Deuteronomy Chapter 27
Stones of Witness
A. A special altar
1. (Deuteronomy 27:1–8) The command to set up a special altar
KJV Scripture (all together):
“And Moses with the elders of Israel commanded 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 Jordan unto the land which the LORD thy God giveth thee, that thou shalt set thee up great stones, and plaister them with plaister: 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 the LORD thy God giveth thee, a land that floweth with milk and honey; as the LORD God of thy fathers hath promised thee. Therefore it shall be when ye be gone over Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaister them with plaister. And there shalt thou build an altar unto the LORD thy God, an altar of stones: thou shalt not lift up any iron tool upon them. Thou shalt build the altar of the LORD thy God of whole stones: and thou shalt offer burnt offerings thereon unto the LORD thy God: And thou shalt offer peace offerings, and shalt eat there, and rejoice before the LORD thy God. And thou shalt write upon the stones all the words of this law very plainly.”
Moses concluded his final sermon to Israel with one simple essential command, “Keep all the commandments which I command you this day.” Knowing the truths of God is never enough, obedience must follow. As James 1:22 declares, “But be ye doers of the word, and not hearers only, deceiving your own selves.” Their entrance into the land was not the end of responsibility, but the beginning of covenant faithfulness lived out in the land God had promised.
Upon crossing the Jordan, Israel was to erect great stones on Mount Ebal, coat them with lime or plaster so writing would be visible, and inscribe upon them “all the words of this law very plainly.” This served two purposes. First, it declared that possession of the land was directly tied to submission to the Word of God. Second, it visibly testified that this nation was founded not on human philosophy, but divine revelation. The phrase “very plainly” stresses that God’s Word is not to be hidden in mystery or obscured by tradition, but proclaimed clearly, intelligibly, and without corruption. This same clarity is echoed in Habakkuk 2:2, “Write the vision, and make it plain upon tables, that he may run that readeth it.”
They were to build an altar of whole stones, untouched by iron tools. God refused worship enhanced by human craftsmanship. No carved stones, no artistic embellishments, because worship must not display human glory, but divine provision. As Exodus 20:25 states, “If thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it.” God jealously guards His glory. He will not have His altar turned into a monument to human skill.
On this altar they were to offer both burnt offerings and peace offerings. Burnt offerings symbolized total consecration, everything consumed for God alone. Peace offerings represented fellowship and shared communion with God. The people were to “eat there, and rejoice before the LORD thy God.” Worship was not only solemn sacrifice, but also joyful fellowship. Obedience leads to joy, not bondage.
Joshua obeyed this command exactly in Joshua 8:30–32, proving Israel’s faithfulness at the beginning of their conquest. Many scholars believe only the core covenant — likely the Ten Commandments — was written on those stones, but the text simply says “all the words of this law,” leaving the full content unspecified. Regardless, the meaning is clear. The Law of God was quite literally engraved into the foundation of the nation.
B. Israel Solemnly Declared God’s Covenant People
2. (Deuteronomy 27:9–10) This day you have become the people of the LORD your God
KJV Scripture (entire passage together):
“And Moses and the priests the Levites spake unto all Israel, saying, Take heed, and hearken, O Israel; this day thou art become the people of the LORD thy God. Thou shalt therefore obey the voice of the LORD thy God, and do his commandments and his statutes, which I command thee this day.”
Moses, together with the priests, formally addressed the entire nation, emphasizing the solemnity of the moment. The phrase “Take heed, and hearken” calls Israel to pay careful attention. This was not merely a ceremonial statement, but a legal and covenantal declaration. Much of Deuteronomy follows the form of an ancient Near Eastern suzerain–vassal treaty. In this covenant structure, God is the sovereign King, Israel is the vassal nation under His authority, and this day at the plains of Moab marks the public ratification of their national submission to His rule. Just as a king sets forth laws and expectations for loyal subjects, God had laid out His commandments, statutes, and judgments, and the people had agreed.
When Moses declared, “This day thou art become the people of the LORD thy God,” he was not implying that Israel was not God’s people before. God had already redeemed them from Egypt as His “firstborn” (Exodus 4:22). Rather, this statement marks the final ratification and acceptance of the covenant after hearing all its terms. The covenant had been spoken, explained, and written. Now it was embraced by the nation as binding. In the language of contract, this was the moment of signing. Israel willingly acknowledged God as their rightful King, and God officially acknowledged them as His treasured possession. This mirrors Exodus 19:5–6, “Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people… and ye shall be unto me a kingdom of priests, and an holy nation.”
