Text -- Deuteronomy 27:4-26 (NET)

27:4 So when you cross the Jordan you must erect on Mount Ebal these stones about which I am commanding you today, and you must cover them with plaster. 27:5 Then you must build an altar there to the Lord your God, an altar of stones– do not use an iron tool on them. 27:6 You must build the altar of the Lord your God with whole stones and offer burnt offerings on it to the Lord your God. 27:7 Also you must offer fellowship offerings and eat them there, rejoicing before the Lord your God. 27:8 You must inscribe on the stones all the words of this law, making them clear.” 27:9 Then Moses and the Levitical priests spoke to all Israel: “Be quiet and pay attention, Israel. Today you have become the people of the Lord your God. 27:10 You must obey him and keep his commandments and statutes that I am giving you today.” 27:11 Moreover, Moses commanded the people that day: 27:12 “The following tribes must stand to bless the people on Mount Gerizim when you cross the Jordan: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin. 27:13 And these other tribes must stand for the curse on Mount Ebal: Reuben, Gad, Asher, Zebulun, Dan, and Naphtali.

The Covenant Curses

27:14 “The Levites will call out to every Israelite with a loud voice: 27:15 ‘Cursed is the one who makes a carved or metal image– something abhorrent to the Lord, the work of the craftsman– and sets it up in a secret place.’ Then all the people will say, ‘Amen!’ 27:16 ‘Cursed is the one who disrespects his father and mother.’ Then all the people will say, ‘Amen!’ 27:17 ‘Cursed is the one who moves his neighbor’s boundary marker.’ Then all the people will say, ‘Amen!’ 27:18 ‘Cursed is the one who misleads a blind person on the road.’ Then all the people will say, ‘Amen!’ 27:19 ‘Cursed is the one who perverts justice for the resident foreigner, the orphan, and the widow.’ Then all the people will say, ‘Amen!’ 27:20 ‘Cursed is the one who has sexual relations with his father’s former wife, for he dishonors his father.’ Then all the people will say, ‘Amen!’ 27:21 ‘Cursed is the one who commits bestiality.’ Then all the people will say, ‘Amen!’ 27:22 ‘Cursed is the one who has sexual relations with his sister, the daughter of either his father or mother.’ Then all the people will say, ‘Amen!’ 27:23 ‘Cursed is the one who has sexual relations with his mother-in-law.’ Then all the people will say, ‘Amen!’ 27:24 ‘Cursed is the one who kills his neighbor in private.’ Then all the people will say, ‘Amen!’ 27:25 ‘Cursed is the one who takes a bribe to kill an innocent person.’ Then all the people will say, ‘Amen!’ 27:26 ‘Cursed is the one who refuses to keep the words of this law.’ Then all the people will say, ‘Amen!’

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Deu 27:4

The mount of cursing. Here the law is written, to signify that a curse was due to the violators of it, and that no man could expect justification from the works of the law, by the sentence whereof all men are justly accused, as being all guilty of the transgression of it in one kind and degree or other. Here the sacrifices are to be offered, to shew that there is no way to be delivered from this curse, but by the blood of Christ, which all these sacrifices did typify, and by Christ's being made a curse for us.

Wesley: Deu 27:6

Rough, not hewed or polished. By the law written on the stones, God spake to them: by the altar and sacrifices upon it, they spake to God: and thus was communion kept up between them and God.

Wesley: Deu 27:9

By thy solemn renewing of thy covenant with him.

Wesley: Deu 27:12

These words may be rendered beside or near to mount Gerizzim. There were in Canaan two mountains that lay near together, with a valley between, one called Gerizzim, the other Ebal. On the sides of these which faced each other, all the tribes were to be drawn up, six on a side, so that in the valley they came near each other, so near that the priests standing between them, might be heard by them that were next them on both sides. Then one of the priests, or perhaps more, at some distance from each other, pronounced with a loud voice, one of the curses following. And all the people who stood on the foot and side of mount Ebal, (those farther off taking the signal from those who were nearer) said Amen! Then the contrary blessing was pronounced, "Blessed is he that doth so or so:" To which all who stood on the foot and side of mount Gerizzim, said, Amen! Simeon - All these were the children of the free - women, Leah and Rachel, to shew both the dignity of the blessings above the curses, and that the blessings belong only to those who are evangelically such, as this is expounded and applied, Gal 4:22, even to those that receive the Spirit of adoption and liberty. Joseph is here put for both his sons and tribes Manasseh and Ephraim, which are reckoned as one tribe, because Levi is here numbered; but when Levi is omitted, as it is where the division of the land is made, there Manasseh and Ephraim pass for two tribes.

Wesley: Deu 27:13

Of the former tribes, 'tis said, they stood to bless the people: of these, that they stood to curse. Perhaps the different way of speaking intimates, That Israel in general were an happy people, and should ever be so, if they were obedient. And to that blessing, they on mount Gerizzim said, Amen! But the curses come in, only as exceptions to the general rule: "Israel is a blessed people: but if there be any even among them, that do such and such things, they have no part or lot in this matter, but are under a curse." This shews how ready God is to bestow the blessing: if any fall under the curse, they bring it on their own head.

Wesley: Deu 27:13

woman, to shew that the curse belongs to those of servile and disingenuous spirits. With these are joined Reuben, who by his shameful sin fell from his dignity, and Zebulun, the youngest of Leah's children, that the numbers might be equal.

Wesley: Deu 27:14

Some of the Levites, namely, the priests, who bare the ark, as it is expressed Jos 8:33, for the body of the Levites stood upon mount Gerizzim, Deu 27:12. But these stood in the valley between Gerizzim and Ebal, looking towards the one or the other mountain as they pronounced either the blessings or the curses.

Wesley: Deu 27:15

The curses are expressed, but not the blessings. For as many as were under the law, were under the curse. But it was an honour reserved for Christ to bless us; to do that which the law could not do. So in his sermon on the mount, the true mount Gerizzim, we have blessings only.

Wesley: Deu 27:15

Under this particular he understands all the gross violations of the first table, as under the following branches he comprehends all other sins against the second table.

Wesley: Deu 27:15

'Tis easy to understand the meaning of Amen to the blessings. But how could they say it to the curses? It was both a profession of their faith in the truth of it, and an acknowledgment of the equity of these curses. So that when they said Amen, they did in effect Say, not only, it is certain it shall be so, but it is just it should be so.

Wesley: Deu 27:16

Or, despiseth in his heart: or reproacheth or curseth, secretly: for if the fact was notorious, it was punished with death.

Wesley: Deu 27:17

That misleadeth simple souls, giving them pernicious counsel, either for this life, or for the next.

Wesley: Deu 27:24

That is, killeth. This includes murder under colour of law, which is of all others the greatest affront to God. Cursed therefore is he that any ways contributes to accuse, or convict, or condemn an innocent person.

Wesley: Deu 27:26

Or, performeth not. To this we must all say, Amen! Owning ourselves to be under the curse, and that we must have perished for ever, if Christ had not redeemed us from the curse of the law, by being made a curse for us.

JFB: Deu 27:5-10

The stones were to be in their natural state, as if a chisel would communicate pollution to them. The stony pile was to be so large as to contain all the conditions of the covenant, so elevated as to be visible to the whole congregation of Israel; and the religious ceremonial performed on the occasion was to consist: first, of the elementary worship needed for sinful men; and secondly, of the peace offerings, or lively, social feasts, that were suited to the happy people whose God was the Lord. There were thus, the law which condemned, and the typical expiation--the two great principles of revealed religion.

JFB: Deu 27:11-13

Those long, rocky ridges lay in the province of Samaria, and the peaks referred to were near Shechem (Nablous), rising in steep precipices to the height of about eight hundred feet and separated by a green, well-watered valley of about five hundred yards wide. The people of Israel were here divided into two parts. On mount Gerizim (now Jebel-et-Tur) were stationed the descendants of Rachel and Leah, the two principal wives of Jacob, and to them was assigned the most pleasant and honorable office of pronouncing the benedictions; while on the twin hill of Ebal (now Imad-el-Deen) were placed the posterity of the two secondary wives, Zilpah and Bilhah, with those of Reuben, who had lost the primogeniture, and Zebulun, Leah's youngest son; to them was committed the necessary but painful duty of pronouncing the maledictions (see on Jdg 9:7). The ceremony might have taken place on the lower spurs of the mountains, where they approach more closely to each other; and the course observed was as follows: Amid the silent expectations of the solemn assembly, the priests standing round the ark in the valley below, said aloud, looking to Gerizim, "Blessed is the man that maketh not any graven image," when the people ranged on that hill responded in full simultaneous shouts of "Amen"; then turning round to Ebal, they cried, "Cursed is the man that maketh any graven image"; to which those that covered the ridge answered, "Amen." The same course at every pause was followed with all the blessings and curses (see on Jos 8:33-34). These curses attendant on disobedience to the divine will, which had been revealed as a law from heaven, be it observed, are given in the form of a declaration, not a wish, as the words should be rendered, "Cursed is he," and not, "Cursed be he."

Clarke: Deu 27:4

Set up these stones - in Mount Ebal - So the present Hebrew text, but the Samaritan has Mount Gerizim. Dr. Kennicott has largely defended the reading of the Samaritan in his second dissertation on the present state of the Hebrew text, and Dr. Parry has defended the Hebrew against the Samaritan in his Case between Gerizim and Ebal fairly stated. So has J. H. Verschuir, in his Dissert. Critica. Many still think Dr. Kennicott’ s arguments unanswerable, and have no doubt that the Jews have here corrupted the text through their enmity to the Samaritans. On all hands it is allowed that Gerizim abounds with springs, gardens, and orchards, and that it is covered with a beautiful verdure, while Ebal is as naked and as barren as a rock. On this very account the former was highly proper for the ceremony of blessing, and the latter for the ceremony of cursing.

Clarke: Deu 27:12

These shall stand upon Mount Gerizim to bless the people - Instead of upon Mount, etc., we may translate by, as the particle על al is sometimes used; for we do not find that the tribes did stand on either mount, for in Jos 8:33, when this direction was reduced to practice, we find the people did not stand on the mountains, but over against them on the plain. See the observations at the end of this chapter, Deu 27:26 (note).

Clarke: Deu 27:15

Cursed be the man, etc. - Other laws, previously made, had prohibited all these things; and penal sanctions were necessarily understood; but here God more openly declares that he who breaks them is cursed - falls under the wrath and indignation of his Maker and Judge. See the note on Exo 20:4.

Clarke: Deu 27:16

Setteth light by his father or his mother - See the note on Exo 20:12.

Clarke: Deu 27:17

Removeth his neighbor’ s landmark - See before on Deu 19:14 (note), and on Exo 20:17 (note). And for all the rest of these curses, see the notes on Exodus 20 (note), and the observations at the end of it.

Clarke: Deu 27:18

The blind to wander out of the way - A sin against the sixth commandment. See on Exo 20:13 (note).

Clarke: Deu 27:26

That confirmeth not all the words of this law - The word כל col , All, is not found in any printed copy of the Hebrew text; but the Samaritan preserves it, and so do six MSS. in the collections of Kennicott and De Rossi, besides several copies of the Chaldee Targum. The Septuagint also, and St. Paul in his quotation of this place, Gal 3:10. St. Jerome says that the Jews suppressed the word, that it might not appear that they were bound to fulfill All the precepts in the law of Moses

1.    Dr. Kennicott, who contends that it was the Decalogue that was written on the stones mentioned in this chapter, says, "If we examine these twelve curses, they will appear to contain a strong enforcement of the ten commands; and it is highly probable that the curses were here proclaimed principally to secure obedience to the commandments, as will be made more clear by the table: -

The first, second, third, and fourth Commandment

Clarke: Deu 27:26

Gal 3:15 - Cursed be the man that maketh any graven or molten image, an abomination to the Lord, etc.

The fifth Commandmen

Clarke: Deu 27:26

Gal 3:16 - Cursed be he that setteth light by his father or his mother.

The sixth Commandmen

Clarke: Deu 27:26

Gal 3:25 - Cursed be he that taketh reward to slay an innocent person

Clarke: Deu 27:26

Gal 3:24 - Cursed be he that smiteth his neighbor secretly

Clarke: Deu 27:26

Gal 3:18 - Cursed be he that maketh the blind to wander out of the way.

The seventh Commandmen

Clarke: Deu 27:26

Gal 3:20 - Cursed be he that lieth with his father’ s wife

Clarke: Deu 27:26

Gal 3:21 - Cursed be he that lieth with any beast

Clarke: Deu 27:26

Gal 3:22 - Cursed be he that lieth with his sister

Clarke: Deu 27:26

Gal 3:23 - Cursed be he that lieth with his mother-in-law.

The eighth Commandmen

Clarke: Deu 27:26

Gal 3:17 - Cursed be he that removeth his neighbor’ s landmark.

The ninth Commandmen

Clarke: Deu 27:26

Gal 3:19 - Cursed be he that perverteth the judgment of the stranger, fatherless, and widow.

The tenth Commandmen

Clarke: Deu 27:26

Gal 3:26 - Cursed be he that confirmeth not all the words of this law to do them.

Many will think this arrangement fanciful; and the analogy far from being natural

2.    In pronouncing these blessings and curses, the Talmud says, six tribes went up towards the top of Mount Gerizim, and six towards the top of Mount Ebal; and the priests and the Levites, and the ark stood beneath in the midst. The priests encompassed the ark, and the Levites stood around about the priests; and all Israel on this side and on that; see Jos 8:33. Then they turned their faces towards Mount Gerizim and pronounced the blessings, Blessed be the man, etc., and those on each side answered Amen! then they turned their faces towards Mount Ebal, and pronounced the curse, Cursed be the man, etc., and those on each side answered Amen! till they had finished the blessings and the curses; and afterwards they brought stones and built an altar. Some suppose that the Levites were divided into two grand bodies, part standing at or on Mount Gerizim, and part on Mount Ebal, and that with each division were some of the priests. The whole Dr. Parry supposes to have been arranged in the following manner: -

3.    It is worthy of remark that Moses assigns to the children of Rachel and Leah, the two mothers of the family, the office of blessing the people, as being the most honorable; and these he places on Mount Gerizim. On the contrary, he assigns the office of cursing the people to the sons of Zilpah and Bilhah, as being the least honorable office; but with these he joins Zebulun, the youngest of Leah’ s sons, and Reuben, the eldest. As there must be six tribes on each mountain, it was necessary that while six of the sons of Rachel and Leah, the legitimate wives, should be employed in blessing, two tribes descending from the same mothers should be joined to the other four who proceeded from the handmaids in order to make up the number six. The question is, which two of the more honorable tribes should be joined to the four least honorable, in order to complete the number six? Zebulun is chosen, because being the sixth and youngest of all Leah’ s sons, he was the least honorable of those who proceeded from the free woman; and Reuben is chosen, who, though the eldest of Jacob’ s sons, and entitled to the birthright, had lost it by his transgression. And hence he, in his posterity, was degraded, and was obliged to pronounce the curse, Cursed is he that lieth with his father’ s wife. See Gen 49:3-4 (note), and Gen 35:22 (note), and the notes on both places

4.    It is strange how long the disgrace consequent on some flagrant transaction of a parent may cleave to his posterity! See this exemplified in the posterity of Reuben. Hence, with great propriety we may pray, Remember not, Lord, our offenses, nor the offenses of our forefathers; neither take thou vengeance of our sins."- Litany. For the offenses of our forefathers may be so remembered against their posterity, that God, in the course of his providence, may still keep up a controversy in secular matters with the descendants (though even pious) of unholy ancestors; for as all men are seminally included in the parents, they come into the world depraved with their depravity, and in some sort liable to their curses, though not so far as to affect their eternal interests without the addition of their own personal offenses. Thus God may be said to visit the sins of the fathers upon the children, even unto the third and fourth generation; as he may have a controversy with the land for the evil which has been done in it, and for which no proper atonement has been made. Why is it that at this moment Spain is suffering the most afflictive and cruel desolations? What has she done to merit all this? Is she more wicked than all the European nations because she suffers such things? Here is the mystery: Nations, as such, can only be punished in this world. Look at the torrents of innocent blood shed by their ancestors in South America 300 years ago; and see now and adore the awful hand of retributive justice! (December, 1811). We often see persons tried and afflicted, for whose distresses we can give no legitimate reason. We find others who, though they rise early, sit up late, work hard, eat the bread of carefulness, and have a full knowledge of their business, yet never get on in life. Who can account for this? Shall we say that some injustice in their ancestors has brought down the displeasure of God upon the earthly possessions that descended in that line, so that the goods ill gotten shall never be permitted to multiply? I knew an honest man, dead many years since, who by great diligence, punctuality, and integrity in his business, had acquired considerable property. Some time before his death, having by will divided his substance among his sons and his daughters, he expressed himself thus: "Children, you need not fear the curse of God on this property; every penny of it was honestly earned."Many years have since elapsed, and the blessing of God has been in the basket and in the store of all his children. Parents! leave nothing behind you that you cannot say before your God, with a clear conscience, "This has been honestly earned."If all bequests of a contrary description were to be deducted from last wills and testaments, the quantum of descending property would be, in many cases, small indeed.

