Deuteronomy 27:9

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

27:9 Today: The Israelites were already the Lord’s people prior to this moment, but each time Israel affirmed itself to be God’s people and renewed the covenant (as here), they became God’s people in a fresh, new way. Recommitment to the Lord is like beginning a new relationship with him.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

(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 God’s 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 Leah’s 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 Israel’s territory, to the east and to the north. The tribes on Gerizim are the more central tribes.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

By thy solemn renewing of thy covenant with him.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 9, 10. When Israel renewed the covenant with the Lord, by solemnly setting up the Law in Canaan, it became thereby the nation of God, and bound itself at the same time to hearken to the voice of the Lord, and keep his commandments, as it had already done. (cf. Deu_26:17, Deu_26:18; Mic_4:5) Take heed; literally, Be silent; LXX, siwpa, with silent attention listen. (cf. Zec_2:13)

Vers. 9, 10. A people of God.

I A PEOPLE BOUND TO GOD BY MANY TIES. Both by what God had done for them, and by the vows which, on different occasions, they had taken on themselves. They were his by covenant with the fathers. He had made them his by redemption from Egypt. He had covenanted with them at Sinai. The covenant being broken, he had, at Moses" intercession, graciously renewed it. He had kept covenant with the children, even when rejecting the fathers. Thirty-eight years he had led them in the wilderness, and once more had gathered them together, to hear them renew their vows of obedience. Which things are a figure. They remind us of the many bonds by which numbers of Christ"s people are bound to his covenant. By redemption, by dedication of parents, by personal choice of the Savior, by public profession, by repeated visits to his table, by special vows, etc.

II A PEOPLE REAFFIRMED TO BE GOD"S BY RENEWAL OF COVENANT. We "become" the Lord"s by revival and renewal of profession, as well as by original entrance into grace. As Christ"s Sonship is from eternity, yet is dated from successive epochs his birth, (Luk_1:32, Luk_1:35) his resurrection (Act_14:3; Rom_1:4) so each new act of self-dedication, each new approach of God to the soul, each renewal of covenant, may be taken by the Christian as a new date from which to reckon his acceptance.

III A PEOPLE UNDER WEIGHTY RESPONSIBILITIES. The believer"s relation to God entails a solemn obligation to obedience. The very name, "people of God," reminds us of our "holy calling of the obligation resting on us to be holy as God is holy; (1Pe_2:15, 1Pe_2:16) exhibiting to the world a pattern of good works, and proving our discipleship by likeness of character to him whose Name we bear. J.O.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The people of the Lord - By thy solemn renewing of thy covenant with him.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The Curse Pronounced from Mount Ebal

v. 9. And Moses and the priests, the Levites, the children of Levi, spake unto all Israel, saying, take heed and hearken, listen very quietly, in order not to lose one word, O Israel; this day thou art become the people of the Lord, thy God, by the solemn establishing of the Law in Canaan the covenant with Jehovah was renewed.

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. This was the obligation which was laid upon Israel as the people of the covenant.

v. 11. And Moses charged the people the same day, saying,

v. 12. These shall stand upon Mount Gerizim, the mountain just south of Mount Ebal, separated from it by a narrow valley, to bless the people, when ye are come over Jordan: Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin, the sons more highly esteemed in the family of Jacob;

v. 13. and these shall stand upon Mount Ebal to curse, to pronounce the curse upon the transgressors: Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali, the sons of the handmaids and those less highly esteemed in the family of Jacob.

v. 14. And the Levites shall speak, the Levitical priests, the duty of whose position it was, and say unto all the men of Israel, assembled on the two mountains, with a loud voice,

v. 15. Cursed be them an that maketh any grave nor molten image, Exo 20:4-23; Exo 34:17, an abomination unto the Lord, the work of the hands of the craftsman, Isa 44:12-13, and putteth it in a secret place. And all the people shall answer and say, Amen, thus signifying their full assent to the curse.

v. 16. Cursed be he that setteth light by his father or his mother, Exo 21:17. And all the people shall say, Amen.

v. 17. Cursed be he that removeth his neighbor’s landmark, Deu 19:14. And all the people shall say, Amen.

v. 18. Cursed be he that maketh the blind to wander out of the way, Lev 19:14. And all the people shall say, Amen.

v. 19. Cursed be he that perverteth the judgment of the stranger, fatherless, and widow, Deu 24:17. And all the people shall say, Amen.

v. 20. Cursed be he that lieth with his father’s wife; because he uncovereth his father’s skirt, Deu 23:1; Lev 18:8. And all the people shall say, Amen.

v. 21. Cursed be he that lieth with any manner of beast, Lev 18:23. And all the people shall say, Amen.

v. 22. Cursed be he that lieth with his sister, stepsister, half-sister, the daughter of his father or the daughter of his mother, Lev 18:9. And all the people shall say, Amen.

v. 23. Cursed be he that lieth with his mother-in-law, Lev 18:17. And all the people shall say, Amen.

v. 24. Cursed be he that smiteth his neighbor secretly, Exo 20:13. And all the people shall say, Amen.

v. 25. Cursed be he that taketh reward to slay an innocent person, hired to commit cold-blooded murder, Exo 23:7-8. And all the people shall say, Amen.

v. 26. Cursed be he that confirmeth not all the words of this Law to do them. And all the people shall say, Amen. This last curse, which condemns any and every transgression of the divine Law, shows that the individual cases mentioned in the preceding curses are only examples, and for the most part such as imply a secret transgression. The curses only are mentioned in this list, because it was the object of the Law to awaken a desire for the Messiah, who would take the curse away and bring the true blessing. We see here also that the office of the Law is that of proclaiming the divine curse and damnation, from which only He who became a curse for us is able to deliver all men, Gal 3:10-13.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

General Information:

Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular. (See: Forms of You)

obey the voice of Yahweh your God

Here the metonym "voice of Yahweh" refers to what he says. AT: "obey what Yahweh your God says" (See: Metonymy)

I am commanding

Moses is commanding. The Levites are there in agreement with Moses, but he is the only one speaking.

translationWords

Moses

priest

Levi

Israel

people of God

Yahweh

obey

voice

command

statute

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

הסכת — Understand this as the Targum does: אצית listen!

היום הזה נהיית לעם THIS DAY YOU HAVE BECOME THE PEOPLE [OF THE LORD YOUR GOD] — On each day it should appear to you as though it were “today” that you have entered the covenant with him (Berachot 63b).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.