With covenant privileges came covenant obligations. Moses declared, “Thou shalt therefore obey the voice of the LORD thy God, and do his commandments and his statutes.” Obedience is always the natural response to belonging to God. The logic is simple: If the LORD is their God and King, then His voice must be obeyed. Covenant relationship and covenant obedience are inseparable. As Amos 3:3 states, “Can two walk together, except they be agreed?” The same expectation carries into the New Testament. Jesus said, “If ye love me, keep my commandments” (John 14:15). True faith produces obedience, not rebellion.
This moment also underscores God’s grace. Israel did not become God’s people by conquest, merit, or bloodline alone. They became His people by His promise, His redemption, and now by their willing submission to His covenant. They were chosen by grace, but they were expected to live as God’s possession in holiness and obedience.
B. The Command to Announce the Curses from Mount Ebal
1. (Deuteronomy 27:11–13) The Division of the Tribes Between the Two Mountains
KJV Scripture (full passage together):
“And Moses charged the people the same day, saying, These shall stand upon mount Gerizim to bless the people, when ye are come over Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin: And these shall stand upon mount Ebal to curse; Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali.”
After reaffirming the covenant, Moses gave instruction for one of the most dramatic national ceremonies in Israel’s history. Upon entering the Promised Land, the twelve tribes were to divide into two groups and assemble on two mountains—Mount Gerizim and Mount Ebal, which stand opposite one another in the heart of the land near Shechem. Six tribes were appointed to stand on Mount Gerizim to pronounce the blessings of obedience, and the remaining six were to stand on Mount Ebal to proclaim the curses for disobedience. This was not symbolic only, it was a covenant renewal ceremony before the Lord, confirming publicly before all the people that life in the land would be conditioned upon obedience to the commandments of God.
Those on Mount Gerizim were descended primarily from the wives of Jacob’s favored wife Leah and Rachel: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin. These tribes declared the blessings. Those on Mount Ebal—Reuben, Gad, Asher, Zebulun, Dan, and Naphtali—stood to proclaim the curses. Interestingly, Reuben, though the firstborn, is placed with the mountain of cursing, likely a reflection of his forfeited birthright because of sin (Genesis 49:3–4). Dan, often associated with idolatry later in Israel’s history (Judges 18:30–31), is also placed on Mount Ebal. Even in the tribal layout, the text reminds us that spiritual privilege can be lost through disobedience.
This command was faithfully obeyed in Joshua 8:32–35. After Israel sinned and suffered defeat at Ai, they repented, obeyed the Lord, and were restored. Then Joshua led the people nearly twenty-five miles north to Gerizim and Ebal to fulfill this command. There Joshua built an altar of uncut stones on Mount Ebal, wrote a copy of the Law on the stones, and led the people in the public reading of blessings and curses exactly as Moses had commanded. This shows Joshua was a man of the Book and that Israel intended to be a people of the Book. Obedience was not delayed for convenience. Even though the journey was long and the land still had enemies, they placed God’s Word before military strategy.
The chapter lists the curses in detail, but the blessings are not recorded here. Most scholars agree they were spoken but not written because each blessing simply reverses the curse. For example, “Cursed be the man that maketh any graven or molten image” implies the blessing, “Blessed is the one who worships the LORD alone.” Obedience brings blessing, disobedience brings judgment.
God chose Mount Gerizim and Mount Ebal for good reason. Geographically, they form a natural amphitheater. Archaeologists and travelers testify that voices can carry clearly across the valley between them. Spiritually, they were in the center of the land, symbolizing that submission to God’s covenant must be at the heart of national life. Symbolically, Gerizim is fertile and green, while Ebal is rocky and barren. The very landscape preached the message—obedience brings blessing and life, disobedience brings barrenness and curse. This reflects Proverbs 13:15, “The way of transgressors is hard,” and Psalm 1:3–4, which contrasts the fruitful tree with the chaff driven away.