Calvin: Deu 27:5

5.And there shalt thou build an altar At their first entrance into the land, God commands that a sacrifice of thanksgiving should be offered to Him; and this Joshua performed, as is related in Jos 8:30

"Then Joshua built an altar unto the Lord God of Israel in Mount Ebal;
as Moses the servant of the Lord commanded the children of Israel,
an altar of whole stones, over which no man hath lift up any iron."

First of all, then, this testimony of their gratitude is required, that the children of Israel, as soon as they have begun to set foot in the land of Canaan, might celebrate the praises of the Lord; secondly, he forbids all artificial work, because, if the altar had been permanent, it would have been an occasion of superstition, and this exceptional instance would have been more regarded than the perpetual Law of God. Hence the nine tribes and half were so greatly wroth against the two tribes of Reuben and Gad, and half Manasseh, on account of the altar which was built on the bank of Jordan, (Jos 22:0,) insomuch that they determined utterly to destroy their brethren, until they had cleared themselves by alleging that they had only built it as a memorial of their brotherly union, and not for sacrifice. Assuredly they were good expounders of the Law who accounted it an inexpiable crime, that an altar should be left for posterity, to withdraw the people from the one sanctuary, and thus to destroy the unity of faith.

Calvin: Deu 27:9

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.

Calvin: Deu 27:11

11.And Moses charged the people the same day. In order that both the promises and threats might have more efficacy in affecting the minds of all, God enjoined not only that they should be proclaimed in a solemn rite, but also that they should be approved by the people in a loud voice, and sealed, as it were, by their consent. It is elsewhere recorded that this was faithfully performed by Joshua. ( Jos 8:33.) Let it suffice to say at present that they were all summoned, and conducted before God to subscribe to them, so that henceforth all subterfuge might be put an end to. The tribes of Israel were divided into two parties, that they might stand opposite to each other, and that the blessings might sound forth from one side, and the curses from the other, ¹⁹⁶ like ἀντίστροφοι. I confess I do not know why the descendants of Simeon, Levi, Judah, Issachar, Joseph, and Benjamin, were chosen by God to proclaim the blessings, rather than the others; ¹⁹⁷ for there is no force in the opinion of the Hebrew writers that those who descended from free mothers were placed in the post of highest dignity: since the tribe of the first-born, Reuben, was united with some who sprang from the bond-maids; unless, perhaps, we may say that the descendants of Reuben were degraded into the second class as a mark of ignominy; but, since both the blessings and curses were offered in the name of the whole people, it is not a point of much importance. For, if this division ¹⁹⁸ was made to bear witness to their common consent, it was equivalent to their all alike confessing that the transgressors of the Law were accursed, and those who kept it blessed; and consequently I am not very curious to know why, in their common office, God preferred some to the others. Moses will elsewhere relate that the tribes, which are here separated, were then united together. It would perhaps be a probable conjecture that God, who well knew what would hereafter be the inheritance of every tribe, placed them severally in that station which would correspond to their future allotment.

In order that the sanction might have more solemnity, God chose that the Levites should dictate the words as if He Himself spoke from heaven; for, since they were appointed to be the expounders of the Law, as it behooved them faithfully to repeat what God had dictated out of His own mouth, so they were heard with greater attention and reverence.

Calvin: Deu 27:15

15.Cursed be the man that maketh any graven. Hence it appears that Moses is silent as to the half (of what he had spoken of before; ¹⁹⁹) for no mention is made of the blessings ²⁰⁰ which occupied before the first place. Perhaps the Spirit would indirectly rebuke the wickedness of the people, from whence it arose that He was not at liberty to proclaim the praises conveyed in the blessings; for, when they ought to have embraced cheerfully the reward promised to them, their ungodliness deprived them of this honor; and nothing remained but that they should submit themselves to the just punishment of their iniquities. Meanwhile, it cannot be doubted but that they were taught by the forms of cursing which we here read what course was to be observed in blessing. For, when God pronounces His condemnation of transgressors, we may hence infer that the hope of blessedness is laid up for His true servants, if any fulfill His law. Besides, in the list of curses here recorded, a synecdoche is to be observed, since no special curse is separately denounced against blasphemers, perjurers, Sabbath-breakers, slanderers, and adulterers. It is plain, therefore, that some kinds of crime which were worthy of the greatest abomination, were selected, in order that the people might learn from hence that transgression against any particular of the Law would not be unpunished; for, by speaking of graven images, God undoubtedly defends His worship from all pollutions; and thus this curse extends to every breach of the First Table. Moreover, when He threatens to punish secret sins, we may readily infer that, although offenders might be hidden from earthly judges, and escape from their hands a hundred times, still God would be the avenger of His polluted worship. If any had put an idol in a secret place, or had smitten his neighbor secretly, he will not suffer the punishment which cannot be inflicted unless his crime be detected, and he is convicted of the offense; but, lest impunity should encourage any one to become obdurate in sin, the people are summoned before the heavenly tribunal of God, that they may be retained in the path of duty, not only by the fear of punishment, but for conscience-sake. Whence, again, it is clear that God did not only deliver a political Law, which should merely direct their outward morals, but one which would require true sincerity of heart.

Calvin: Deu 27:16

16.Cursed be he that setteth light by his father. What follows refers to the Second Table of the Law; and, first, He pronounces those cursed who should be undutiful ( impii) to their parents; for the word קלל , kalal, ²⁰¹ which means to despise, as well as to curse, is put in opposition to the honor which, by the Fifth Commandment, is due to our father and mother. Then He mentions such thefts as generally escape the knowledge of men; as also, He only adverts to those acts of fornication which are anxiously concealed on account of their filthiness. To have connection with a beast, with one’s mother-in-law, or step-mother, or sister, is so unnatural and detestable a crime, that it is generally concealed more carefully. But God admonishes us that, whatever modes of concealment the sinner shall adopt, they will profit him nothing, but that, when He shall at length ascend His judgment-seat, their shame shall be discovered. For the same reason he does not curse all murderers, but only such as have shed innocent blood for hire, which nefarious compact cannot easily be discovered so as to be punished by laws. ²⁰²

Calvin: Deu 27:26

26.Cursed is he that confirmeth not. Although it was God’s purpose to summon the consciences of all men before Him, and, in order that they might not only fear human judgments, He designedly threatened them with the punishment of secret sins, yet the conclusion, which is now added, extends the same judgment to all iniquities of whatever kind. Nay, He briefly declares, that whosoever shall not perform what the Law requires, are accursed. From whence Paul rightly infers, that “as many as are of the works of the Law are under the curse.” (Gal 3:10.) For let the most perfect man come forward, and, although he may have striven ever so diligently to keep the Law, he will have at least offended in some point or other; since the declaration of James must be borne in mind, “Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all;” for he that forbade murder and adultery, forbade theft also. (Jas 2:10.) Paul indeed does not quote the very words of Moses, for he thus cites his testimony;

“Cursed is every one that continueth not in all things which are written in the book of the law to do them,” (Gal 3:10;)

but there is no difference in the sense, since all are here condemned without exception, who have not confirmed the Law of God, so as to fulfill to the uttermost whatever it contains. Whence if is clear that, in whatever respect the deficiency betrays itself, it brings men under the curse; and to this the Israelites are commanded to assent, so as to acknowledge that they were all without exception lost, since they were involved in the curse. And now-a-days, also, it is necessary that we should all to a man be struck with the same despair, in order that, embracing the grace of Christ, we should be delivered from this melancholy state of guilt; since he was made accursed for us, that He might redeem us from the curse of the Law. (Gal 3:13.)

Defender: Deu 27:26

The law is thus considered, even in all of its words, as a unit, no word of which could be broken without breaking the law as a whole. This both confirms its verbal inspiration and its impossible demands (Note the New Testament confirmations in Gal 3:10; Jam 2:10; Act 15:10). Thus the law in itself cannot save. God's forgiving grace, by the redemptive work of Christ, is required for salvation and is to be received solely by faith."

TSK: Deu 27:4

in mount Ebal : The Samaritan text has in mount Gerizim; which has given rise to a violent controversy. Dr. Kennicott suppose that the Jews corrupted this passage out of their enmity to the Samaritans, who had their temple on mount Gerizim; while Dr. Parry and H. Verschuir defend the present readingcaps1 . tcaps0 o the writings of these authors the reader is referred. Deu 11:29, Deu 11:30; Jos 8:30-33

TSK: Deu 27:5

And there : Exo 24:4; Jos 8:30, Jos 8:31; 1Ki 18:31, 1Ki 18:32

thou shalt not : Exo 20:25

TSK: Deu 27:6

burnt offerings : Lev. 1:1-17; Eph 5:2

TSK: Deu 27:7

peace offerings : Lev. 3:1-17, Lev 7:11-17; Act 10:36; Rom 5:1, Rom 5:10; Eph 2:16, Eph 2:17, Eph 2:16, Eph 2:17; Col 1:20; Heb 13:20, Heb 13:21

rejoice : Deu 12:7, Deu 12:12, Deu 16:11, Deu 16:14, Deu 26:10, Deu 26:11; 2Ch 30:23-27; Neh 8:10; Psa 100:1, Psa 100:2; Isa 12:3, Isa 61:3, Isa 61:10; Hab 3:18; Phi 3:3, Phi 4:4

TSK: Deu 27:8

thou shalt : Deu 27:3

very plainly : Hab 2:2; Joh 16:25; 2Co 3:12

TSK: Deu 27:9

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

TSK: Deu 27:10

Deu 10:12, Deu 10:13, Deu 11:1, Deu 11:7, Deu 11:8; Lev 19:2; Mic 4:5, Mic 6:8; Mat 5:48; Eph 4:17-24; 1Pe 1:14-16, 1Pe 4:1-3

TSK: Deu 27:12

upon mount Gerizim : Mount Gerizim and mount Ebal being only separated by a narrow valley, not above a furlong broad, what was spoken with a loud voice on the one might be heard on the other (see note on Jdg 9:7). It is probable, however, that the particle âl should be rendered by , as it frequently signifies; for when this direction was reduced to practice (Jos 8:33), it seems that the people did not stand on the mountains, but over against them in the plain. But the Talmud says, that six tribes went up on each, while the priest and Levites and the ark remained beneath. Deu 11:26-29; Jos 8:33, Jos 8:34; Jdg 9:7

Simeon : Gen 29:33-35, Gen 30:18, Gen 30:24, Gen 35:18

TSK: Deu 27:13

mount Ebal : Deu 27:4, Deu 11:29; Jos 8:33

to curse : Heb. for a cursing

Reuben : Gen 29:32, Gen 30:6-13, Gen 30:20, Gen 49:3, Gen 49:4

TSK: Deu 27:14

Deu 33:9, Deu 33:10; Jos 8:33; Neh 8:7, Neh 8:8; Dan 9:11; Mal 2:7-9

TSK: Deu 27:15

Cursed be : Deu 28:16-19; Gen 9:25; 1Sa 26:19; Jer 11:3

maketh : Deu 4:16-23, Deu 5:8; Exo 20:4, Exo 20:23, Exo 32:1-4, Exo 34:17; Lev 19:4, Lev 26:1; Isa 44:9, Isa 44:10, Isa 44:17; Hos 13:2, Hos 13:3

an abomination : Deu 29:17; 1Ki 11:5-7; 2Ki 23:13; 2Ch 33:2; Isa 44:19; Eze 7:20; Dan 11:31; Mat 24:15; Rev 17:4, Rev 17:5

and putteth : Gen 31:19, Gen 31:34; 2Ki 17:19; Psa 44:20, Psa 44:21; Jer 23:24; Eze 8:7-12, Eze 14:4

And all : Num 5:22; Jer 11:5, Jer 28:6; Mat 6:13; 1Co 14:16

Amen : To each of the curses the people were to say Amen, as well as to the blessings; to denote a profession of their faith in the truth of them, that they were the real declarations of the wrath of God; and an acknowledgment of the equity of these curses. It was such an imprecation upon themselves, as strongly obliged them to have nothing to do with those evil practices on which the curse is entailed. We read of those who entered a curse to walk in God’ s law. Neh 10:29. All the people, by saying this Amen, became bound one for another, that they would observe God’ s laws, by which every man was obliged, as far as he could, to prevent his neighbour from breaking these laws, and to reprove those that had offended, lest they should bear sin and the curse for them.

TSK: Deu 27:16

Deu 21:18-21; Exo 20:12, Exo 21:17; Lev 19:3; Pro 30:11-17; Eze 22:7; Mat 15:4-6

TSK: Deu 27:17

Deu 19:14; Pro 22:28, Pro 23:10, Pro 23:11

TSK: Deu 27:18

Lev 19:14; Job 29:15; Pro 28:10; Isa 56:10; Mat 15:14; Rev 2:14

TSK: Deu 27:19

Deu 10:18, Deu 24:17; Exo 22:21-24, Exo 23:2, Exo 23:8, Exo 23:9; Psa 82:2-4; Pro 17:23, Pro 31:5; Mic 3:9; Mal 3:5

TSK: Deu 27:20

Deu 22:30; Gen 35:22, Gen 49:4; Lev 18:8, Lev 20:11; 2Sa 16:22; 1Ch 5:1; Eze 22:10; Amo 2:7; 1Co 5:1

TSK: Deu 27:21

Exo 22:19; Lev 18:23, Lev 20:15

TSK: Deu 27:22

Lev 18:9, Lev 20:17; 2Sa 13:1, 2Sa 13:8-14; Eze 22:11

TSK: Deu 27:23

Lev 18:17, Lev 20:14

TSK: Deu 27:24

Deu 19:11, Deu 19:12; Exo 20:13, Exo 21:12-14; Lev 24:17; Num 35:31; 2Sa 3:27, 2Sa 11:15-17; 2Sa 12:9-12, 2Sa 13:28, 2Sa 20:9, 2Sa 20:10

TSK: Deu 27:25

Deu 10:17, Deu 16:19; Exo 23:7, Exo 23:8; Psa 15:5; Prov. 1:11-29; Eze 22:12, Eze 22:13; Mic 3:10, Mic 3:11, Mic 7:2, Mic 7:3; Mat 26:15, Mat 27:3, Mat 27:4; Act 1:18

TSK: Deu 27:26

Cursed : Deu 27:15, 28:15-68; Psa 119:21; Mat 25:41; 1Co 16:22

confirmeth : Jer 11:3-5; Eze 18:24; Rom 3:19, Rom 3:20, Rom 10:5; Gal 3:10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Deu 27:4

In mount Ebal - Compare the marginal references. The Samaritan Pentateuch and Version read here Gerizim instead of Ebal; but the original text was probably, as nearly all modern authorities hold, altered in order to lend a show of scriptural sanction to the Samaritan temple on Mount Gerizim.

The erection of the altar, the offering thereon burnt-offerings and peace-offerings Deu 27:6-7, the publication of the Law in writing, form altogether a solemn renewal of the covenant on the entrance of the people into the promised land, and recall the ceremonies observed on the original grant of the covenant at Sinai (compare Exo 24:5). And Ebal (the mount of "barrenness "),the mount of cursing, was the fitting spot on which to celebrate them. For the curses were the penalties under which the children of Israel bound themselves to keep the Law. Suitably also was the same place selected as that in which were to be set up both the monumental stones containing the Law, and the altar at which the covenant was to be renewed. We must note too the fact that Deu 27:15 ff set out verbatim the curses only, the blessings being omitted. The law because of man’ s sinfulness brings on him first and chiefly a curse: compare Deu 31:16-17; Gal 3:10.

Barnes: Deu 27:11-26

Compare Jos 8:32-35. The solemnity was apparently designed only for the single occasion on which it actually took place.

Deu 27:12, Deu 27:13

The tribes appointed to stand on Gerizim to bless the people all sprang from the two wives of Jacob, Leah and Rachel. All the four tribes which sprang from the handmaids Zilpah and Bilhah are located on Ebal. But in order, as it would seem, to effect an equal division, two tribes are added to the latter from the descendants of the wives, that of Reuben, probably because he forfeited his primogeniture Gen 49:4; and of Zebulun, apparently because he was the youngest son of Leah.

