Deuteronomy 27:4
And when you have crossed the Jordan, you are to set up these stones on Mount Ebal, as I am commanding you today, and you are to coat them with plaster.
And when you have crossed the Jordan
The phrase "crossed the Jordan" signifies a pivotal moment for the Israelites, marking their transition from the wilderness into the Promised Land. The Jordan River, a significant geographical and spiritual boundary, represents a passage from a period of wandering to a time of fulfillment of God's promises. In Hebrew, "Jordan" (יַרְדֵּן, Yarden) is derived from a root meaning "to descend," symbolizing humility and submission to God's will as the Israelites enter a new chapter in their covenant relationship with Him.

you are to set up these stones
Setting up stones was a common ancient practice for commemorating significant events or covenants. These stones served as a physical and enduring testimony to the Israelites' commitment to God's law. In the Hebrew context, stones (אֲבָנִים, avanim) often symbolize strength and permanence, reflecting the enduring nature of God's commandments and the importance of remembering His acts and promises.

on Mount Ebal
Mount Ebal, located in the heart of the Promised Land, holds significant theological and covenantal importance. It is one of the two mountains, along with Mount Gerizim, where the Israelites were to pronounce blessings and curses. The choice of Mount Ebal for setting up the stones underscores the reality of the covenant: the blessings of obedience and the consequences of disobedience. Archaeological evidence suggests that Mount Ebal was a site of ancient worship, reinforcing its role as a place of covenant renewal.

as I am commanding you today
This phrase emphasizes the immediacy and authority of God's command. The use of "today" (הַיּוֹם, hayom) in Hebrew underscores the urgency and relevance of God's instructions, reminding the Israelites that obedience is not a future consideration but a present responsibility. It reflects the ongoing nature of God's covenant with His people, requiring daily commitment and action.

and you are to coat them with plaster
Coating the stones with plaster (שִׂיד, sid) served a practical and symbolic purpose. Practically, it provided a smooth surface for inscribing the law, ensuring its visibility and legibility. Symbolically, the act of plastering represents purity and preparation, akin to the purification rituals in the Hebrew tradition. This preparation of the stones signifies the readiness of the Israelites to receive and uphold God's law as they enter the land He promised them.

Persons / Places / Events
1. Moses
The leader of the Israelites who is delivering God's commandments to the people before they enter the Promised Land.

2. The Israelites
The chosen people of God, who are about to enter the Promised Land after their exodus from Egypt and years of wandering in the desert.

3. Mount Ebal
A mountain in the land of Canaan where the Israelites are instructed to set up stones and coat them with plaster as a sign of their covenant with God.

4. The Jordan River
The river that the Israelites must cross to enter the Promised Land.

5. The Covenant Ceremony
The event where the Israelites reaffirm their covenant with God by setting up stones and writing the law on them.
Teaching Points
Obedience to God's Commands
The act of setting up stones on Mount Ebal signifies the importance of obeying God's commands. It serves as a physical reminder of the covenant between God and His people.

The Importance of Remembrance
Coating the stones with plaster and writing the law on them ensures that the Israelites remember God's laws. This teaches us the importance of keeping God's Word at the forefront of our lives.

Symbolism of Crossing the Jordan
Crossing the Jordan represents a transition from the wilderness into the Promised Land. It symbolizes moving from a life of wandering to one of purpose and fulfillment in God's promises.

The Role of Community in Faith
The communal act of setting up the stones emphasizes the collective responsibility of the Israelites to uphold God's laws. It reminds us of the importance of community in our faith journey.

The Consequences of Choices
Mount Ebal, associated with curses, serves as a reminder of the consequences of disobedience. It challenges us to consider the outcomes of our choices in light of God's commands.
Bible Study Questions
1. What significance does the act of setting up stones on Mount Ebal hold for the Israelites, and how can we apply this practice of remembrance in our own lives?

2. How does the crossing of the Jordan River symbolize a transition in the life of a believer, and what "Jordan" might you need to cross in your spiritual journey?

3. In what ways can we ensure that God's Word remains central in our daily lives, similar to the Israelites writing the law on stones?

4. How does the communal aspect of the Israelites' covenant ceremony on Mount Ebal inform our understanding of the role of community in our faith?

5. Reflect on a time when you faced a choice between obedience and disobedience. What were the consequences, and how does this relate to the symbolism of Mount Ebal and Mount Gerizim?
Connections to Other Scriptures
Joshua 8:30-35
This passage describes the fulfillment of the command given in Deuteronomy 27:4, where Joshua leads the Israelites in setting up an altar on Mount Ebal and writing the law on stones.

Exodus 24:4
Moses writes down all the words of the Lord, similar to the act of writing the law on stones, emphasizing the importance of recording God's commandments.