C. The Declaration of the Curses from Mount Ebal
2. (Deuteronomy 27:14–26) The Levites proclaim the covenant curses
KJV Scripture (entire section together):
“And the Levites shall speak, and say unto all the men of Israel with a loud voice, Cursed be the man that maketh any graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and putteth it in a secret place. And all the people shall answer and say, Amen. Cursed be he that setteth light by his father or his mother. And all the people shall say, Amen. Cursed be he that removeth his neighbour’s landmark. And all the people shall say, Amen. Cursed be he that maketh the blind to wander out of the way. And all the people shall say, Amen. Cursed be he that perverteth the judgment of the stranger, fatherless, and widow. And all the people shall say, Amen. Cursed be he that lieth with his father’s wife; because he uncovereth his father’s skirt. And all the people shall say, Amen. Cursed be he that lieth with any manner of beast. And all the people shall say, Amen. Cursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother. And all the people shall say, Amen. Cursed be he that lieth with his mother in law. And all the people shall say, Amen. Cursed be he that smiteth his neighbour secretly. And all the people shall say, Amen. Cursed be he that taketh reward to slay an innocent person. And all the people shall say, Amen. Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen.”
After the division of the tribes onto Mount Gerizim and Mount Ebal, the Levites stood in the valley between and proclaimed, with a loud voice, the covenant curses for disobedience. The people responded after each curse with “Amen,” meaning “so be it,” openly agreeing that the judgment declared by God was righteous and just. This was not a ritual of emotion but a legal covenantal oath. Every “Amen” was Israel binding themselves under penalty of divine judgment if they violated God’s law. By answering aloud, each tribe and each family accepted responsibility. Their own mouths testified against them if they would later abandon the covenant.
These curses address secret sins as well as public sins. The first curse condemns idolatry, even if done “in secret,” because God sees what man hides. Israel had been warned repeatedly, as in Exodus 20:3–5, “Thou shalt have no other gods before me… thou shalt not make unto thee any graven image.” Idolatry was not only a religious sin but spiritual treason. The next curse addresses dishonoring parents, echoing the fifth commandment (Exodus 20:12). To “set light by” father or mother means to treat them lightly, with contempt or disrespect. God upholds parental authority because it mirrors His own authority.
The curse upon moving a neighbor’s landmark refers to theft by stealth, stealing land by adjusting boundary stones. This was forbidden in Deuteronomy 19:14. God sees injustice that men try to hide. Similarly, cursing one who leads the blind astray condemns cruelty and mockery of the vulnerable. God cares for the weak and warns against abusing them. Leviticus 19:14 declares, “Thou shalt not curse the deaf, nor put a stumbling block before the blind, but shalt fear thy God.”
A curse is also pronounced upon anyone who perverts justice toward the stranger, fatherless, or widow. God is the defender of the defenseless. Exodus 22:22–23 warns, “Ye shall not afflict any widow, or fatherless child. If thou afflict them in any wise… I will surely hear their cry.” The next series of curses address sexual immorality—incest with a father’s wife, sister, or mother-in-law, and the perversion of bestiality. These sins are condemned in Leviticus 18, and God makes clear that such defilements brought judgment on the Canaanites. Now Israel is warned the same standard applies to them.
The next curses touch on violence and murder. To strike or kill a neighbor secretly shows malice and deceit. Taking a bribe to shed innocent blood is condemned because it corrupts justice at its root. This is directly forbidden in Exodus 23:7–8, “the innocent and righteous slay thou not… a gift blindeth the wise.”
The final curse is the most comprehensive: “Cursed be he that confirmeth not all the words of this law to do them.” This removes every false refuge. No one could claim innocence simply because he had not committed the earlier sins. To break any part of the law placed one under the whole curse. This truth is restated in James 2:10, “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.” Paul quotes this verse directly in Galatians 3:10, warning that all who rely on law-keeping are under a curse because none can fully keep the law.
God, knowing man’s inability to perfectly obey, gave a hint of mercy earlier in this same chapter—He commanded that the altar for sacrifice be built not on Mount Gerizim, the mountain of blessing, but on Mount Ebal, the mountain of cursing. This teaches that at the very place where sin is exposed and judgment declared, God provides sacrifice and atonement. Under the New Covenant, this finds its fulfillment in Christ, who “hath redeemed us from the curse of the law, being made a curse for us” (Galatians 3:13). Though consequences for sin still exist, the curse of divine wrath was fully satisfied at the cross.