The transaction presents itself as a solemn renewal of the covenant made by God with Abraham and Isaac, but more especially with Jacob and his family. Accordingly the genealogical basis of the "twelve patriarchs"(compare Act 7:12; Rev 7:4 ff), the sons of Jacob, is here assumed. The tribes of Ephraim and Manasseh are merged in the name of Joseph, their father; and Levi regains on this occasion his place collaterally with the others. "The Levites"of Deu 27:14 are no doubt "the priests the Levites"(compare Jos 8:33), in whom the ministerial character attaching to the tribe was more particularly manifested. It is noteworthy that the group of tribes which stood on Gerizim far exceeded the other in numbers and in importance, thus perhaps indicating that even by the Law the blessing should at length prevail.

Deu 27:15

The "Amen"attested the conviction of the utterers that the sentences to which they responded were true, just, and certain; so in Num 5:22, and in our own Commination Office, which is modelled after this ordinance of Moses.

Deu 27:15-26

Twelve curses against transgressions of the covenant. The first eleven are directed against special sins which are selected by way of example, the last comprehensively sums up in general terms and condemns all and every offence against God’ s Law. Compare the marginal references.

Poole: Deu 27:4

Mount Ebal the mount of cursing. Here the law is written, to signify that a curse was due to the violators of it, and that no man could expect justification or blessing from the works of the law, by the sentence whereof all men are justly accursed, as being all guilty of the transgression of it in one kind and deuce or other. Here the sacrifices are to be offered, to show that there is no way to be delivered from this curse but by the blood of Christ, which all these sacrifices did typify, and by Christ’ s being made a curse for us, Gal 3:13 .

Poole: Deu 27:6

Whole stones i.e. not hewed or polished.

Poole: Deu 27:8

So as to be easily read by all.

Poole: Deu 27:9

By thy solemn renewing of thy covenant with him.

Poole: Deu 27:12

Object In Jos 8:33 , they stood over against Mount Gerizim .

Answ

1. Both are true; they who stood upon the one mount, stood over against the other.

2. These words may be rendered beside or near to (as the Hebrew al oft signifies) Mount Gerizim , which might be over against it. To bless the people ; whence it appears that the blessings also were pronounced as well as the curses, though they be not here mentioned. See Jos 8:33 .

Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin were the children of the free-women, Leah and Rachel, to show both the dignity of the blessings above the curses, and that the blessings belong only to those as are evangelically such, as this is expounded and applied, Gal 4:22 , &c., even to those that receive the Spirit of adoption and liberty. Joseph is here put for both his sons and tribes, Manasseh and Ephraim, which are here reckoned as one tribe, because Levi is here numbered; but when Levi is omitted, as it is where the division of the land is made, there Manasseh and Ephraim pass for two tribes.

Poole: Deu 27:13

To curse he saith to bless the people, Deu 27:12 , but here only to curse , not expressing whom, either because he was loth to mention the people as objects of the curse; or because he presumed and hoped that though some particular persons might deserve the curse, yet the generality of the people would keep out of the reach of it; or to intimate, that though the blessing was peculiar to the people of Israel, yet the curse was indefinite and common to all nations, as may appear from the particular sins here numbered, which are such as made the Gentiles guilty and abominable to God, as is elsewhere affirmed. See Lev 18:28 .

Gad and Asher, Dan and Naphtali are the children of the bond-women, to show that the curse belongs to those of servile and disingenuous spirits and carriages to God. With these are joined

Reuben who by his shameful sin fell from his dignity, Gen 49:4 , and

Zebulun as the youngest of Leah’ s children, who was necessary to be joined with those, that the numbers might be equal.

Poole: Deu 27:14

The Levites i.e. some of the Levites, to wit, the priests,

which bare the ark as it is expressed, Jos 8:33 , for the body of the Levites stood upon Mount Gerizim, Deu 27:12 ; but these stood in the valley between Gerizim and Ebal, looking towards the one or the other mountain as they pronounced either the blessings or the curses, as may be gathered from Jos 8:33 .

With a loud voice so as they might be heard by a great number of the people, by whom the rest were informed and directed by some signal when they should answer.

Poole: Deu 27:15

Under this particular he understands all the gross violations of the first table, as under the following branches he comprehends all other sins against the second table, as is manifest from hence, that there are other sins, not here mentioned, which are as sinful as these, and will as certainly expose a man to the curse as any of the rest.

And putteth it or although , as that particle sometimes signifies,

In a secret place he takes special notice of such partly to show the folly of those men who think to hide their sins by this means; and partly to deter men from such practices, which men could not see nor punish, by making them their own condemners and executioners.

Amen i.e. So let it be: I wish this curse may befall me, if I be guilty of this crime See Num 5:22 Jer 11:5 .

Poole: Deu 27:16

Setteth light or, despiseth in his heart; or reproacheth or curseth , to wit, secretly, as before; for if the fact was notorious, it was punished with death, Lev 20:9 .

Poole: Deu 27:17

To wit, designedly, to defraud his neighbour, or enlarge his own portion.

Poole: Deu 27:18

That misleadeth simple souls, giving them pernicious counsel, either for this life or for the next.

Poole: Deu 27:20

See Deu 22:30 .

Poole: Deu 27:24

Smiteth i.e. killeth, as that word is oft used.

Poole: Deu 27:26

Confirmeth not i.e. performeth not; for he that transgresseth doth in some sort destroy and make void the law of God, as to the main end for which it was given, even to the regulation of his life and actions, and as far as lies in him disannuls the authority and force of God’ s law.

Haydock: Deu 27:4

Hebal. It affords a matter of surprise to Ludolf, that this barren mountain of cursing, (ver. 13,) should be fixed upon by God for the erection of his altar and for solemn feasting, instead of Garizim, which is most luxuriant. Reland believes that their very names designate sterility and fruitfulness. But we must observe that the Samaritan copy, both here and Exodus xx., specifies that Garizim was to be the place so highly distinguished. Almost all interpreters agree in condemning the Samaritans of a wilful corruption of their text, on this account. But Kennicott adduces several very plausible arguments in their defence, and even throws the blame upon the Jews, who are accused of having taken similar liberties with their text, by St. Jerome, (Galatians iii. 10,) in leaving out the word col, all, which he found in the Samaritan Pentateuch, (ver. 26,) as well as in St. Paul. It is remarkable that the Protestant "version allows the corruption of the present Hebrew copies. For as it inserts other necessary words elsewhere, so here, says the Doctor, it inserts the word all, noting it with a different character, as deficient in the present Hebrew." Another plain instance of fraud is acknowledged by many of the Jews, (Judges xviii. 30,) where, because the grandson of their lawgiver became the first priest of Michas' idol, in the tribe of Dan, they have inserted an n over or in the name of Moses, to change it into Manasseh. "The letter nun was written, says Jarchi, in order to change the name for the honour of Moses." (Talmud, fol. 109.) Michaelis adduces the same reason for Abendana, (Gottingen, comment. 4, 1753) thus acknowledging a wilful corruption made by the Jews, which in the former volume he had asserted had never yet been clearly proved against them. Kennicott himself had once been of the same persuasion. Josue xv. 60, eleven cities are omitted, perhaps originally by mistake, though St. Jerome thinks that they may have been left out by the ancient Jews, agreeably to the prophecy of Micheas v. 2. It seems, therefore, that the Jews were as capable of falsifying the test as the Samaritans. Their hatred against the latter was also excessive, insomuch that they vented all sorts of imprecations against them, and even decreed, "that no Israelites eat of any thing that is a Samaritan's, nor that nay Samaritan be proselyted to Israel, nor have nay part in the resurrection." (R. Tanchum.) (Walton, proleg. 11. 4.) ---

Hence we read, (John iv. 9,) the Jews do not communicate with the Samaritans. See Ecclesiasticus l. 25.[28.?] Many passages of the New Testament set the character of the latter, however, in a more favourable light than that of the Jews. They were open to conviction, on the preaching of Christ and of the apostles. See St. Chrysostom on John iv., and the history of the Samaritan cured of the leprosy, whose behaviour, contrasted with the ingratitude of the nine Jews, obtained the glorious approbation of the Son of God, who disdained not to describe himself, on another occasion , under the character of the good Samaritan, Luke x., and xvii. The Samaritans are also acknowledged by the Jews themselves, to be more zealous for the law of Moses, and more rigid observers of the letter of it, than the people of their own nation. (Obadias; Hottinger.) ---

It is not probable, therefore, that they would designedly interpolate that very law, which alone they received as of divine authority among the writings of the prophets. Besides, what interest could they have on this occasion to substitute Garizim? As they had possession of both the mountains in question, if they had known that Hebal had been honoured with the altar, &c., what hindered them from building their temple upon it? What could be the reason why Joatham chose Mount Garizim as the place from which he might address the men of Sichem, to bring them to a sense of their duty? unless because he was convinced not only that Abraham had sacrificed there when he first came into Chanaan, (Genesis xii. 6,) but also that God had chosen it for the place where his covenant with Israel should be ratified, as soon as the Israelites had taken possession of the country. But it may be said all the ancient versions agree with the Hebrew. No doubt those which have been taken from that text agree with it. But the Samaritans have a version in their own dialect, and another in Arabic, both which were in the possession of Walton, who believes that the former "was made not long after the days of Esdras, while the Samaritans and the Jews followed the same religion." This, as well as the Arabic, which is extant in this place, both in its own and in the Samaritan character, all admit the word Garizim; and the Greek version, which some believe was made from the same text soon after the reign of Alexander the Great, (Hottinger) if it really ever existed, must no doubt have retained the same reading. These versions claim a higher antiquity than that of the Septuagint. But in reality the version can prove nothing on either side, in the present case, as the interpolation is supposed to have taken place before they were made, and soon after the building of the famous temple of Sanaballat, which Prideaux places about the year 409, B.C. This temple chiefly enkindled the mortal hatred of the Jews against the Samaritans; and as it was built upon Mount Garizim, they were afraid lest they might from this text conciliate greater authority to that place, and assert that it was the house of the sanctuary, as they afterwards did, having priests of the stock of Aaron, who there offered holocausts, when Benjamin visited them above four hundred years ago. Their claim however was unjustifiable, and their priesthood schismatical. Though Moses commanded that an altar should be erected on one of these mountains, he did not determine that the ark was to remain there for ever, nor does he seem to have decided where it was to be fixed. God afterward chose Mount Sion for his habitation, and revealed his will by his prophets. These the Samaritans ought to have obeyed, as well as the pastors, whom the Almighty had commissioned to determine all difficult matters, chap. xvii. The text before us decides nothing in their favour. The substitution of Hebal makes nothing against them, much less does it establish the pretensions of the Jews, who, if they had intended to authorize the building of the temple at Jerusalem, ought rather, it should seem, to have written Moria or Sion. As they have not done this, perhaps it may be as well to admit that this variation may have happened, by the inadvertency or malice of some transcriber of great authority, whose copy being followed by others for some time, without any criminal design, might at last supercede the proper word, particularly when the erroneous reading was become common, and was found to annoy an enemy. Authors of great eminence are forced, at least, to account for many variations of equal importance in this manner. It seems difficult to lay the blame of such mistakes upon a whole nation, which can never be prevailed upon to join in the collusion so heartily, but that some man of more conscience than the rest will expose the imposture. When this variation took place, we may well suppose that the copies of the law were not very numerous. After a succession of wicked princes had reigned in Judea, they drew down the vengeance of God upon the whole nation, and almost all were led away captives to Babylon, where they remained seventy years. In this state of confusion, while impiety overflowed the land, how few would have an opportunity or a will to take an exact copy of the law! Some have thought that it was almost entirely forgotten in the days of Joas. Others have asserted that Esdras had to write afresh, as it were by inspiration, all that had been given by the more ancient penmen. These opinions are not indeed to be admitted, but they shew that many have supposed that the copies of the law were once exceedingly scarce. Perhaps they were never more so than when the Jews were just returning from captivity, the time when the schismatical temple of Garizim was erected, and when, we have before observed, this variation is supposed to have taken place. Josephus, though a bitter enemy of the Samaritans, speaks with hesitation respecting the precise situation of the altar prescribed by Moses. The ancient Fathers seem to have taken no notice of this controversy, perhaps because it was not yet agitated with so much heat as it has been since. Our Saviour condemns neither party. If however the Samaritan copy be in this respect interpolated, as we know the reason of it, the authority of the whole Pentateuch must not on that account be rejected, as Houbigant well observes. The Jews objected to the Samaritans, that they had inserted the word Sichem: (chap. xi. 30,) "I have said to you, O Samaritans, ye have falsified your law: for ye say the plain of More which is Sichem. (they add Sichem of their own accord.) We ourselves indeed confess that the plain of Moreh is Sichem." (Eliezer.) ---

Lightfoot, who mentions these words, (V. ii. p. 505,) expresses great surprise at this Jew's accusing the Samaritans of so slight a matter, and at his not at all mentioning that far greater subornation as to Mount Garizim. What seems still more wonderful is, that no such accusation is brought against them in that famous dispute which Josephus ([Antiquities?] xiii. 3,) informs us took place before king Ptolemy, in which the parties bound themselves by oath to produce their proofs according to the law; an yet the historian mentions not one text from it, nor does he insinuate that the Samaritans were arraigned on account of any wilful corruption, which might then have been so easily proved. The king condemned them unheard, if we believe Josephus, though the Samaritans give quite a different account, and say that Ptolemy decreed the victory to them. (Act. Erud. Lips. 1691.) See Josue viii. 30. (Kennicott) (Haydock)

Haydock: Deu 27:5

Stones: the same as those which composed the monument, (Calmet) or rather different from them, (Menochius) as those were polished, ver. 2.

Haydock: Deu 27:6

Polished. Hebrew simply, "of whole stones."

Haydock: Deu 27:8

And clearly. Hebrew, "very plainly;" (Haydock) so that they might be easily read. Some Rabbins say that Josue wrote them in 70 different languages, that all nations might read them. Happy expedient! (Calmet)

Haydock: Deu 27:12

Garizim. The children of Jacob, by Lia and Rachel, have the more honourable function of blessing, while those of the handmaids, with Ruben and Zabulon, the first and the sons of Lia, at their head, on Hebal, have to answer to the various curses which were to be proclaimed by the priests and Levites, ver. 14. These were stationed with the ark, between the two mountains; and when they pronounced, for example, "Blessed is he that maketh not a graven or molten thing," &c., those on Garizim answered Amen; and when they turned towards those on Hebal, and said, Cursed, &c., they replied in like manner. In the mean time, the body of the Levites might be with the other five tribes on Mount Garizim, though the priests, and those of greater dignity, might remain beside the ark, to perform this sacred function; as we read in Josue that they were stationed between the two divisions of the army. (Bonfrere) ---

Some think that Levi is placed with the rest only according to the order of his birth, and that Joseph stands for two tribes. (Vatable) ---

Josephus asserts, that the whole army was divided into two parts, as well as the tribe of Levi, part of which stood on each of the mountains. Then the tribes on Garizim prayed that God would bless the observers of his law; and those on Hebal answered, Amen; and after they had repeated the same blessings, those on Garizim made a similar acclamation. In like manner they repeated the curses one after another. (Calmet) ---

But this would make both the mountains equal in dignity. He places the altar likewise, with the inscription of blessings and curses on each side of it, in the midst of the valley, or rather nearer to Garizim; as he says it was not far from Sichem, which was built at the foot of that mountain, on the north side, while Hebal lay still farther to the north of the city, and being scorched with the sun-beams, was rendered fruitless and unpleasant. (Haydock) ---

If Josephus afterwards (Antiquities v. 1) say that the altar was on Hebal, we must either acknowledge that his work has been there interpolated, or that he contradicts himself. Kennicott also takes notice of a strange mistake in the grand edition of St. Ephrem, in the Latin translation, by Benedict; which, in opposition to the Syriac, has (ver. 13,) "these shall rise to curse on Mount Garizim," though Hebal is universally allowed to be the mount of cursing.

Haydock: Deu 27:14

Pronounce. Hebrew, "answer," as the older Protestant editions, 1540, &c., had it; though "our last translators, 1613, says Kennicott, in this, as in several other instances, altered for the worse," shall speak. A select company of Levites in the valley repeated what had been declared from Hebal.

Haydock: Deu 27:15

Thing. Protestant, any ....image. They insert the word any, and translate image, as they almost constantly do where idols are meant, to make the ignorant believe, that all images are to be rejected with the utmost abhorrence, as cursed things. Why then do they not observe the injunction themselves? (Chap. xvi. 22.) (Haydock) ---

Secret. The magistrates had to punish all acts of public idolatry with the utmost severity. But God will not suffer those to escape who do such things even in the most private manner. ---

Amen, truly; (Calmet) so be it.

