Exegetical and Hermeneutical Commentary of Deuteronomy 27:9
And Moses and the priests the Levites spoke unto all Israel, saying, Take heed, and hearken, O Israel; this day thou art become the people of the LORD thy God.
9. the priests the Levites ] See on Deu 18:1, and cp. Deu 10:8 f. The association of the Levites with Moses in the enforcement of the Law is striking; and as only one speaker is implied by the next v. ( which I command thee) the words have been regarded as the addition of the editor who combined 9, 10 with 14 26 (Dillm., Steuern., Berth., Marti.). This reasoning is not conclusive.
all Israel ] See on Deu 1:1, Deu 5:1; and contr. Deu 4:44-46.
Keep silence ] The Heb. vb. only here; in Ar. the root, sakata = to be quiet or mute.
hearken, O Israel ] Deu 5:1.
this day thou art become the people, etc.] Cp. Deu 26:18.
Fuente: The Cambridge Bible for Schools and Colleges
9, 10. Further Enforcement of the Law
These vv. with their sequel in Deu 28:1 repeat the substance and, with variations, the phraseology of Deu 16:6-19. They have been taken as the link between these passages, and as original to D (see above small print of note to chs. 27 30). They are by no means a necessary link ( Oxf. Hex. which because of the introduction of the Levites suggests that the vv. are the continuation of Deu 31:29). Rather, as the notes below show, they are parallel to Deu 26:16-19, and may therefore have originally belonged to the supplement to a different edition of the Code from that to which Deu 26:16-19 was attached.
Fuente: The Cambridge Bible for Schools and Colleges
Deu 27:9-10
Obey the voice of the lord thy god.
Of obedience to Gods revealed will
I. What is the rule of obedience? The written Word.
II. What are the right ingredients in our obedience to make it acceptable?
1. Obedience must be free and cheerful, else it is penance, not sacrifice (Isa 1:19). Willingness is the soul of obedience; God sometimes accepts of willingness without the work, but never of the work without willingness. Cheerfulness shows that there is love in the duty; and love doth to our services, as the sun doth to the fruits, mellow and ripen them and make them come off with a better relish.
2. Obedience must be devout and fervent: the heart must boil over with hot affections in the service of God.
3. Obedience must be extensive, it must reach to all Gods commands (Psa 119:6). True obedience runs through all duties of religion, as the blood through all the veins, or the sun through all the signs of the zodiac.
4. Obedience must be sincere–namely, we must aim at the glory of God in it, in religion the end is all. The end of our obedience must not be to stop the mouth of conscience, or to gain applause, but that we may grow more like God, and bring more glory to God.
5. Obedience must be in and through Christ, He made us accepted in the Beloved.
6. Obedience must be constant, Blessed is he who doeth righteousness at all times. True obedience is not like an high colour in a fit, but it is a right sanguine; it is like the fire on the altar which was always kept burning.
III. Whence is it that men do not obey God?
1. The not obeying of God is for want of faith: Who hath believed our report? Did men believe sin were so bitter that hell followed at the heels of it, would they go on in sin? Did they believe there were such a reward for the righteous that godliness were gain, would they not pursue it?
2. The not obeying God is for want of self-denial. God commands one thing, and mens lusts command another, and they will rather die than deny their lusts; now, if lust cannot be denied God cannot be obeyed.
IV. What are the great arguments or incentives to obedience?
1. Obedience makes us precious to God; we shall be His favourites (Exo 19:5; Isa 43:3).
2. There is nothing lost by obedience. To obey Gods will is the way to have our will. (T. Watson.)
Implicit obedience
Implicit obedience is our first duty to God, and one for which nothing else will compensate. If a lad at school is bidden to cipher, and chooses to write a copy instead, the goodness of the writing will not save him from censure. We must obey whether we see the reason or not; for God knows best. A guide through an unknown country must be followed without demur. A captain, in coming up the Humber or Southampton Water, yields complete authority to the pilot. A soldier in battle must fight when and where he is ordered; when the conflict is over he may reflect upon and perceive the wisdom of his commander in movements that at the time of their execution were perplexing. The farmer must obey Gods natural laws of the seasons if he would win a harvest; and we must all obey Gods spiritual laws if we would reap happiness here and hereafter.