Deuteronomy 11:29
This verse mentions Mount Ebal as the place of curses, contrasting with Mount Gerizim, the place of blessings, highlighting the choice between obedience and disobedience.
The Stones on EbalJ. Orr Deuteronomy 27:1-8
Law-Abiding PeopleR.M. Edgar Deuteronomy 27:1-10
Safeguards for ObedienceD. Davies Deuteronomy 27:1-10
People
Asher, Benjamin, Dan, Gad, Issachar, Joseph, Levi, Levites, Moses, Naphtali, Reuben, Simeon, Zebulun
Places
Beth-baal-peor, Jordan River, Mount Ebal, Mount Gerizim
Topics
Building-paste, Coat, Coated, Command, Commanding, Cross, Ebal, Hast, Jordan, Lime, Mount, Passed, Passing, Plaister, Plaistered, Plaster, Raise, Stones, To-day
Dictionary of Bible Themes
Deuteronomy 27:1-8

     4366   stones

Deuteronomy 27:1-26

     7797   teaching

Deuteronomy 27:2-4

     5259   coat

Deuteronomy 27:2-6

     5443   pillars

Deuteronomy 27:2-8

     5574   tablet

Library
Obedience
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.' Deut 27: 9, 10. What is the duty which God requireth of man? Obedience to his revealed will. It is not enough to hear God's voice, but we must obey. Obedience is a part of the honour we owe to God. If then I be a Father, where is my honour?' Mal 1: 6. Obedience carries in it the life-blood of religion. Obey the voice of the Lord
Thomas Watson—The Ten Commandments

In Judæa and through Samaria - a Sketch of Samaritan History and Theology - Jews and Samaritans.
We have no means of determining how long Jesus may have tarried in Jerusalem after the events recorded in the previous two chapters. The Evangelic narrative [1850] only marks an indefinite period of time, which, as we judge from internal probability, cannot have been protracted. From the city He retired with His disciples to the country,' which formed the province of Judæa. There He taught and His disciples baptized. [1851] [1852] From what had been so lately witnessed in Jerusalem, as well
Alfred Edersheim—The Life and Times of Jesus the Messiah

How Christ is Made Use of for Justification as a Way.
What Christ hath done to purchase, procure, and bring about our justification before God, is mentioned already, viz. That he stood in the room of sinners, engaging for them as their cautioner, undertaking, and at length paying down the ransom; becoming sin, or a sacrifice for sin, and a curse for them, and so laying down his life a ransom to satisfy divine justice; and this he hath made known in the gospel, calling sinners to an accepting of him as their only Mediator, and to a resting upon him for
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Gilgal, in Deuteronomy 11:30 what the Place Was.
That which is said by Moses, that "Gerizim and Ebal were over-against Gilgal," Deuteronomy 11:30, is so obscure, that it is rendered into contrary significations by interpreters. Some take it in that sense, as if it were near to Gilgal: some far off from Gilgal: the Targumists read, "before Gilgal": while, as I think, they do not touch the difficulty; which lies not so much in the signification of the word Mul, as in the ambiguity of the word Gilgal. These do all seem to understand that Gilgal which
John Lightfoot—From the Talmud and Hebraica

In Galilee at the Time of Our Lord
"If any one wishes to be rich, let him go north; if he wants to be wise, let him come south." Such was the saying, by which Rabbinical pride distinguished between the material wealth of Galilee and the supremacy in traditional lore claimed for the academies of Judaea proper. Alas, it was not long before Judaea lost even this doubtful distinction, and its colleges wandered northwards, ending at last by the Lake of Gennesaret, and in that very city of Tiberias which at one time had been reputed unclean!
Alfred Edersheim—Sketches of Jewish Social Life

Meditations of the Misery of a Man not Reconciled to God in Christ.
O wretched Man! where shall I begin to describe thine endless misery, who art condemned as soon as conceived; and adjudged to eternal death, before thou wast born to a temporal life? A beginning indeed, I find, but no end of thy miseries. For when Adam and Eve, being created after God's own image, and placed in Paradise, that they and their posterity might live in a blessed state of life immortal, having dominion over all earthly creatures, and only restrained from the fruit of one tree, as a sign
Lewis Bayly—The Practice of Piety

Jesus' Last Public Discourse. Denunciation of Scribes and Pharisees.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) ^A Matt. XXIII. 1-39; ^B Mark XII. 38-40; ^C Luke XX. 45-47. ^a 1 Then spake Jesus ^b 38 And in his teaching ^c in the hearing of all the people he said unto ^a the multitudes, and to his disciples [he spoke in the most public manner], 2 saying, ^c 46 Beware of the scribes, ^a The scribes and the Pharisees sit on Moses' seat: 3 all things whatsoever they bid you, these do and observe: but do not ye after their works: for they say, and do not.
J. W. McGarvey—The Four-Fold Gospel

Differences in Judgment About Water Baptism, no Bar to Communion: Or, to Communicate with Saints, as Saints, Proved Lawful.
IN ANSWER TO A BOOK WRITTEN BY THE BAPTISTS, AND PUBLISHED BY MR. T. PAUL AND MR. W. KIFFIN, ENTITLED, 'SOME SERIOUS REFLECTIONS ON THAT PART OF MR BUNYAN'S CONFESSION OF FAITH, TOUCHING CHURCH COMMUNION WITH UNBAPTIZED BELIEVERS.' WHEREIN THEIR OBJECTIONS AND ARGUMENTS ARE ANSWERED, AND THE DOCTRINE OF COMMUNION STILL ASSERTED AND VINDICATED. HERE IS ALSO MR. HENRY JESSE'S JUDGMENT IN THE CASE, FULLY DECLARING THE DOCTRINE I HAVE ASSERTED. BY JOHN BUNYAN. 'Should not the multitude of words be answered?
John Bunyan—The Works of John Bunyan Volumes 1-3

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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