Haydock: Deu 27:16

Honoureth not. Hebrew, "curseth." Septuagint, "despiseth." See Leviticus xx. 9. ---

"Exodus xxi. 17., Moses proclaimed, He that curseth his father or (Hebrew and ) mother, shall die the death. " But here he goes still farther and denounces a curse on those who make light of (Hebrew makle, vilipendit ) their parents; or, as Denis the Carthusian expresses it not amiss, on him "who does not honour, by shewing them obedience in due time, or by not relieving their wants as far as possible; and chiefly, if instead of honouring, he curses and uses opprobrious language towards them." "I have made this remark, says Amama, (p. 376,) "in order to admonish the Germans and the Dutch that this passage has been translated by Luther with too great carelessness, curseth, as if the same Hebrew word, kalal, were here used as in the text of Exodus. But those who are not too brazen, will confess that the Hebrew text, and the more accurate versions, require greater reverence to be shewn to parents. Etiam illi judicabunt qui nondum ære lavantur ." This author, in his animadversions upon the Vulgate, often takes occasion to mention the blunders "of B. Luther," as well as of the Septuagint and other interpreters; for he seems to be satisfied with no version which has hitherto been published. (Haydock)

Haydock: Deu 27:17

Landmarks, contrary to the prohibition, chap. xix. 14. The Rabbins say that Cain first adopted such distinctions. The ancient Greeks placed little pillars at the end of their fields, with the name of the owner engraven upon them. (Pollux, iii. 9.) ---

All Thrace was divided in this manner. (Xenophon, Anab.)

Haydock: Deu 27:18

Blind; or, according to the Rabbins and Grotius, those who are on a journey, and do not know the road. "Cursed, said Diphilis, is the man who does not tell the right road." Those who lead the simple astray, are no less blameable, Leviticus xix. 14. (Calmet)

Haydock: Deu 27:23

Mother. Some copies of the Septuagint have "daughter-in-law;" and some Latin manuscripts add, "Cursed is he who sleepeth with his neighbour's wife; and all the people shall say, Amen." (Calmet)

Haydock: Deu 27:24

Secretly, as is commonly the case; though such as committed murder in public were equally if not more guilty. (Haydock) ---

Assassins, traitors, and those guilty of calumny, &c., are to be abhorred.

Haydock: Deu 27:26

In the. The Samaritan, Septuagint, and St. Paul (Galatians iii. 10) read, in all the words, &c., which must probably be understood of the principal points of the law, specified in the preceding verses. (Calmet) See ver. 4. ---

The Jews could derive no advantage from the omission of the word all, as the general proposition would be equivalent. (Capellus.) ---

Some are of opinion, that the blessings which Moses ordered to be proclaimed, were the reverse of these curses, ver. 12. But, is that man truly blessed who observes one point of the law, while he perhaps is transgressing the rest? At this rate, the same man might be blessed and cursed at the same time. (Kennicott) ---

They are more probably, therefore, expressed in the following chapter, where the observance of all the commandments is previously required. The curses are denounced indefinitely, to imply that those who transgress the law, must stand before an unerring Judge, to receive an adequate punishment in eternity for their crying sins against the law, which was given on Mount Horeb, chap. xxix. 1. Against such criminals the preceding curses are levelled. But those recorded in the ensuing chapter, are of a temporary nature, and to be publicly inflicted without delay upon those who refuse to adhere to the service of the Lord. "God had made such a covenant with the Israelites, says Houbigant, that he would so long uphold their republic as they should worship the true God." (Haydock) ---

The foregoing curses may thus refer to the ten commandments; ver. 15, denounces vengeance against all who transgress the first table of the law, which relates to God; ver. 16, sanctions the honour due to parents; ver. 18, 24, and 25, condemn those who injure or kill; as ver. 20, 21, 22, and 23, do those who are guilty of impurity; ver. 17, curseth those who steal; and ver. 19, those who bear false witness; ver. 26, is intended as a general sanction of the law, as the two last commandments secure the observance of it most effectually, by forbidding even the thought or desire of doing evil. See Kennicott, Dis. ii. p. 86. (Haydock)

Gill: Deu 27:4

And therefore it shall be, when ye be gone over Jordan,.... Some time after they had passed that river:

that ye shall set up these stones, which I command you this day, in Mount Ebal; a mountain near Shechem in Samaria, and was, as Benjamin of Tudela says ^r, dry as stones and rocks itself, and perhaps had its name, as some think ^s, from the root in the Arabic language which signifies to strip a tree of its leaves, and a derivative from it, white stones and a mountain in which such are found. Hither the stones commanded to be set up were to be brought, and fixed here; from whence it is not certain; it may be from some part of the mountain. Here the Samaritan version has Gerizim instead of Ebal, which is generally thought to be a wilful corruption of the Samaritans, in favour of their temple built at Gerizim:

and thou shall plaster them with plaster; as before directed, Deu 27:2.

Gill: Deu 27:5

And there shall thou build an altar to the Lord thy God,.... On the same mountain, though not of the same stones. Jarchi's note is,"after that (the setting up of the plastered stones) thou shalt bring from thence (from Jordan) others, and build of them an altar on Mount Ebal;''but Josephus ^t places this altar not on Mount Ebal, but between that and Gerizim. This altar, he says, was ordered to be built towards the rising sun, not far from the city of Shechem, between two mountains, Gerizim and Ebal; but the text is express, that it was to be built where the stones were set up, which was on Mount Ebal, and there it was built, Jos 8:30; an altar of stones; of whole stones, as in Deu 27:6, not broken, nor hewed, but rough as they were when taken out of the quarry:

thou shalt not lift up any iron tool upon them; to hew them, and make them smooth; See Gill on Exo 20:25;

Gill: Deu 27:6

Thou shall build the altar of the Lord thy God of whole stones,.... And of such Joshua did build it, Jos 8:31,

and thou shalt offer burnt offerings thereon unto the Lord thy God; and very likely sin offerings too; for these frequently went together, the one to make atonement for sin, and the other as a gift, and by way of thankfulness for the acceptance of the former; and both typical of Christ, the true sacrifice, and the antitype of all the legal sacrifices.

Gill: Deu 27:7

And thou shall offer peace offerings,.... Part of which belonged to God, which was burnt on the altar, and another part to the priest that offered them; and the rest to the owner that brought them, which he eat of with his friends; so it follows:

and shall eat there, and rejoice before the Lord thy God: now this altar, where these sacrifices were offered, was on the very spot where the stones were on which the law was written; and may point at the gracious provision God has made for the redemption of his people from the curse of it by Christ, who became a substitute for them in their legal place and stead. The altar being of rough unhewn stones was a type of him in his human nature, who is the stone in the vision cut out of the mountain without hands; and being unpolished may denote the meanness of his outward appearance, on account of which he was rejected by the Jewish builders; and no iron tool being to be lifted up on them, may signify that nothing of man's is to be added to the sacrifice and satisfaction of Christ, and salvation by him; and this being in Ebal, where the curses were pronounced, shows that Christ, by the offering up of himself for the sins of his people, has made atonement for them, and thereby has delivered them from the curse of the law, being made a curse for them; all which is matter of joy and gladness to them.

Gill: Deu 27:8

And thou shall write upon the stones all the words of this law,.... Not upon the stones of the altar, but upon the first stones brought to Mount Ebal, and set up there before, and on which the words were inscribed before the altar was erected; though according to the Misnah ^u the altar was built of these stones, and on that the law written; for it is said,"they shall bring the stones (#De 27:2,4) and build the altar, and plaster it with plaster, and write upon it all the words of the law:''with which Josephus agrees, who says ^w,"that when Moses was about to die, he ordered the blessings and the curses to be written on the altar, on both sides of it:''could this be made clearly to appear, it would be easy to observe the accomplishment of it in Christ, who was made under the law, became subject to it, had it written on his heart, obeyed the precepts and bore the penalty of it, and had all the curses of it laid on him, and thereby redeemed his people from them. However, be it on which it may that the words of the law were written, they were written

very plainly; so that they might be easily read; in seventy languages, according to the Jewish writers; which they say was done, that whoever would learn the law might learn it, and so the Gentiles had no excuse ^x; for it is a prevailing notion with them, that there were so many nations and languages. The law being written on stones denotes the duration of it, which continued not only during the times of the Old Testament dispensation, and to the times of John, and had its fulfilment in Christ, but still continues; for though Christ has redeemed his people from the curse and condemnation of it, yet it is in his hands as a rule of direction to them as to their walk and conversation: nor is it made void by any doctrine of the Gospel, and nothing more strongly enforces obedience to it than the Gospel. The moral law is immutable, invariable, and eternal in its nature, and in the matter of it. This may also point at the hardness of men's hearts, their non-subjection to the law, and disobedience of it; and these stones being covered with plaster may be an emblem of formalists and hypocrites, who are like whited walls and sepulchres, Mat 23:27, have a form of the law in their heads, but not in their hearts; are Jews outwardly, but not inwardly, Rom 2:28; externally righteous before men, as if they were strict observers of the law, but internally very wicked; and have hard, blind, and impenitent hearts, under the cover of the law, and a profession of strict regard to it; and this being done on the same mount where the curses were pronounced, shows that they were on account of the breach of this law.

Gill: Deu 27:9

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.

Gill: Deu 27:10

Thou shalt therefore obey the voice of the Lord thy God,.... In whatsoever he directs in his word, and by his prophets, and especially by his Son, eminently called the Word of the Lord:

and do his commandments and his statutes, which I command thee this day; See Gill on Deu 27:1.

Gill: Deu 27:11

And Moses charged the people the same,.... That he gave the above orders to set up stones, and plaster them, and write the law on them, and build an altar in the same place, and offer sacrifices when come into the land of Canaan:

saying; as follows.

Gill: Deu 27:12

These shall stand upon Mount Gerizim to bless the people,

widen ye are come over Jordan,.... Which was a mountain in Samaria opposite to Mount Ebal, a valley of a furlong broad lay between them ^y; and, according to Hillerus ^z, had its name from being broken off from that, they being, as it should seem, originally one mountain, and now two tops of the same; so Burchard; but others think it signifies the mountain of the mowers or cutters down ^a; that is, of grass or corn, being a very fruitful one; and Benjamin of Tudela says ^b, that in his time, on Mount Gerizim were fountains and orchards; and being such a fertile mountain, it was very proper to bless upon. Mr. Maundrel ^c, a late traveller in those parts, says,"though neither of the mountains have much to boast of as to their pleasantness, yet as one passes between them, Gerizim seems to discover a somewhat more verdant fruitful aspect than Ebal; the reason of which may be, because fronting towards the north it is sheltered from the heat of the sun by its own shade; whereas Ebal looking southward, and receiving the sun that comes directly upon it, must by consequence be rendered more scorched and unfruitful.''Josephus ^d says, that Gerizim was on the right hand, and Ebal on the left; which may serve to strengthen the observation of Ainsworth, in allusion hereunto, that in the last judgment those on the right hand will be pronounced blessed, and those on the left hand cursed:

Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin: these appointed for blessing were children of the mistress, or free woman, as Aben Ezra and many others have observed; the four first were the sons of Leah, and the two last the sons of Rachel, and therefore employed in the most honourable and desirable service: and who so proper to pronounce or receive the blessing as the children of the free woman, of Jerusalem above, which is free, the mother of us all that are born again, and are made free by the Son of God, and are free indeed, and are entitled to all the blessings of grace and glory?

Gill: Deu 27:13

And these shall stand upon Mount Ebal curse,.... Which was dry and rocky, barren and fruitful, and like the earth, that bears briers and thorns, is rejected and nigh unto cursing, and so a proper place to curse, and a fit emblem of those to be cursed; see Heb 6:8,

Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali; four of these appointed for cursing were the children of the handmaids, Gad, Asher, Dan, and Naphtali; and since two were wanting, as Aben Ezra observes, and the sons of Leah were many, the oldest and the youngest were taken; Reuben, who had defiled his father's bed, and exposed himself to the curse of the law, and Zebulun, the last and youngest of Leah's sons; see Gal 3:10.

Gill: Deu 27:14

And the Levites shall speak, and say unto all the men of Israel,.... Rather, "answer ^e and say"; not the whole tribe of Levi, for that stood on Mount Gerizim to bless, Deu 27:12; but the priests of that tribe who were placed in the valley, between the two mountains, and pronounced both the blessings and the curses in the hearing of all the tribes of Israel, to which they were to answer Amen; and that they might plainly hear, they expressed their words

with a loud voice, clearly and distinctly, as follow.

Gill: Deu 27:15

Cursed be the man that maketh any graven or molten image,.... The blessings and the form of them are not recorded, because they were not to be had from the law, and through obedience to it; and therefore there is a profound silence about them, to put men upon seeking for them elsewhere, and which are only to be had in Christ, especially spiritual ones; but we may suppose they were delivered in the same form, and respecting the same things as the curses, only just the reverse of them; as, "blessed is the man that maketh not any graven image", &c. The order of both is given in the Targums of Jonathan and Jerusalem; See Gill on Deu 11:29. This curse respects the breach of the first table of the law, and everything included in it relating to the nature and being of God, the worship of him, and the honour of his name; to do anything contrary to which, particularly to make an image, whether graven or molten, to worship, is

an abomination to the Lord; and therefore subjects a man to the curse of his law, it being

the work of the hands of the craftsman; and therefore it must be a most stupid thing to ascribe deity to it, and worship it as such:

and putteth it in a secret place; though it is not set in a place of public worship, or the house, so as to be seen by everyone; but in some retired place, in a secret chamber, and there worshipped, or kept to look at with pleasure; which would be a temptation, and lead on to idolatry, and therefore is forbidden, and to be guarded against: now one that committed idolatry, or anything like it, in the most secret manner, was liable to this curse; for the omniscient God, the legislator, knows what is done in the most private manner, and will resent and revenge every affront and injury to his honour and glory. And Aben Ezra observes, that all that follow respect things done in a secret way, and which were not cognizable by the civil magistrate, and therefore to deter persons from them these curses were pronounced:

and all the people shall answer and say Amen; even those on the one mountain as on the other, thereby approving of, and assenting to, the justice of the sentence pronounced.

Gill: Deu 27:16

Cursed be he that setteth light by his father, or his mother,.... That secretly despises them in his heart, and by looks and gestures mocks at them in a private manner, unseen by others, Pro 30:17; for if he publicly cursed them, that was cognizable by the civil magistrate, and he was to be put to death, Lev 20:9. This follows next, as in the order of the ten commands, to that which respects the fear and worship of God; honouring parents being next to the glorifying of God, the Father of all:

and all the people shall say Amen; applaud the righteous sentence, saying, "so let it be".

Gill: Deu 27:17

Cursed be he that removeth his neighbour's landmark,.... Removes it backward, and steals ground, as Jarchi explains it; this is commonly done secretly; see Deu 19:14,

and all the people shall say Amen; See Gill on Deu 27:15; See Gill on Deu 27:16.

Gill: Deu 27:18

Cursed be he that maketh the blind to wander out of the way,.... By directing him wrong knowingly, or laying a stumbling block in his way, Lev 19:14. The Targum of Jonathan is,"that maketh a traveller wander out of the way, who like a blind man;''who knows his way no more than a blind man does. Jarchi interprets it,"that blinds in anything, and gives evil counsel;''which leads men to take wrong steps, whether in things civil, or moral, or religious; all which are usually done privately:

and all the people shall say Amen; See Gill on Deu 27:15; See Gill on Deu 27:16.

Gill: Deu 27:19

Cursed be he that perverteth the judgment of the stranger,

fatherless, and widow,.... Who have none to assist them, and take their part, and therefore judges may be tempted to do an unjust thing; but God is the patron of them, and takes notice of every injury done them, and is the avenger of all such:

and all the people shall say Amen; See Gill on Deu 27:15; See Gill on Deu 27:16.

Gill: Deu 27:20

Cursed be he that lieth with his father's wife,.... As Reuben did, and which is forbidden Lev 18:8,

because he uncovereth his father's skirt; see Deu 22:30,

and all the people shall say Amen; the tribe of Reuben said this as well as the rest.

Gill: Deu 27:21

Cursed be he that lieth with any manner of beast,.... See Lev 18:23,

and all the people shall say Amen; as being shocking and abhorrent to human nature.

Gill: Deu 27:22

Cursed be he that lieth with his sister,.... Which is forbid, Lev 18:9,

the daughter of his father, or the daughter of his mother; whether his sister by father or mother's side:

and all the people shall say Amen; detesting such uncleanness.