Obedience proceeding from love
The son of a poor man that hath not a penny to give or leave him, yields his father obedience as cheerfully as the son of a rich man that looks for a great inheritance. It is, indeed, love to the father, not wages from the father, that is the ground of a good childs obedience. If there were no heaven Gods children would obey Him; and though there were no hell yet would they do their duty; so powerfully doth the love of the Father constrain them. (J. Spencer.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
By thy solemn renewing of thy covenant with him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And Moses and the priests the Levites spake unto all Israel,…. The priests who were Levites, as all the priests that were lawful ones were; and there were none but such at this time, who were. Eleazar and Ithamar, and their sons; these joined with Moses in the following exhortations to the people of Israel, as being particularly concerned in instructing them in the knowledge of the laws, and in seeing them put in execution:
saying, take heed, and hearken, O Israel; to what was about to be said unto them, as well as to what had: been said:
this day thou art become the people of the Lord thy God; they were his people before; he had chosen them to be his special people above all others; he had redeemed them out of Egypt; he had led them through the wilderness, and provided for them and protected them there, and had given them laws and statutes to observe to walk in; all which showed them to be his peculiar people: but now in a very formal and solemn manner they were avouched and declared by him to be his people, and they had solemnly avouched and declared that he was their God and King; and every day, according to Jarchi, was to be considered as this day, as if it was the day of entering into covenant with him.
Fuente: John Gill’s Exposition of the Entire Bible
Verse 9, 10:
This text is a solemn reminder that Israel was the people of Jehovah Elohim, and were under covenant to heed His commandments. Compare with Deu 26:16-19.
Fuente: Garner-Howes Baptist Commentary
The ground of his exhortation is again taken from the special favor of adoption, wherewith the God of Abraham had honored them; for there was nothing which should have more effectually stimulated them to obedience, than that more than paternal love, and the gratuitous kindness with which He had prevented them. Although, at the same time, they were admonished in these words of the object for which they were separated from other nations; for the conclusion he draws is, that because they were received by God as His people, they, therefore, lay under an obligation to keep His statutes; as Paul more plainly teaches us that we are redeemed from all iniquity, that Christ might purify unto himself a peculiar people, zealous of good works. ( Titus 2:14.) Moreover, since the priests were now appointed, from whose lips the doctrine of the law was to be sought, they here come forward in God’s own name, and engage the people to respond to His generous calls upon them; and not only this, but also to obey His ministers.
Fuente: Calvin’s Complete Commentary
B. CURSES TO BE REPEATED FROM MT. EBAL (Deu. 27:9-26)
9 And Moses and the priests the Levites spake unto all Israel, saying, Keep silence, and hearken, O Israel: This day thou art become the people of Jehovah thy God. 10 Thou shalt therefore obey the voice of Jehovah thy God, and do his commandments and his statutes, which I command thee this day.
THOUGHT QUESTIONS 27:9, 10
469.
In what sense was Israel becoming a people of Jehovah? Why were they not before this time?
470.
Is there some distinction between commandments and statutes?
AMPLIFIED TRANSLATION 27:9, 10
9 And Moses and the Levitical priests said to all Israel, Keep silence, and hear, O Israel; this day you have become the people of the Lord your God.
10 So you shall obey the voice of the Lord your God, and do His commandments and statutes, which I command you today.
COMMENT 27:9, 10
THIS DAY THOU ART BECOME THE PEOPLE OF JEHOVAH (Deu. 27:9)The normal sense of this day in Deuteronomy is at this time (Deu. 26:16-18). But in a very wondrous and real way, the could then say they were the people of Goda nation, a country, and they had finally arrived at their home! The impressive ceremony of Jos. 8:30-35 must certainly also have been a very emotion-filled one, as Israel officially claimed the land.
11 And Moses charged the people the same day, saying, 12 These shall stand upon mount Gerizim to bless the people, when ye are passed over the Jordan: Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin. 13 And these shall stand upon mount Ebal for the curse: Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali. 14 And the Levites shall answer, and say unto all the men of Israel with a loud voice.
Fuente: College Press Bible Study Textbook Series
(9) Moses and the priests.As in Deu. 27:1, Moses and the elders.
Take heed.A word used nowhere else in the Old Testament.
This day thou art become the people.Every day His commandments shall be before thine eyes, as though thou hadst that day entered into covenant with Him. It would seem that the passage of Jordan, which is the thing in view here, pledged Israel more completely to Gods Law than even the covenant at Sinai did. He had gone farther with them, and given them a more distinct position. It became more necessary than ever that they should remember whose they were.
