required his vassals to pledge obedience to his son; and then soon after the son's accession, the vassals' commitment was repeated.

"Similarly, Moses and Joshua formed a dynasty of mediatorial representatives of the Lord's suzerainty over Israel.

"In full keeping with that pattern, the continuing lordship of Israel's God, was ensured by the oath required before Moses died (Deuteronomy 26), and again by another ratification ceremony after Joshua's succession! (The one outlined here in Deuteronomy 27, and fulfilled in Joshua 8). Of course, the pronouncement of curses and blessings is prominent in both."[5]

In this light, it is perfectly clear that this chapter is indeed from Moses, as is repeatedly stated, and that it is located exactly where it belongs. We must therefore view Deuteronomy 27 as an integral part of Deuteronomy, and not as a later addition.

"And Moses and the elders of Israel summoned the people, saying, Keep all the commandments which I command you this day. And it shall be on the day when ye shall pass over the Jordan unto the land which Jehovah thy God giveth thee, that thou shalt set thee up great stones, and plaster them with plaster: and thou shalt write upon them all the words of this law, when thou art passed over; that thou mayest go in unto the land which Jehovah thy God giveth thee, a land flowing with milk and honey, as Jehovah, the God of thy fathers, hath promised thee. And it shall be, when ye are passed over the Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaster them with plaster. And there shalt thou build an altar unto Jehovah thy God, an altar of stones: thou shalt lift up no iron tool upon them. Thou shalt build the altar of Jehovah thy God of unhewn stones; and thou shalt offer burnt-offerings thereon unto Jehovah thy God: and thou shalt sacrifice peace-offerings, and shall eat there; and thou shalt rejoice before Jehovah thy God. And thou shalt write upon the stones all the words of this law very plainly."

"And Moses ..." The third person was often used by the sacred writers, and the use of it in this chapter does not change the fact that Moses is the speaker throughout.

Moses in this passage associated himself with the elders, an unusual arrangement. "But this joint address has particular significance. At the renewal of the covenant which was here commanded, Moses would not be present, because he would die before Israel entered Canaan."[6]

Another feature of this paragraph is the repetition occurring in it. Cousins noted that this is characteristic of Hebrew style,[7] and we might add that this is particularly true of the times of Moses.

"And it shall be on the day ..." (Deuteronomy 27:3). This does not mean within 24 hours, for the expression as used here "is a generalized indication of time."[8] We might paraphrase by reading, "When you have passed over Jordan, etc."

"Write ... all the words of this law ..." (Deuteronomy 27:3). This presupposes literacy among the Hebrew people, for in Deuteronomy 27:8, it is commanded that it should be written plainly, indicating that people were expected to read it. Furthermore, there is an overwhelming presupposition here to the effect that there was indeed a law containing many words, and that this law existed in written form! The commandment here was not limited to the specific examples of the law cited here, but included "all the law of God, as recorded in Exodus, etc."

It has been objected that "all the words of this law" would be too long for the kind of inscription commanded here, but this is an unlearned objection. "Ancient inscriptions varied in length. The one on the rockface at Behistun is nearly three times as long as the entire Book of Deuteronomy!"[9]

"Set up these stones ... in mount Ebal ... and there shalt thou build an altar ..." (Deuteronomy 27:4,5). Well, well, isn't it a shame that Moses knew nothing about the critical claims that "the altar" in Deuteronomy ALWAYS means Jerusalem? The critical community will NEVER understand Deuteronomy as long as that error concerning the "central sanctuary" in Jerusalem is promulgated.

Mount Ebal and Mount Gerizim were twin mountains facing each other and enclosing a natural amphitheater in which a vast audience would be able to hear distinctly a favorably located speaker. These mountains were "forty miles north of Jerusalem and twenty miles west of Jordan."[10] "Ebal was on the north and Gerizim on the south, and the principal trade mute of that era went between the mountains. Shechem on the east was prominent in early Hebrew history."[11] These mountains were of considerable height. "Ebal was 3,075 feet in altitude, and Gerizim was 2,850 feet."[12]

Instructions on building the altar correspond exactly, as should have been expected, with the commandment of God through Moses in Exodus 20:25. (See the comment in my commentary, volume II (Exodus) under that reference.) Countless passages such as these make it impossible to receive any theories about seventh century priests being involved in any manner whatever with the production of the Pentateuch. Of course, the critics know this, and therefore they hail this chapter as "pre-Deuteronomic!"[13] Of course, the passage is Deuteronomic, the only "pre-" we have here being found in the fact that it is most certainly pre-7th-century-priests, as is the whole of the Pentateuch!

"The Samaritan Pentateuch translated `Gerizim' instead of `Ebal' in Deuteronomy 27:4, but all the ancient versions, as well as all the Hebrew manuscripts support the received text."[14] In light of this, it seems incredible that Von Rad would read Gerizim here instead of Ebal.[15]

Ebal near the north end of the city of Shechem was an especially appropriate place for the ratification of the covenant near the beginning of Joshua's succession to the leadership of Israel. Abraham had built an altar there, and from the time of the patriarchs, it had been associated with the Lord's promise to give Israel the land of Canaan. Jacob also had built an altar in the vicinity of the place (Genesis 33:18-20), and when the children of Israel left Egypt carrying the bones of Joseph, they buried his bones at Shechem (Joshua 24:32).