Gill: Deu 27:23

Cursed be he that lieth with his mother in law,.... See Lev 18:7. All these incestuous or brutal copulations may well be supposed to be done in secret:

and all the people shall say Amen; as abhorring such incest.

Gill: Deu 27:24

Cursed be he that smiteth his neighbour secretly,.... And kills him, and the murder is not known; the curse of God follows such, and overtakes them sooner or later. Some interpret this of smiting with the tongue, of secret backbiting and slander; so the Targum of Jonathan,"that smiteth with the third tongue;''or false accusation:

and all the people shall say Amen; as disapproving of and condemning such a practice, even slander, and especially murder.

Gill: Deu 27:25

Cursed be he that taketh reward to slay an innocent person,.... As an assassin, to murder him privately; or as a judge, that takes a bribe to condemn to death an innocent person: so Aben Ezra observes, that according to the sense of some a judge is meant; but, says he, in my opinion a false witness; one that swears a man's life away for the sake of a reward given him:

and all the people shall say Amen; at so detestable a crime.

Gill: Deu 27:26

Cursed be he that confirmeth not all the words of this law to do them,.... That is, who does not perfectly perform all that the law requires, and continues to do so; for the law requires obedience, and that perfect and constant, and in failure thereof curses, in proof of which the apostle produces this passage; see Gill on Gal 3:10, for the reconciliation of these Scriptures, as to what seeming difference there is between them:

and all the people shall say, Amen; See Gill on Deu 27:15; See Gill on Deu 27:16.

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 27:4

¹ tc Smr reads “Mount Gerizim” for the MT reading “Mount Ebal” to justify the location of the Samaritan temple there in the postexilic period. This reading is patently self-serving and does not reflect the original. In the NT when the Samaritan woman of Sychar referred to “this mountain” as the place of worship for her community she obviously had Gerizim in mind (cf. John 4:20).

NET Notes: Deu 27:10

¹ tn Heb “listen to the voice of the Lord your God.” Here “listen” (NAB “hearken”) means “obey” (cf. KJV, ASV, NASB). The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

NET Notes: Deu 27:12

¹ tn The word “tribes” has been supplied here and in the following verse in the translation for clarity.

NET Notes: Deu 27:14

¹ tn Heb “Israelite man.”

NET Notes: Deu 27:15

¹ tn Heb “man,” but in a generic sense here.

² tn The Hebrew term translated here “abhorrent” (תּוֹעֵבָה, to’evah) speaks of attitudes and/or behaviors so vile as to be reprehensible to a holy God. See note on the word “abhorrent” in Deut 7:25.

³ tn Heb “craftsman’s hands.”

⁴ tn Or “So be it!” The term is an affirmation expressing agreement with the words of the Levites.

NET Notes: Deu 27:16

¹ tn The Levites speak again at this point; throughout this pericope the Levites pronounce the curse and the people respond with “Amen.”

² tn The Hebrew term קָלָה (qalah) means to treat with disdain or lack of due respect (cf. NAB, NIV, NRSV “dishonors”; NLT “despises”). It is the opposite of כָּבֵד (kaved, “to be heavy,” that is, to treat with reverence and proper deference). To treat a parent lightly is to dishonor him or her and thus violate the fifth commandment (Deut 5:16; cf. Exod 21:17).

NET Notes: Deu 27:20

¹ tn Heb “who lies with” (so NASB, NRSV); also in vv. 22, 23. This is a Hebrew idiom for having sexual relations (cf. NIV “who sleeps with”; NLT “who has sexual intercourse with”).

² tn See note at Deut 22:30.

³ tn Heb “he uncovers his father’s skirt” (NASB similar). See note at Deut 22:30.

NET Notes: Deu 27:21

¹ tn Heb “lies with any animal” (so NASB, NRSV). “To lie with” is a Hebrew euphemism for having sexual relations with someone (or in this case, some animal).

NET Notes: Deu 27:24

¹ tn Or “strikes down” (so NRSV).

Geneva Bible: Deu 27:5

And there shalt thou build an altar unto the LORD thy God, an altar of stones: thou shalt not lift up [any] ^{( c )} iron [tool] upon them.

^{( c )} The altar should not be curiously wrought, because it would continue but for a time: for God would have only one altar in Judah.

Geneva Bible: Deu 27:8

And thou shalt write upon the stones all the words of this law ^{( d )} very plainly.

^{( d )} That everyone may well read it, and understand it.

Geneva Bible: Deu 27:10

Thou ^{( e )} shalt therefore obey the voice of the LORD thy God, and do his commandments and his statutes, which I command thee this day.

^{( e )} This condition has bound you to it, that if you will be his people, you must keep his laws.

Geneva Bible: Deu 27:12

These shall stand upon mount Gerizim to bless the people, when ye are come over Jordan; Simeon, and Levi, and Judah, and Issachar, and ^{( f )} Joseph, and Benjamin:

^{( f )} Meaning, Ephraim and Manasseh.

Geneva Bible: Deu 27:13

And these shall stand upon mount Ebal to ^{( g )} curse; Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali.

^{( g )} Signifying, that if they would not obey God out of love, they would be made to obey out of fear.

Geneva Bible: Deu 27:15

Cursed [be] the man that maketh [any] graven or molten ^{( h )} 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.

^{( h )} Under this he contains all the corruptions of God's service, and the transgression of the first table.

Geneva Bible: Deu 27:16

Cursed [be] he that ^{( i )} setteth light by his father or his mother. And all the people shall say, Amen.

^{( i )} Or, condemns; and this applies to the second table.

Geneva Bible: Deu 27:17

Cursed [be] he that removeth his neighbour's ^{( k )} landmark. And all the people shall say, Amen.

^{( k )} He condemns all injuries and extortions.

Geneva Bible: Deu 27:18

Cursed [be] he that maketh the ^{( l )} blind to wander out of the way. And all the people shall say, Amen.

^{( l )} Meaning, that does not help and counsel his neighbour.

Geneva Bible: Deu 27:20

Cursed [be] he that lieth with his father's wife; because he uncovereth his father's ^{( m )} skirt. And all the people shall say, Amen.

^{( m )} In committing wickedness against him, (Lev 20:11; Deu 22:30; Eze 22:10)

Geneva Bible: Deu 27:23

Cursed [be] he that lieth with his ^{( n )} mother in law. And all the people shall say, Amen.

^{( n )} Meaning, his wife's mother.

Geneva Bible: Deu 27:24

Cursed [be] he that smiteth his neighbour ^{( o )} secretly. And all the people shall say, Amen.

^{( o )} For God that sees in secret, will avenge it.

Commentary -- Verse Range Notes

TSK Synopsis: Deu 27:1-26

1 The people are commanded to write the law upon stones,

5 and to build an altar of whole stones.

11 The tribes to be divided on Gerizim and Ebal.

14 The curses to be pronounced on mount Ebal.

MHCC: Deu 27:1-10

As soon as they were come into Canaan, they must set up a monument, on which they must write the words of this law. They must set up an altar. The word and prayer must go together. Though they might not, of their own heads, set up any altar besides that at the tabernacle; yet, by the appointment of God, they might, upon special occasion. This altar must be made of unhewn stones, such as they found upon the field. Christ, our Altar, is a stone cut out of the mountain without hands, refused by the builders, as having no form or comeliness, but accepted of God the Father, and made the Head of the corner. In the Old Testament the words of the law are written, with the curse annexed; which would overcome us with horror, if we had not, in the New Testament, an altar erected close by, which gives consolation. Blessed be God, the printed copies of the Scriptures among us, do away the necessity of such methods as were presented to Israel. The end of the gospel ministry is, and the end of preachers ought to be, to make the word of God as plain as possible. Yet, unless the Spirit of God prosper such labours with Divine power, we shall not, even by these means, be made wise unto salvation: for this blessing we should therefore daily and earnestly pray.

MHCC: Deu 27:11-26

The six tribes appointed for blessing, were all children of the free women, for to such the promise belongs, Gal 4:31. Levi is here among the rest. Ministers should apply to themselves the blessing and curse they preach to others, and by faith set their own Amen to it. And they must not only allure people to their duty with the promises of a blessing, but awe them with the threatenings of a curse, by declaring that a curse would be upon those who do such things. To each of the curses the people were to say, Amen. It professed their faith, that these, and the like curses, were real declarations of the wrath of God against the ungodliness and unrighteousness of men, not one jot of which shall fall to the ground. It was acknowledging the equity of these curses. Those who do such things deserve to fall, and lie under the curse. Lest those who were guilty of other sins, not here mentioned, should think themselves safe from the curse, the last reaches all. Not only those who do the evil which the law forbids, but those also who omit the good which the law requires. Without the atoning blood of Christ, sinners can neither have communion with a holy God, nor do any thing acceptable to him; his righteous law condemns every one who, at any time, or in any thing, transgresses it. Under its awful curse we remain as transgressors, until the redemption of Christ is applied to our hearts. Wherever the grace of God brings salvation, it teaches the believer to deny ungodliness and wordly lusts, to live soberly, righteously, and godly in this present world, consenting to, and delighting in the words of God's law, after the inward man. In this holy walk, true peace and solid joy are to be found.

Matthew Henry: Deu 27:1-10

Here is, I. A general charge to the people to keep God's commandments; for in vain did they know them, unless they would do them. This is pressed upon them, 1. With all authority. Moses with the elders of Israel, the rulers of each tribe (Deu 27:1), and again, Moses and the priests the Levites (Deu 27:9); so that the charge is given by Moses who was king in Jeshurun, and by their lords, both spiritual and temporal, in concurrence with him. Lest they should think that it was Moses only, an old and dying man, that made such ado about religion, or the priests and Levites only, whose trade it was to attend religion and who had their maintenance out of it, the elders of Israel, whom God had placed in honour and power over them, and who were men of business in the world and likely to be so long so when Moses was gone, they commanded their people to keep God's law. Moses, having put some of his honour upon them, joins them in commission with himself, in giving this charge, as Paul sometimes in his epistles joins with himself Silvanus and Timotheus. Note, All that have any interest in others, or power over them, should use it for the support and furtherance of religion among them. Though the supreme power of a nation provide ever so good laws for this purpose, if inferior magistrates in their places, and ministers in theirs, and masters of families in theirs, do not execute their offices, it will all be to little effect. 2. With all importunity. They press it upon them with the utmost earnestness (Deu 27:9, Deu 27:10): Take heed and hearken, O Israel. It is a thing that requires and deserves the highest degree of caution and attention. They tell them of their privilege and honour: " This day thou hast become the people of the Lord thy God, the Lord having avouched thee to be his own, and being now about to put thee in possession of Canaan which he had long promised as thy God (Gen 17:7, Gen 17:8), and which if he had failed to do in due time, he would have been ashamed to be called thy God, Heb 11:16. Now thou art more than ever his people, therefore obey his voice. "Privileges should be improved as engagements to duty. Should not a people be ruled by their God?

II. A particular direction to them with great solemnity to register the words of this law, as soon as they came into Canaan. It was to be done but once, and at their entrance into the land of promise, in token of their taking possession of it under the several provisos and conditions contained in this law. There was a solemn ratification of the covenant between God and Israel at Mount Sinai, when an altar was erected, with twelve pillars, and the book of the covenant was produced, Exo 24:4. That which is here appointed is a somewhat similar solemnity.

1. They must set up a monument on which they must write the words of this law. (1.) The monument itself was to be very mean, only rough unhewn stone plastered over; not polished marble or alabaster, nor brass tables, but common plaster upon stone, Deu 27:2. The command is repeated (Deu 27:4), and orders are given that it be written, not very finely, to be admired by the curious, but very plainly, that he who runs may read it, Hab 2:2. The word of God needs not to be set off by the art of man, nor embellished with the enticing words of man's wisdom. But, (2.) The inscription was to be very great: All the words of this law, Deu 27:3, and again, Deu 27:8. Some understand it only of the covenant between God and Israel, mentioned Deu 26:17, Deu 26:18. Let this help be set up for a witness, like that memorial of the covenant between Laban and Jacob, which was nothing but a heap of stones thrown hastily together, upon which they did eat together in token of friendship (Gen 31:46, Gen 31:47), and that stone which Joshua set up, Jos 24:26. Others think that the curses of the covenant in this chapter were written upon this monument, the rather because it was set up in Mount Ebal, Deu 27:4. Others think that the whole book of Deuteronomy was written upon this monument, or at least the statutes and judgments from ch. 12 to the end of ch. 26. And it is not improbable that the heap might be so large as, taking in all the sides of it, to contain so copious an inscription, unless we will suppose (as some do) that the ten commandments only were here written, as an authentic copy of the close rolls which were laid up in the ark. They must write this when they had gone into Canaan, and yet Moses says (Deu 27:3), " Write it that thou mayest go in, "that is, "that thou mayest go in with comfort, and assurance of success and settlement, otherwise it were well for thee not to go in at all. Write it as the conditions of thy entry, and own that thou comest in upon these terms and no other: since Canaan is given by promise, it must be held by obedience."

2. They must also set up an altar. By the words of the law which were written upon the plaster, God spoke to them; by the altar, and the sacrifices offered upon it, they spoke to God; and thus was communion kept up between them and God. The word and prayer must go together. Though they might not, of their own heads, set up any altar besides that at the tabernacle, yet, but the appointment of God, they might upon a special occasion. Elijah built a temporary altar of twelve unhewn stones, similar to this, when he brought Israel back to the covenant which was now made, 1Ki 18:31, 1Ki 18:32. Now, (1.) This altar must be made of such stones as they found ready upon the field, not newly cut out of the rock, much less squared artificially: Thou shalt not lift up any iron tool upon them, Deu 27:5. Christ, our altar, is a stone cut out of the mountain without hands (Dan 2:34, Dan 2:35), and therefore refused by the builders, as having no form or comeliness, but accepted of God the Father, and made the head of the corner. (2.) Burnt-offerings and peace-offerings must be offered upon this altar (Deu 27:6, Deu 27:7), that by them they might give glory to God and obtain favour. Where the law was written, an altar was set up close by it, to signify that we could not look with any comfort upon the law, being conscious to ourselves of the violation of it, if it were not for the great sacrifice by which atonement is made for sin; and the altar was set up on Mount Ebal, the mount on which those tribes stood that said Amen to the curses, to intimate that through Christ we are redeemed from the curse of the law. In the Old Testament the words of the law are written, with the curse annexed, which would fill us with horror and amazement if we had not in the New Testament (which is bound up with it) an altar erected close by it, which gives us everlasting consolation. (3.) They must eat there, and rejoice before the Lord their God, Deu 27:7. This signified, [1.] The consent they gave to the covenant; for the parties to a covenant ratified the covenant by feasting together. They were partakers of the altar, which was God's table, as his servants and tenants, and such they acknowledged themselves, and, being put in possession of this good land, bound themselves to pay the rent and to do the services reserved by the royal grant. [2.] The comfort they took in the covenant; they had reason to rejoice in the law, when they had an altar, a remedial law, so near it. It was a great favour to them, and a token for good, that God gave them his statutes; and that they were owned as the people of God, and the children of the promise, was what they had reason to rejoice in, though, when this solemnity was to be performed, they were not put in full possession of Canaan; but God has spoken in his holiness, and then I will rejoice, Gilead is mine, Manasseh is mine; all my own.

Matthew Henry: Deu 27:11-26

When the law was written, to be seen and read by all men, the sanctions of it were to be published, which, to complete the solemnity of their covenanting with God, they were deliberately to declare their approbation of. This they were before directed to do (Deu 11:29, Deu 11:30), and therefore the appointment here begins somewhat abruptly, Deu 27:12. There were, it seems, in Canaan, that part of it which afterwards fell to the lot of Ephraim (Joshua's tribe), two mountains that lay near together, with a valley between, one called Gerizim and the other Ebal. On the sides of these two mountains, which faced one another, all the tribes were to be drawn up, six on one side and six on the other, so that in the valley, at the foot of each mountain, they came pretty near together, so near as that the priests standing betwixt them might be heard by those that were next them on both sides; then when silence was proclaimed, and attention commanded, one of the priests, or perhaps more at some distance from each other, pronounced with a loud voice one of the curses here following, and all the people that stood on the side and foot of Mount Ebal (those that stood further off taking the signal from those that stood nearer and within hearing) said Amen; then the contrary blessing was pronounced, "Blessed is he that doth not so or so,"and then those that stood on the side, and at the foot, of Mount Gerizim, said Amen. This could not but affect them very much with the blessings and curses, the promises and threatenings, of the law, and not only acquaint all the people with them, but teach them to apply them to themselves.