(12,13) These shall stand upon mount Gerizim to bless . . . and these . . . upon mount Ebal to curse.The expressions to bless and to curse are misleading. It is not meant that six tribes were to bless, and six to curse their brethren. The phrase will be best understood by noticing the manner in which the ceremony was performed, according to Jewish tradition. According to the treatise Sotah, six, tribes went up to the top of Gerizim, and six ascended mount Ebal, and the priests and the Levites and the ark remained below, between the hills. The Levites turned their faces towards Mount Gerizim, and began with the blessing, Blessed is the man, &c., and both sides answered Amen. They then turned their faces towards Mount Ebal, and began the curse, saying, Cursed is the man, &c. The Amen again resounded; and the process was repeated until the last curse was reached. The question whether all the blessings preceded all the cursings is discussed; but the opinion preferred is, that each blessing had its corresponding curse, and were pronounced alternately.
If this account be correct, and it seems both intelligible and probable, we see that the tribes were divided equally to receive the blessing and the curse, implying that all were equally liable to either, according as they should obey or transgress. If the one side had answered amen to the blessings, and the other to the curses, the tribes would literally have blessed and cursed the people. But the rule is explicit that all the people shall say Amen; and therefore we seem to gather this meaning from the Hebrew: These shall stand on Mount Gerizim for the blessing of the people, i.e., to receive the blessing on behalf of the whole, and these on Mount Ebal for the curse (i.e., to receive it on behalf of the rest). It is noticeable that the law which inflicts the curse, and the altar which represents in its sacrifices Him who bare the curse, are both on the same hill, Ebal. If the tribes redeemed are on the hill of blessing, the tribes that receive the curse are on the same hill with the Redeemer.
(12,13) Simeon, and Levi . . . and Naphtali.Strictly speaking, there would be seven tribes on Gerizim to receive the blessing, and six on Ebal for the curse; because, tribally, Joseph must include Ephraim and Manasseh. The general position is that of the audience in an amphitheatre, the speakers being in the centre beneath, and the people on either side above. The more honourable tribes of Judah, Joseph, Benjamin, and Levi are posted on the southern hill, Gerizim. The tribes on Ebal are the four sons of the handmaids Bilhah and Zilpah, with Leahs youngest son Zebulun; and the disinherited firstborn, Reuben, is placed at their head. These last tribes, upon the whole, may be said to have occupied the outer circle of Israels territory, to the east and to the north. The tribes on Gerizim are the more central tribes.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9, 10. The words of the aged lawgiver, so soon to be taken from the people he had led and loved so many years, are peculiarly impressive.
Take heed, and hearken This invocation calls for the closest attention to what is to follow.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Priests As The People’s Representatives Before Yahweh Confirm the Covenant ( Deu 27:9-26 ).
The levitical priests had their own special responsibility for the fulfilment of the instruction of Yahweh. They with the appointed judges were the final court of appeal (Deu 17:9; Deu 17:18; Deu 21:5; Deu 24:8). And they represented the people before Yahweh. They are thus called on to substantiate Yahweh’s word to His people. Then when the time comes that the people are gathered on Mount Gerizim and Mount Ebal as instructed, the Levites’ part will be to pronounce the cursing on the secret sins of Israel on behalf of all the people.
Analysis:
a And Moses and the priests the Levites spoke to all Israel, saying, “Keep silence, and listen, O Israel. This day you are become the people of Yahweh your God. You shall therefore obey the voice of Yahweh your God, and do His commandments and His statutes, which I command you this day” (Deu 27:9-10).
b And Moses charged the people the same day, saying, “These shall stand on mount Gerizim to bless the people, when you (ye) are passed over the Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin” (Deu 27:11-12).
b “And these shall stand on mount Ebal for (or ‘upon’) the curse; Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali” (Deu 27:13).
a And the Levites shall answer, and speak out to all the men of Israel with a loud voice the twelve cursings for secret sins which connect with Mount Ebal as given below. By them the people will be renouncing these secret sins (Deu 27:14-26).
Note how in ‘a’ the Levites declare that Israel have become the people of Yahweh through the covenant pronounced by Moses on that very day, even prior to the covenant ceremony at Shechem. In the parallel this is confirmed at Shechem by the renouncing of the secret sins. In ‘b’ six tribes are to take their stance on Mount Gerizim, the mountain of blessing, and in the parallel six are to stand on the mountain of cursing.
Deu 27:9
‘ And Moses and the priests the Levites spoke to all Israel, saying, “Keep silence, and listen, O Israel. This day you are become the people of Yahweh your God.” ’
The levitical priests were then called to stand with Moses and confirm the importance of the covenant that Moses has just declared. They were witnesses to the truth of what he had said. Their combined testimony was clear. It was that the people might be silent and consider what had happened. In hearing and receiving that covenant they had ‘become the people of Yahweh your God’ by renewal. It had happened to their fathers at Sinai, now it had fully happened to them (Deu 5:3). As they stood on the verge of the land Yahweh had confirmed that they were His own people. The call to silence was in order to bring home the seriousness of the matter (see Ecc 5:2 (Deu 5:1 in Hebrew). Compare Neh 8:11; Zep 1:7; Zec 2:13; Hab 2:20; Rev 8:1).