I. Something is to be observed, in general, concerning this solemnity, which was to be done, but once and not repeated, but would be talked of to posterity,. 1. God appointed which tribes should stand upon Mount Gerizim and which on Mount Ebal (Deu 27:12, Deu 27:13), to prevent the disputes that might have arisen if they had been left to dispose of themselves. The six tribes that were appointed for blessing were all the children of the free women, for to such the promise belongs, Gal 4:31. Levi is here put among the rest, to teach ministers to apply to themselves the blessing and curse which they preach to others, and by faith to set their own Amen to it. 2. Of those tribes that were to say Amen to the blessings it is said, They stood to bless the people, but of the other, They stood to curse, not mentioning the people, as loth to suppose that any of this people whom God had taken for his own should lay themselves under the curse. Or, perhaps, the different mode of expression intimates that there was to be but one blessing pronounced in general upon the people of Israel, as a happy people, and that should ever be so, if they were obedient; and to this blessing the tribes on Mount Gerizim were to say Amen - "Happy art thou, O Israel, and mayest thou ever be so;"but then the curses come in as exceptions from the general rule, and we know exceptio firmat regulam - the exception confirms the rule. Israel is a blessed people, but, if there be any particular persons even among them that do such and such things as are mentioned, let them know that they have no part nor lot in the matter, but are under a curse. This shows how ready God is to bestow the blessing; if any fall under the curse, they may thank themselves, they bring it upon their own heads. 3. The Levites or priests, such of them as were appointed for that purpose, were to pronounce the curses as well as the blessings. They were ordained to bless (Deu 10:8), the priests did it daily, Num 6:23. But they must separate between the precious and the vile; they must not give that blessing promiscuously, but must declare it to whom it did not belong, lest those who had no right to it themselves should think to share in it by being in the crowd. Note, Ministers must preach the terrors of the law as well as the comforts of the gospel; must not only allure people to their duty with the promises of a blessing, but awe them to it with the threatenings of a curse. 4. The curses are here expressed, but not the blessings; for as many as were under the law were under the curse, but it was a honour reserved for Christ to bless us, and so to do that for us which the law could not do, in that it was weak. In Christ's sermon upon the mount, which was the true Mount Gerizim, we have blessings only, Mat 5:3, etc. 5. To each of the curses the people were to say Amen. It is easy to understand the meaning of Amen to the blessings. The Jews have a saying to encourage people to say Amen to the public prayers, Whosoever answereth Amen, after him that blesseth, he is as he that blesseth. But how could they say Amen to the curses? (1.) It was a profession of their faith in the truth of them, that these and the like curses were not bug-bears to frighten children and fools, but the real declarations of the wrath of God against the ungodliness and unrighteousness of men, not one iota of which shall fall to the ground. (2.) It was an acknowledgment of the equity of these curses; when they said Amen, they did in effect say, not only, It is certain it shall be so, but, It is just it should be so. Those who do such things deserve to fall and lie under the curse. (3.) It was such an imprecation upon themselves as strongly obliged them to have nothing to do with those evil practices upon which the curse is here entailed. "Let God's wrath fall upon us if ever we do such things."We read of those that entered into a curse (and with us that is the usual form of a solemn oath) to walk in God's law Neh 10:29. Nay, the Jews say (as the learned bishop Patrick quotes them), "All the people, by saying this Amen, became bound for one another, that they would observe God's laws, by which every man was obliged, as far as he could, to prevent his neighbour from breaking these laws, and to reprove those that had offended, lest they should bear sin and the curse for them."

II. Let us now observe what are the particular sins against which the curses are here denounced.

1. Sins against the second commandment. This flaming sword is set to keep that commandment first, Deu 27:15. Those are here cursed, not only that worship images, but that make them or keep them, if they be such (or like such) as idolaters used in the service of their gods. Whether it be a graven image or a molten image, it comes all to one, it is an abomination to the Lord, even though it be not set up in public, but in a secret place, - though it be not actually worshipped, nor is it said to be designed for worship, but reserved there with respect and a constant temptation. He that does this may perhaps escape punishment from men, but he cannot escape the curse of God.

2. Against the fifth commandment, Deu 27:16. The contempt of parents is a sin so heinous that it is put next to the contempt of God himself. If a man abused his parents, either in word or deed, he fell under the sentence of the magistrate, and must be put to death, Exo 21:15, Exo 21:17. But to set light by them in his heart was a thing which the magistrate could not take cognizance of, and therefore it is here laid under the curse of God, who knows the heart. Those are cursed children that carry themselves scornfully and insolently towards their parents.

3. Against the eighth commandment. The curse of God is here fastened, (1.) Upon an unjust neighbour that removes the land-marks, Deu 27:17. See Deu 19:14. Upon an unjust counsellor, who, when his advice is asked, maliciously directs his friend to that which he knows will be to his prejudice, which is making the blind to wander out of the way, under pretence of directing him in the way, than which nothing can be either more barbarous or more treacherous, Deu 27:18. Those that seduce others from the way of God's commandments, and entice them to sin, bring this curse upon themselves, which our Saviour has explained, Mat 15:14, The blind lead the blind, and both shall fall into the ditch. (3.) Upon an unjust judge, that perverteth the judgment of the stranger, fatherless, and widow, whom he should protect and vindicate, Deu 27:19. These are supposed to be poor and friendless (nothing to be got by doing them a kindness, nor any thing lost by disobliging them), and therefore judges may be tempted to side with their adversaries against right and equity; but cursed are such judges.

4. Against the seventh commandment. Incest is a cursed sin, with a sister, a father's wife, or a mother-in-law, Deu 27:20, Deu 27:22, Deu 27:23. These crimes not only exposed men to the sword of the magistrate (Lev 20:11), but, which is more dreadful, to the wrath of God; bestiality likewise, Deu 27:21.

5. Against the sixth commandment. Two of the worst kinds of murder are here specified: - (1.) Murder unseen, when a man does not set upon his neighbour as a fair adversary, giving him an opportunity to defend himself, but smites him secretly (Deu 27:24), as by poison or otherwise, when he sees not who hurts him. See Psa 10:8, Psa 10:9. Though such secret murders may go undiscovered and unpunished, yet the curse of God will follow them. (2.) Murder under colour of law, which is the greatest affront to God, for it makes an ordinance of his to patronise the worst of villains, and the greatest wrong to our neighbour, for it ruins his honour as well as his life: cursed therefore is he that will be hired, or bribed, to accuse, or to convict, or to condemn, and so to slay, an innocent person, Deu 27:25. See Psa 15:5.

6. The solemnity concludes with a general curse upon him that confirmeth not, or, as it might be read, that performeth not, all the words of this law to do them, Deu 27:26. By our obedience to the law we set our seal to it, and so confirm it, as by our disobedience we do what lies in us to disannul it, Psa 119:126. The apostle, following all the ancient versions, reads it, Cursed is every one that continues not, Gal 3:10. Lest those who were guilty of other sins, not mentioned in this commination, should think themselves safe from the curse, this last reaches all; not only those who do the evil which the law forbids, but those also who omit the good which the law requires: to this we must all say Amen, owning ourselves under the curse, justly to have deserved it, and that we must certainly have perished for ever under it, if Christ had not redeemed us from the curse of the law, by being made a curse for us.

Keil-Delitzsch: Deu 27:1-10

The command in Deu 27:1 to keep the whole law ( שׁמר , inf. abs . for the imperative, as in Exo 13:3, etc.), with which the instructions that follow are introduced, indicates at the very outset the purpose for which the law written upon stones was to be set up in Canaan, namely, as a public testimony that the Israelites who were entering into Canaan possessed in the law their rule and source of life. The command itself is given by Moses, together with the elders, because the latter had to see to the execution of it after Moses' death; on the other hand, the priests are mentioned along with Moses in Deu 27:9, because it was their special duty to superintend the fulfilment of the commands of God.

Deu 27:1-3

Deu 27:2 and Deu 27:3 contain the general instructions; Deu 27:4-8, more minute details. In the appointment of the time, "on the day when ye shall pass over Jordan into the land," etc., the word " day "must not be pressed, but is to be understood in a broader sense, as signifying the time when Israel should have entered the land and taken possession of it. The stones to be set up were to be covered with lime, or gypsum (whether sid signifies lime or gypsum cannot be determined), and all the words of the law were to be written upon them. The writing, therefore, was not to be cut into the stones and then covered with lime (as J. D. Mich., Ros .), but to be inscribed upon the plaistered stones, as was the custom in Egypt, where the walls of buildings, and even monumental stones, which they were about to paint with figures and hieroglyphics, were first of all covered with a coating of lime or gypsum, and then the figures painted upon this (see the testimonies of Minutoli, Heeren, Prokesch in Hengstenberg's Dissertations , i. 433, and Egypt and the Books of Moses , p. 90). The object of this writing was not to hand down the law in this manner to posterity without alteration, but, as has already been stated, simply to set forth a public acknowledgement of the law on the part of the people, first of all for the sake of the generation which took possession of the land, and for posterity, only so far as this act was recorded in the book of Joshua and thus transmitted to future generations.

Deu 27:3

Upon the stones there were to be written " all the words of this law: "obviously, therefore, not only the blessings and curses in Deu 27:15-26 (as Josephus, Ant. iv. 8, 44, Masius, Clericus, and others maintain), nor only Deuteronomy ( J. Gerhard, A. Osiander, Vater, etc.), since this contained no independent "second law,"but the whole of the Mosaic law; not, indeed, the entire Pentateuch, with its historical narratives, its geographical, ethnographical, and other notices, but simply the legal part of it - the commandments, statutes, and rights of the Thorah . But whether all the 613 commandments contained in the Pentateuch, according to the Jewish reckoning (vid., Bertheau, die 7 Gruppen Mos. Ges. p. 12), or only the quintessence of them, with the omission of the numerous repetitions of different commands, cannot be decided, and is of no importance to the matter in hand. The object aimed at would be attained by writing the essential kernel of the whole law; though the possibility of all the commandments being written, of course without the reasons and exhortations connected with them, cannot be denied, since it is not stated how many stones were set up, but simply that large stones were to be taken, which would therefore contain a great deal. In the clause, "that thou mayest come into the land which Jehovah thy God giveth thee," etc., the coming involves the permanent possession of the land. Not only the treading or conquest of Canaan, but the maintenance of the conquered land as a permanent hereditary possession, was promised to Israel; but it would only permanently rejoice in the fulfilment of this promise, if it set up the law of its God in the land, and observed it.

Deu 27:4-8

In the further expansion of this command, Moses first of all fixes the place where the stones were to be set up, namely, upon Mount Ebal (see at Deu 11:29), - not upon Gerizim, according to the reading of the Samaritan Pentateuch; for since the discussion of the question by Verschuir ( dissertt. phil. exeg. diss. 3) and Gesenius ( de Pent. Samar. p. 61), it may be regarded as an established fact, that this reading is an arbitrary alteration. The following clause, "thou shalt plaister," etc., is a repetition in the earliest form of historical writing among the Hebrews. To this there are appended in Deu 27:5-7 the new and further instructions, that an altar was to be built upon Ebal, and burnt-offerings and slain-offerings to be sacrificed upon it. The notion that this altar was to be built of the stones with the law written upon them, or even with a portion of them, needs no refutation, as it has not the slightest support in the words of the text. For according to these the altar was to be built of unhewn stones (therefore not of the stones covered with cement), in obedience to the law in Exo 20:22 (see the exposition of this passage, where the reason for this is discussed). The spot selected for the setting up of the stones with the law written upon it, as well as for the altar and the offering of sacrifice, was Ebal, the mountain upon which the curses were to be proclaimed; not Gerizim, which was appointed for the publication of the blessings, for the very same reason for which only the curses to be proclaimed are given in Deu 27:14. and not the blessings, - not, as Schultz supposes, because the law in connection with the curse speaks more forcibly to sinful man than in connection with the blessing, or because the curse, which manifests itself on every hand in human life, sounds more credible than the promise; but, as the Berleburger Bible expresses it, "to show how the law and economy of the Old Testament would denounce the curse which rests upon the whole human race because of sin, to awaken a desire for the Messiah, who was to take away the curse and bring the true blessing instead."For however remote the allusion to the Messiah may be here, the truth is unquestionably pointed out in these instructions, that the law primarily and chiefly brings a curse upon man because of the sinfulness of his nature, as Moses himself announces to the people in Deu 31:16-17. And for this very reason the book of the law was to be laid by the side of the ark of the covenant as a "testimony against Israel"(Deu 31:26). But the altar was built for the offering of sacrifices, to mould and consecrate the setting up of the law upon the stones into a renewal of the covenant. In the burnt-offerings Israel gave itself up to the Lord with all its life and labour, and in the sacrificial meal it entered into the enjoyment of the blessings of divine grace, to taste of the blessedness of vital communion with its God. By connecting the sacrificial ceremony with the setting up of the law, Israel gave a practical testimony to the fact that its life and blessedness were founded upon its observance of the law. The sacrifices and the sacrificial meal have the same signification here as at the conclusion of the covenant at Sinai (Exo 24:11). - In Deu 27:8 the writing of the law upon the stones is commanded once more, and the further injunction is added, " very plainly ."- The writing of the law is mentioned last, as being the most important, and not because it was to take place after the sacrificial ceremony. The different instructions are arranged according to their character, and not in chronological order.

Deu 27:9-10

The words of Moses which follow in Deu 27:9 and Deu 27:10, "Be silent, and hearken, O Israel; To-day thou hast become the people of the Lord thy God," show the significance of the act enjoined; although primarily they simply summon the Israelites to listen attentively to the still further commands. 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 26:17-18).

Keil-Delitzsch: Deu 27:11-13

With the solemn erection of the stones with the law written upon them, Israel was to transfer to the land the blessing and curse of the law, as was already commanded in Deu 11:29; that is to say, according to the more minute explanation of the command which is given here, the people themselves were solemnly to give expression to the blessing and the curse: to the former upon Mount Gerizim, and to the latter upon Ebal. On the situation of these mountains, see at Deu 11:29. To this end six tribes were to station themselves upon the top or side of Gerizim, and six upon the top or side of Ebal. The blessing was to be uttered by the tribes of Simeon, Levi, Judah, Issachar, Joseph, and Benjamin, who sprang from the two wives of Jacob; and the curse by Reuben, with the two sons of Leah's maid Zilpah, and by Zebulun, with Dan and Naphtali, the sons of Rachel's maid Bilhah. It was natural that the utterance of the blessing should be assigned to the tribes which sprang from Jacob's proper wives, since the sons of the wives occupied a higher position than the sons of the maids - just as the blessing had pre-eminence over the curse. But in order to secure the division into two sixes, it was necessary that two of the eight sons of the wives should be associated with those who pronounced the curses. The choice fell upon Reuben, because he had forfeited his right of primogeniture by his incest (Gen 49:4), and upon Zebulun, as the youngest son of Leah. " They shall stand there upon the curse: "i.e., to pronounce the curse.

Keil-Delitzsch: Deu 27:14

" And the Levites shall lift up and speak to all the men of Israel with a high (loud) voice: "i.e., they shall pronounce the different formularies of blessing and cursing, turning towards the tribes to whom these utterances apply; and all the men of Israel shall answer "Amen," to take to themselves the blessing and the curse, as uttered by them; just as in the case of the priestly blessing in Num 5:22, and in connection with every oath, in which the person swearing took upon himself the oath that was pronounced, by replying "Amen."" The Levites "are not all the members of the tribe of Levi, but those "in whom the spiritual character of Levi was most decidedly manifested"( Baumgarten ), i.e., the levitical priests, as the guardians and teachers of the law, and those who carried the ark of the covenant (Jos 8:33). From the passage in Joshua, where the fulfilment of the Mosaic injunctions is recorded, we learn that the Levitical priests stationed themselves in the centre between the two mountains, with the ark of the covenant, and that the people took up their position, on both sides, opposite to the ark, viz., six tribes on Gerizim, and six on Ebal. The priests, who stood in the midst, by the ark of the covenant, then pronounced the different formularies of blessing and cursing, to which the six tribes answered "Amen."From the expression "all the men of Israel,"it is perfectly evident that in this particular ceremony the people were not represented by their elders or heads, but were present in the persons of all their adult men who were over twenty years of age; and with this Jos 8:33, when rightly interpreted, fully harmonizes.