Deu 27:10
“ You shall therefore obey the voice of Yahweh your God, and do his commandments and his statutes, which I command you this day.”
But while this was a great blessing it also conveyed on them a great responsibility. They could not be His people and yet disobey Him. They must therefore obey His voice and do His commandments and statutes as outlined by Moses that day. And that involved keeping all the instruction of which that was an aspect.
This confirmation by the priests was of the utmost importance, for it made them feel a part of what Moses was doing and wedded them to ensuring the final carrying of it through. For the result was that it was now not just a covenant declared by Moses, but one on which both secular leaders and levitical priests had put their seal. They would no doubt repeat the words when the covenant ceremony could finally take place at Shechem.
Fuente: Commentary Series on the Bible by Peter Pett
The Curse Pronounced from Mount Ebal
v. 9. And Moses and the priests, the Levites, v. 10. Thou shalt therefore obey the voice of the Lord, thy God, and do His commandments and His statutes which I command thee this day. v. 11. And Moses charged the people the same day, saying, v. 12. These shall stand upon Mount Gerizim, v. 13. and these shall stand upon Mount Ebal to curse, v. 14. And the Levites shall speak, v. 15. Cursed be them an that maketh any grave nor molten image, v. 16. Cursed be he that setteth light by his father or his mother, v. 17. Cursed be he that removeth his neighbor’s landmark, v. 18. Cursed be he that maketh the blind to wander out of the way, v. 19. Cursed be he that perverteth the judgment of the stranger, fatherless, and widow, v. 20. Cursed be he that lieth with his father’s wife; because he uncovereth his father’s skirt, v. 21. Cursed be he that lieth with any manner of beast, v. 22. Cursed be he that lieth with his sister, v. 23. Cursed be he that lieth with his mother-in-law, v. 24. Cursed be he that smiteth his neighbor secretly, v. 25. Cursed be he that taketh reward to slay an innocent person, v. 26. Cursed be he that confirmeth not all the words of this Law to do them. And all the people shall say, Amen.
Fuente: The Popular Commentary on the Bible by Kretzmann
NASB (UPDATED) TEXT: Deu 27:9-10
9Then Moses and the Levitical priests spoke to all Israel, saying, Be silent and listen, O Israel! This day you have become a people for the LORD your God. 10You shall therefore obey the LORD your God, and do His commandments and His statutes which I command you today.
Deu 27:9-10 In these verses Moses and the priests spoke to all Israel. The people were commanded to be quiet (BDB 698, KB 756, Hiphil IMPERATIVE) and listen (BDB 1033, KB 1570, Qal IMPERATIVE) with a view toward obedience (cf. Deu 27:10).
Deu 27:9 This day you have become a people There is some discussion on exactly when the covenant begins:
1. at Israel leaving Egypt, Exo 6:6-7
2. at Mt. Sinai/Horeb, Deu 4:20; Exo 19:5-6
3. on the Plains of Moab, Deu 27:9; Deu 28:1
4. at the crossing of the Jordan, Jos 4:19-24
5. at Gilgal (first camp site)
6. at Shechem (covenant renewal), Jos 8:30-35
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Take heed = keep silence, or, take note.
Fuente: Companion Bible Notes, Appendices and Graphics
this day: Deu 26:16-18, Rom 6:17, Rom 6:18, Rom 6:22, 1Co 6:9-11, Eph 5:8, Eph 5:9, 1Pe 2:10, 1Pe 2:11
Reciprocal: Deu 4:23 – heed 2Sa 7:24 – art become Psa 114:2 – General Act 2:14 – hearken
Fuente: The Treasury of Scripture Knowledge
Deu 27:9. The priests spake unto all Israel They assisted Moses in pressing the people to attend duly to the meaning and design of this solemnity. Thou art become the people of the Lord By thy solemn renewing of thy covenant with him.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The new generation of Israelites would become a people for Yahweh (Deu 27:9) when they took on themselves the responsibilities and privileges of the Mosaic Law (Deu 27:10). As their fathers had done at Mt. Horeb (Exo 19:8), so the new generation would do at Mt. Ebal.
"The ceremonial feast was usually part of the ratification activities when suzerainty treaties were signed in countries neighboring Israel during the Mosaic era." [Note: Schultz, p. 85.]
"This day" (Deu 27:9) refers to the day the people would fulfill these instructions in the land (Joshua 8; cf. Joshua 24).