Keil-Delitzsch: Deu 27:15-26

In Deu 27:15-26 there follow twelve curses, answering to the number of the tribes of Israel. The first is directed against those who make graven or molten images of Jehovah, and set them up in secret, that is to say, against secret breaches of the second commandment (Exo 20:4); the second against contempt of, or want of reverence towards, parents (Exo 21:17); the third against those who remove boundaries (Deu 19:14); the fourth against the man who leads the blind astray (Lev 19:14); the fifth against those who pervert the right of orphans and widows (Deu 24:17); the sixth against incest with a mother (Deu 23:1; Deu 18:8); the seventh against unnatural vices (Lev 18:23); the eighth and ninth against incest with a sister or a mother-in-law (Lev 18:9 and Lev 18:17); the tenth against secret murder (Exo 20:13; Num 35:16.); the eleventh against judicial murder ("he that taketh reward to slay a soul, namely , innocent blood:"Exo 23:7-8); the twelfth against the man who does not set up the words of this law to do them, who does not make the laws the model and standard of his life and conduct. From this last curse, which applied to every breach of the law, it evidently follows, that the different sins and transgressions already mentioned were only selected by way of example, and for the most part were such as could easily be concealed from the judicial authorities. At the same time, "the office of the law is shown in this last utterance, the summing up of all the rest, to have been pre-eminently to proclaim condemnation. Every conscious act of transgression subjects the sinner to the curse of God, from which none but He who has become a curse for us can possibly deliver us"(Gal 3:10, Gal 3:13. O. v. Gerlach ). - On the reason why the blessings are not given, see the remarks on Deu 27:4. As the curses against particular transgressions of the law simply mention some peculiarly grievous sins by way of example, it would be easy to single out corresponding blessings from the general contents of the law: e.g., "Blessed be he who faithfully follows the Lord his God, or loves Him with the heart, who honours his father and his mother,"etc.; and lastly, all the blessings of the law could be summed up in the words, "Blessed be he who setteth up the words of this law, to do them."

Constable: Deu 27:1--29:2

V. PREPARATIONS FOR RENEWING THE COVENANT 27:1--29:1

Moses now gave the new generation its instructions concerning fresh commitment to the covenant when Israel would enter the land.

"The ratification of the new covenant which Moses was making with the second generation was to unfold in two stages. That was customary procedure in securing the throne succession to the appointed royal heir. When death was imminent, the suzerain required his vassals to pledge obedience to his son; 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. Hence the succession of Joshua, which symbolized the continuing lordship of Israel's God, was ensured by the oath elicited from Israel before Moses died, and again later by a ratification ceremony after Joshua's accession. The pronouncing of curses and blessings is prominent in each of these ratification rituals."²⁹¹

Constable: Deu 27:1-13

A. The ceremony at Shechem 27:1-13

When the people entered the Promised Land they were to assemble at Shechem (vv. 1-8; cf. 11:29-30). This would be the second stage of the covenant renewal, to be conducted in Canaan. Moses exhorted the Israelites to obey the covenant requirements then (vv. 9-10) and prepared them to invoke the covenant sanctions there (vv. 11-13).

27:1-8 Upon entering Canaan the Israelites were to assemble at Mt. Ebal near the center of the land and set up several large stones as monuments (cf. Exod. 24:4-8). They were to plaster these with lime (or gypsum) and then write the law on the monuments. This was a common way of posting important public announcements in Canaan.²⁹² They probably copied the Ten Commandments,²⁹³ but they may have copied the blessings and curses,²⁹⁴ the legal parts of the law,²⁹⁵ the salient parts of the laws reiterated in Deuteronomy,²⁹⁶ or the entire Book of Deuteronomy.²⁹⁷ The purpose of this act was to declare to all people, Canaanites as well as Israelites, that the Mosaic Law was Israel's standard of faith and practice.

"The practice of writing laws on a plastered surface was known in other lands, notably Egypt, where the texts were painted rather than engraved."²⁹⁸

The people were also to build an altar on Mt. Ebal at the same time (vv. 5-7). They were to fashion it of uncut stones (cf. Exod. 20:22). Then the nation was to offer burnt and peace offerings of worship to Yahweh thereby committing themselves to Him as their Lord. Abraham received God's promise of the land and built his first altar in the land at this site (Gen. 12:6-7).

27:9-10 The new generation of Israelites would become a people for Yahweh (v. 9) when they took on themselves the responsibilities and privileges of the Mosaic Law (v. 10). As their fathers had done at Mt. Horeb (Exod. 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."²⁹⁹

"This day" (v. 9) refers to the day the people would fulfill these instructions in the land (Josh. 8; cf. Josh. 24).

27:11-13 We should read the instructions for this ceremony with Joshua 8:30-35 where God recorded the fulfillment of Moses' commands. Mt. Gerizim was the southern of the two hills and Mt. Ebal the northern. As Israel faced east, Mt. Gerizim would have been on her right hand, the traditional place of blessing, and Mt. Ebal on her left. The representatives of the six tribes who stood on Mt. Gerizim were all sons of Leah and Rachel. The tribes on Mt. Ebal were descendants of the maids of these women (Gad, Asher, Dan, and Naphtali) plus Reuben and Zebulun. Reuben was the son of Leah who had lost his birthright because of his sin, and Zebulun was the youngest son of Leah.

Constable: Deu 27:14-26

B. The curses that follow disobedience to specific stipulations 27:14-26

This is the first of two sections of curses (cf. 28:15-68) that sandwich one section of blessings (28:1-14). The present group of curses explains the consequences of disobedience to specific stipulations of the covenant whereas the second group of curses clarifies the consequences of disobedience to general stipulations of the covenant.

The twelve curses that a group of Levites was to repeat probably represented the twelve tribes. The idea was not that the practice mentioned in each curse had been a besetting sin of one of the tribes. Each tribe received a warning against disobeying the whole Mosaic Law by receiving one specific injunction. God seems to have selected the warnings somewhat at random. They dealt with idolatry (v. 15), breaches of love for one's neighbor (vv. 16-19), sexual irregularities (vv. 20-23), and bodily injuries (vv. 24-25).

"The matters taken up are not a neat, ordered collection; they deal with fundamental aspects of the order of Israel's existence: the exclusive worship of the Lord, honor of parents, protection of life and property, justice for the weak and powerless, and sexual relations. These curses have often been regarded as a kind of ancient collection of laws analogous to the Ten Commandments, which have no curse expressions attached but do seem to have a sense of absoluteness implied and in other contexts are given the penalty of death."³⁰⁰

The last verse includes violation of any other command in the law (v. 26). Paul used this verse to emphasize the fact that no one can obey God perfectly (Gal. 3:10-14). The unifying theme seems to be that these were all sins the Israelites could commit in secret.³⁰¹

Guzik: Deu 27:1-26

Deuteronomy 27 - Stones of Witness

A. A special altar.

1. (1-8) The command to set up a special altar.

Now Moses, with the elders of Israel, commanded the people, saying: "Keep all the commandments which I command you today. And it shall be, on the day when you cross over the Jordan to the land which the LORD your God is giving you, that you shall set up for yourselves large stones, and whitewash them with lime. You shall write on them all the words of this law, when you have crossed over, that you may enter the land which the LORD your God is giving you, 'a land flowing with milk and honey,' just as the LORD God of your fathers promised you. Therefore it shall be, when you have crossed over the Jordan, that on Mount Ebal you shall set up these stones, which I command you today, and you shall whitewash them with lime. And there you shall build an altar to the LORD your God, an altar of stones; you shall not use an iron tool on them. You shall build with whole stones the altar of the LORD your God, and offer burnt offerings on it to the LORD your God. You shall offer peace offerings, and shall eat there, and rejoice before the LORD your God. And you shall write very plainly on the stones all the words of this law."

a. Keep all the commandments which I command you today: Moses finished his preaching to the people of Israel, so there was nothing more to say, other than the simple encouragement to do what God commanded. It isn't enough for Israel to be hearers of the word; they must also be doers of the word.

b. There you shall build an altar: When Israel came into the Promised Land, they were to build a special altar. It was to be made of natural stone, with no iron tool used to carve the stones. With these whole stones making up the altar, they were also to write very plainly on the stones all the words of this law.

i. This was a special altar. It was clearly to be used for sacrifice (You shall offer peace offerings), but it was also to be a memorial of the law of Moses, and his great sermon to Israel in the book of Deuteronomy.

ii. This command was obeyed by Joshua in Joshua 8:30-32; there, at Mount Ebal, in the Promised Land, Joshua in the presence of the children of Israel . . . wrote on the stones a copy of the law of Moses, which he had written.

iii. Probably, what was written was the summation of the law contained in the Ten Commandments.

c. An altar of stones; you shall not use an iron tool on them: This was commanded because God did not want the glory of the stone carver to be the center of attention at His altar. God, at His altar, will share glory with no man - the beauty and attractiveness would be found only in the provision of God, not in any fleshly display.

d. You shall whitewash them with lime: So the words could be easily seen, they were to whitewash them with lime. Anything we can do to make God's word more accessible to others is a good thing, as long as the integrity of God's word is preserved.

i. Any time God's word is presented, it must be presented very plainly. Every preacher and teacher must endeavor to make the Word of God plain.

2. (9-10) This day you have become the people of the LORD your God.

Then Moses and the priests, the Levites, spoke to all Israel, saying, "Take heed and listen, O Israel: This day you have become the people of the LORD your God. Therefore you shall obey the voice of the LORD your God, and observe His commandments and His statutes which I command you today."

a. Then Moses and the priests, the Levites, spoke to all Israel: Much of the book of Deuteronomy is written after the same pattern as ancient agreements between kings and their subjects. Here, the idea is clear: God is the king, and the people of Israel are His subjects. He has told them what He expects of them, and what they may expect from Him.

b. This day you have become the people of the LORD your God: Now that the agreement was settled and this could be said to Israel. The contract was signed and Israel willingly submitted itself to the LORD God, recognizing Him as their king.

c. You shall obey the voice of the LORD your God, and observe His commandments and His statutes: If the LORD is our king, then it is fitting that we obey Him this way. Moses, and all the leadership of Israel simply declared a fact that was obvious to everyone.

B. The command to announce the curses from Mount Ebal.

1. (11-13) The division of the tribes between the two mountains.

And Moses commanded the people on the same day, saying, "These shall stand on Mount Gerizim to bless the people, when you have crossed over the Jordan: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin; and these shall stand on Mount Ebal to curse: Reuben, Gad, Asher, Zebulun, Dan, and Naphtali."

a. These shall stand on Mount Gerizim . . . and these shall stand on Mount Ebal: When Israel came into the Promised Land, they were to separate the tribes according to these two groups. One group would gather on Mount Gerizim, and they would bless the people. The other group would stand on Mount Ebal and they would curse those who disobeyed the law of God.

b. To bless the people . . . to curse: This dramatic scene was fulfilled in Joshua 8:32-35. In Joshua's day, it happened after a bitter defeat, then a dramatic repentance and recovery at Ai (Joshua chapters 7 and 8). After the victory at Ai, Joshua wanted to do everything he could to walk in obedience, so he led the nation in obedience to this command in Deuteronomy 27.

i. In this, Joshua was showing himself to be a man of the Book, and Israel a people of the Book; they would order their lives after God's Word. This was done even at some cost or inconvenience; the distance from Ai to Ebal and Gerizim was not small distance to move all the tribes of Israel (from 20 to 25 miles).

ii. The rest of the chapter declares the curses; but where is the declaration of blessing? "The absence of a list of blessings may simply mean that they were omitted, since they would have corresponded with the curses except that they negatived everyone in turn. Those who were blessed did not offend in the areas in which those who were cursed did." (Thompson)

c. These shall stand on Mount Gerizim . . . and these shall stand on Mount Ebal: God commanded this "open-air-audience-participation-sermon" to happen at Mount Gerizim and Mount Ebal for several important reasons.

i. This would be a beautiful place to do this. The whole nation could hear this reading of the Law, because the area has a natural amphitheater effect because of the contour of the hills.

ii. Because Gerizim and Ebal were in the geographic middle of the Promised Land, Israel had to control the middle of Canaan and the highlands to have the luxury of such an assembly at these mountains.

iii. Finally, the mountains themselves were pictures of blessing and cursing: "On all hands it is allowed that Gerizim abounds with springs, gardens, and orchards, and that it is covered with a beautiful verdure, while Ebal is as naked and barren as a rock." (Clarke)

2. (14-26) The declaration of the curses.

And the Levites shall speak with a loud voice and say to all the men of Israel: "Cursed is the one who makes a carved or molded image, an abomination to the LORD, the work of the hands of the craftsman, and sets it up in secret." And all the people shall answer and say, "Amen!" "Cursed is the one who treats his father or his mother with contempt." And all the people shall say, "Amen!" "Cursed is the one who moves his neighbor's landmark." And all the people shall say, "Amen!" "Cursed is the one who makes the blind to wander off the road." And all the people shall say, "Amen!" "Cursed is the one who perverts the justice due the stranger, the fatherless, and widow." And all the people shall say, "Amen!" "Cursed is the one who lies with his father's wife, because he has uncovered his father's bed." And all the people shall say, "Amen!" "Cursed is the one who lies with any kind of animal." And all the people shall say, "Amen!" "Cursed is the one who lies with his sister, the daughter of his father or the daughter of his mother." And all the people shall say, "Amen!" "Cursed is the one who lies with his mother-in-law." And all the people shall say, "Amen!" "Cursed is the one who attacks his neighbor secretly." And all the people shall say, "Amen!" "Cursed is the one who takes a bribe to slay an innocent person." And all the people shall say, "Amen!" "Cursed is the one who does not confirm all the words of this law." And all the people shall say, "Amen!"

a. The Levites shall speak with a loud voice: This would make a remarkable impression. The Levites declared curses upon those who break the covenant, and people answered Amen! to every declaration.

i. It is good to remind ourselves that the word Amen! means something. It means "so be it." Every Amen! was a conscious agreement with the declaration of a curse.

b. Cursed is the one who: he Levites declare, and the people agree to, curses upon those who break God's law.

i. Curses upon idolaters (the one who makes any carved or molded image).

ii. Curses upon those who dishonor their parents (the one who treats his father or his mother with contempt).

iii. Curses upon those who steal (the one who moves his neighbor's landmark).

iv. Curses upon those who are simply cruel (the one who makes the blind to wander off the road).

v. Curses upon the one who perverts the justice due the stranger, the fatherless, and widow.

vi. Curses upon those who disobey God's sexual standards (regarding incest and bestiality).

vii. Curses upon the violent (the one who attacks his neighbor secretly).

viii. Curses upon those who cheat the courts (the one who takes a bribe to slay an innocent person).

c. Cursed is the one who does not confirm all the words of this law: Finally - if one believes they have escaped these curses - there was a curse pronounced upon the one who does not conform to all the words of this law. Even if somehow we have escaped all the previous curses, none can conform to all the words of this law.

i. When all are found guilty before the law, and it is clear that they cannot conform to all the words of this law, there is still hope. A clue to this hope is found in the beginning of the chapter, where God declared that an altar be built - not upon Mount Gerizim, the mountain of blessing, but upon Mount Ebal, the mountain of cursing. We need the covering and atoning sacrifice exactly at the point where our sin and failures are revealed and God's curse is pronounced on our sin.

ii. It is important to recognize that we, in Jesus Christ, do not have an Old Covenant relationship with God. We expect to be blessed, not because of our obedience, but because of our position in Jesus. The curse we deserved was laid upon Him (Galatians 3:10-14). Though there may be an inherent curse of consequences in our disobedience, or even the correcting hand of God, under the New Covenant, He does not punish us or curse us - because all that we deserved, past, present, and future, was poured out upon Jesus.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Deuteronomy (Book Introduction)

DEUTERONOMY, the second law, a title which plainly shows what is the object of this book, namely, a recapitulation of the law. It was given in the form of public addresses to the people; and as Moses spoke in the prospect of his speedy removal, he enforced obedience to it by many forcible appeals to the Israelites, concerning their long and varied experience both of the mercies and the judgments of God. The minute notices of the heathen people with whom they had come in contact, but who afterward disappeared from the pages of history, as well as the accounts of the fertility and products of Canaan, and the counsels respecting the conquest of that country, fix the date of this book and the time of its composition by the hand of Moses. The close, however, must have been added by another; and, indeed, it is supposed by some to have formed the original preface to the Book of Joshua.

JFB: Deuteronomy (Outline)

• MOSES' SPEECH AT THE END OF THE FORTIETH YEAR. (Deu. 1:1-46)
• THE STORY IS CONTINUED. (Deu. 2:1-37)
• CONQUEST OF OG, KING OF BASHAN. (Deu. 3:1-20)
• AN EXHORTATION TO OBEDIENCE. (Deu 4:1-13)
• A PARTICULAR DISSUASIVE AGAINST IDOLATRY. (Deu. 4:14-40)
• A COMMEMORATION OF THE COVENANT IN HOREB. (Deu. 5:1-29)
• MOSES EXHORTS ISRAEL TO HEAR GOD AND TO KEEP HIS COMMANDMENTS. (Deu. 6:1-25)
• ALL COMMUNION WITH THE NATIONS FORBIDDEN. (Deu. 7:1-26)
• AN EXHORTATION TO OBEDIENCE. (Deu. 8:1-20)
• MOSES DISSUADES THEM FROM THE OPINION OF THEIR OWN RIGHTEOUSNESS. (Deu. 9:1-25)
• GOD'S MERCY IN RESTORING THE TWO TABLES. (Deu. 10:1-22)
• AN EXHORTATION TO OBEDIENCE. (Deu. 11:1-32)
• MONUMENTS OF IDOLATRY TO BE DESTROYED. (Deu 12:1-15)
• BLOOD PROHIBITED. (Deu 12:16-25)
• HOLY THINGS TO BE EATEN IN THE HOLY PLACE. (Deu 12:26-32)
• ENTICERS TO IDOLATRY TO BE PUT TO DEATH. (Deu 13:1-5)
• WITHOUT REGARD TO NEARNESS OF RELATION. (Deu 13:6-18)
• GOD'S PEOPLE MUST NOT DISFIGURE THEMSELVES IN MOURNING. (Deu 14:1-2)
• WHAT MAY BE EATEN, AND WHAT NOT. (Deu. 14:3-21)
• OF BEASTS. (Deu 14:4-8)
• THE SEVENTH YEAR, A YEAR OF RELEASE FOR THE POOR. (Deu 15:1-11)
• HEBREW SERVANTS' FREEDOM. (Deu 15:12-19)
• THE FEAST OF THE PASSOVER. (Deu. 16:1-22)
• THINGS SACRIFICED MUST BE SOUND. (Deu 17:1)
• IDOLATERS MUST BE SLAIN. (Deu 17:2-7)
• THE PRIESTS AND JUDGES TO DETERMINE CONTROVERSIES. (Deu 17:8-13)
• THE ELECTION AND DUTY OF A KING. (Deu 17:14-20)
• THE LORD IS THE PRIESTS' AND THE LEVITES' INHERITANCE. (Deu 18:1-8)
• THE ABOMINATIONS OF THE NATIONS ARE TO BE AVOIDED. (Deu 18:9-14)
• CHRIST THE PROPHET IS TO BE HEARD. (Deu 18:15-19)
• OF THE CITIES OF REFUGE. (Deu 19:1-13)
• THE LANDMARK IS NOT TO BE REMOVED. (Deu 19:14)
• TWO WITNESSES REQUIRED. (Deu 19:15)
• PUNISHMENT OF A FALSE WITNESS. (Deu 19:16-21) But if convicted of perjury, it will be sufficient for his own condemnation, and his punishment shall be exactly the same as would have overtaken the object of his malignant prosecution. (See on Exo 21:23; see also Lev 24:20).
• THE PRIESTS' EXHORTATION TO ENCOURAGE THE PEOPLE TO BATTLE. (Deu. 20:1-20)
• EXPIATION OF UNCERTAIN MURDER. (Deu 21:1-9)
• THE TREATMENT OF A CAPTIVE TAKEN TO WIFE. (Deu 21:10-23)
• OF HUMANITY TOWARD BRETHREN. (Deu 22:1-4)
• THE SEX TO BE DISTINGUISHED BY APPAREL. (Deu 22:5-12)
• WHO MAY AND WHO MAY NOT ENTER INTO THE CONGREGATION. (Deu. 23:1-25)
• OF DIVORCES. (Deu. 24:1-22)
• STRIPES MUST NOT EXCEED FORTY. (Deu. 25:1-19)
• THE CONFESSION OF HIM THAT OFFERS THE BASKET OF FIRST FRUITS. (Deu 26:1-15)
• THE PEOPLE ARE TO WRITE THE LAW UPON STONES. (Deu 27:1-10)
• THE TRIBES DIVIDED ON GERIZIM AND EBAL. (Deu 27:11-13)
• THE BLESSINGS FOR OBEDIENCE. (Deu. 28:1-68)
• AN EXHORTATION TO OBEDIENCE. (Deu. 29:1-29)
• THE COMMANDMENT IS MANIFEST. (Deu 30:11-14)
• DEATH AND LIFE ARE SET BEFORE THE ISRAELITES. (Deu 30:15-20)
• MOSES ENCOURAGES THE PEOPLE AND JOSHUA. (Deu 31:1-8)
• HE DELIVERS THE LAW TO THE PRIESTS, TO READ IT EVERY SEVENTH YEAR TO THE PEOPLE. (Deu 31:9-13)
• MOSES' SONG, WHICH SETS FORTH THE PERFECTIONS OF GOD. (Deu. 32:1-43)
• THE MAJESTY OF GOD. (Deu. 33:1-28)
• MOSES FROM MOUNT NEBO VIEWS THE LAND. (Deu 34:1-12)

TSK: Deuteronomy (Book Introduction)

The book of Deuteronomy marks the end of the Pentateuch, commonly called the Law of Moses; a work every way worthy of God its author, and only less than the New Testament, the Law and Gospel of our Lord and Saviour Jesus Christ. Its antiquity places it at the head of all the writings in the world; and the various subjects it embraces render it of the utmost importance to every part of the civilized world. Its philosophy, history, geography, and chronology entitle it to the respect of the whole human race; while its system of theology and religion demonstrably proves it to be a revelation from God. The Law of Moses is more properly the Law of Jehovah, יהוה [Strong’s 03068] תורה [Strong’s 08451], torah yehowah , the grand title of the Pentateuch. Could we conceive Moses to have been the author of this system, we must consider him more than mortal - no wisdom of man has ever yet invented such a Code of Laws. His merit, however, has been disputed, and his laws severely criticised, by persons whose interest it was to prove religion a cheat, because they had none themselves. To some, whose mental taste and feeling are strangely perverted, everything in heathenism wears not only the most fascinating aspect, but appears to lay claim to and possess every excellence; and hence they have called up Confucius, Menu, Zoraster, and Mohammed himself, to dispute the palm with Moses! On this subject in general, it may be just necessary to add, that the utmost that can be said of all laws, merely human, is, that they restrain vices, through the terror of punishment. God’s law not only restrains vice, but it infuses virtue. It alone brings man to the footstool of his Maker; and keeps him dependent on the strong for strength, on the wise for wisdom, and on the merciful for grace. It abounds with promises of support, and salvation for the present life, which no false system dared ever to propose. every where, Moses, in the most confident manner, pledges his God for the fulfilment of all the exceeding great and precious promises, with which his laws are so plentifully interspersed; and while they were obedient they could say, " Not one word hath failed us, of all the good things which the Lord our God spake concerning us." Who that dispassionately reads the Pentateuch, that considers it in itself and in its reference to that glorious Gospel which it was intended to introduce, can for a moment deny it the palm of infinite superiority over all the systems ever framed or imagined by man? Well might the Israelitish people triumphantly exclaim, " There is none like the God of Jeshurun!" and with what striking propriety does the glorious legislator add, " Happy art thou, O Israel! who is like unto thee? O people, saved of the Lord!" Finally, the treasures of wisdom and knowledge, which are amassed in these five books, have enriched the whole civilized earth, and, indeed, greatly promoted that very civilization. They have been a kind of text-book to almost every writer on geology, geography, chronology, astronomy, natural history, ethics, jurisprudence, political economy, theology, poetry, and criticism, from the time of Moses to the present day - books to which the choicest writers and philosophers in Pagan antiquity, have been deeply indebted; and which were the text-books to all the prophets - books from which the flimsy writers against Divine Revelation have derived their natural religion, and all their moral excellence - books written in all the energy, and purity, of the incomparable language in which they are composed; and lastly, books, which for importance of matter, variety of information, dignity of sentiment, accuracy of facts, impartiality, simplicity, and sublimity of narration, tending to improve and ennoble the intellect and ameliorate the physical and moral condition of man, have never been equalled, and can only be paralleled by the Gospel of the Son of God! Fountain of endless mercy, justice, truth, and beneficence! How much are thy gifts and bounties neglected by those who do not read this law; and by those who having read it, are not morally improved by it, and made wise unto salvation!

TSK: Deuteronomy 27 (Chapter Introduction)

Overview

Deu 27:1, The people are commanded to write the law upon stones, Deu 27:5, and to build an altar of whole stones; Deu 27:11, The tribes to be divided on Gerizim and Ebal; Deu 27:14, The curses to be pronounced on mount Ebal.

Poole: Deuteronomy (Book Introduction)

FIFTH BOOK of MOSES, CALLED DEUTERONOMY

THE ARGUMENT

Moses, in the two last months of his life, rehearseth what God had done for them, and their frequent murmurings, rebellions, and constant ingratitude. He begs to enter into the land, but is permitted only to see it. He forbiddeth any communion with the nations for several reasons, De 8 . He gives a short repetition of those sundry laws, moral, ceremonial, judicial, and military, which he had given them, from whence this book is called DEUTERONOMY. Then, after many exhortations, he prophesieth of Christ; afterwards he shows how matters of war are to be managed, and, giving many other particular directions with reference to duties, conditions, and persons of both sexes, he pronounceth blessings on the obedient, and curses on the disobedient: he then gives a charge for laying up and reading of the law at certain times, and every seven years to be solemnly read before all the people; he composeth a song for common use, comprising the wonderful things here mentioned: he prophesieth of Christ’ s coming, and the calling of the Gentiles, seeth the land, and dieth, leaving Joshua, after he had consecrated him, to succeed.

Poole: Deuteronomy 27 (Chapter Introduction)

CHAPTER 27

A command to set up stones for a remembrance, and to write the law upon them: they must build the altar of the Lord with whole stones, Deu 26:1-8 . To pronounce the blessing on Gerizim, and the curse on Ebal, Deu 27:9-26 .

MHCC: Deuteronomy (Book Introduction)

This book repeats much of the history and of the laws contained in the three foregoing books: Moses delivered it to Israel a little before his death, both by word of mouth, that it might affect, and by writing, that it might abide. The men of that generation to which the law was first given were all dead, and a new generation was sprung up, to whom God would have it repeated by Moses himself, now they were going to possess the land of Canaan. The wonderful love of God to his church is set forth in this book; how he ever preserved his church for his own mercies sake, and would still have his name called upon among them. Such are the general outlines of this book, the whole of which shows Moses' love for Israel, and marks him an eminent type of the Lord Jesus Christ. Let us apply the exhortations and persuasions to our own consciences, to excite our minds to a believing, grateful obedience to the commands of God.

MHCC: Deuteronomy 27 (Chapter Introduction)

(Deu 27:1-10) The law to be written on stones in the promised land.

(v. 11-26) The curses to be pronounced on mount Ebal.

Matthew Henry: Deuteronomy (Book Introduction)

An Exposition, with Practical Observations, of The Fifth Book of Moses, Called Deuteronomy

This book is a repetition of very much both of the history and of the laws contained in the three foregoing books, which repetition Moses delivered to Israel (both by word of mouth, that it might affect, and by writing, that it might abide) a little before his death. There is no new history in it but that of the death of Moses in the last chapter, nor any new revelation to Moses, for aught that appears, and therefore the style here is not, as before, The Lord spoke unto Moses, saying. But the former laws are repeated and commented upon, explained and enlarged, and some particular precepts added to them, with copius reasonings for the enforcing of them: in this Moses was divinely inspired and assisted, so that this is as truly the word of the Lord by Moses as that which was spoken to him with an audible voice out of the tabernacle of the congregation , Lev 1:1. The Greek interpreters call it Deuteronomy, which signifies the second law, or a second edition of the law, not with amendments, for there needed none, but with additions, for the further direction of the people in divers cases not mentioned before. Now, I. It was much for the honour of the divine law that it should be thus repeated; how great were the things of that law which was thus inculcated, and how inexcusable would those be by whom they were counted as a strange thing! Hos 8:12. II. There might be a particular reason for the repeating of it now; the men of that generation to which the law was first given were all dead, and a new generation had sprung up, to whom God would have it repeated by Moses himself, that, if possible, it might make a lasting impression upon them. Now that they were just going to take possession of the land of Canaan, Moses must read the articles of agreement to them, that they might know upon what terms and conditions they were to hold and enjoy that land, and might understand that they were upon their good behaviour in it. III. It would be of great use to the people to have those parts of the law thus gathered up and put together which did more immediately concern them and their practice; for the laws which concerned the priests and Levites, and the execution of their offices, are not repeated: it was enough for them that they were once delivered. But, in compassion to the infirmities of the people, the laws of more common concern are delivered a second time. Precept must be upon precept, and line upon line, Isa 28:10. The great and needful truths of the gospel should be often pressed upon people by the ministers of Christ. To write the same things (says Paul, Phi 3:1) to me indeed is not grievous, but for you it is safe. What God has spoken once we have need to hear twice, to hear many times, and it is well if, after all, it be duly perceived and regarded. In three ways this book of Deuteronomy was magnified and made honourable: - 1. The king was to write a copy of it with his own hand, and to read therein all the days of his life, ch. 17, 18, 19. 2. It was to be written upon great stones plastered, at their passing over Jordan, Deu 27:2, Deu 27:3. 3. It was to be read publicly every seventh year, at the feast of tabernacles, by the priests, in the audience of all Israel, Deu 31:9, etc. The gospel is a kind of Deuteronomy, a second law, a remedial law, a spiritual law, a law of faith; by it we are under the law of Christ, and it is a law that makes the comers thereunto perfect.

This book of Deuteronomy begins with a brief rehearsal of the most remarkable events that had befallen the Israelites since they came from Mount Sinai. In the fourth chapter we have a most pathetic exhortation to obedience. In the twelfth chapter, and so on to the twenty-seventh, are repeated many particular laws, which are enforced (ch. 27 and 28) with promises and threatenings, blessings and curses, formed into a covenant, ch. 29 and 30. Care is taken to perpetuate the remembrance of these things among them (ch. 31), particularly by a song (ch. 32), and so Moses concludes with a blessing, ch. 33. All this was delivered by Moses to Israel in the last month of his life. The whole book contains the history but of two months; compare Deu 1:3 with Jos 4:19, the latter of which was the thirty days of Israel's mourning for Moses; see how busy that great and good man was to do good when he knew that his time was short, how quick his motion when he drew near his rest. Thus we have more recorded of what our blessed Saviour said and did in the last week of his life than in any other. The last words of eminent persons make or should make deep impressions. Observe, for the honour of this book, that when our Saviour would answer the devil's temptations with, It is written, he fetched all his quotations out of this book, Mat 4:4, Mat 4:7, Mat 4:10.

Matthew Henry: Deuteronomy 27 (Chapter Introduction)

Moses having very largely and fully set before the people their duty, both to God and one another, in general and in particular instances, - having shown them plainly what is good, and what the law requires of them, - and having in the close of the foregoing chapter laid them under the obligation both of the command and the covenant, he comes in this chapter to prescribe outward means, I. For the helping of their memories, that they might not forget the law as a strange thing. They must write all the words of this law upon stones (Deu 27:1-10). II. For the moving of their affections, that they might not be indifferent to the law as a light thing. Whey they came into Canaan, the blessings and curses which were the sanctions of the law, were to be solemnly pronounced in the hearing of all Israel, who were to say Amen to them (v. 11-26). And if such a solemnity as this would not make a deep impression upon them, and affect them with the great things of God's law, nothing would.

Constable: Deuteronomy (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible was its first two words, elleh haddebarim, which translate into English as "these are the words" (1:1). Ancient Near Eastern suzerainty treaties began with exactly the same words.¹ So the Jewish title gives a strong clue to the literary character of Deuteronomy.

The English title comes from the Septuagint (Greek) translation. "Deuteronomy" means "second law" in Greek. We might suppose that this title arose from the idea that Deuteronomy records the law as Moses repeated it to the new generation of Israelites who were preparing to enter the land. This is not the case. It came from a mistranslation of a phrase in 17:18. There God commanded Israel's kings to prepare "a copy of this law" for themselves. The Septuagint translators mistakenly rendered this phrase "this second [repeated] law." The Vulgate (Latin) translation, influenced by the Septuagint, translated the phrase "second law" as deuteronomium from which Deuteronomy is a transliteration. Deuteronomy is to some extent, however, a repetition to the new generation of the Law God gave at Mt. Sinai. Thus God overruled the translators' error and gave us a title for the book in English that is appropriate in view of the contents of the book.

Date and Writer

Moses evidently wrote this book on the plains of Moab shortly before his death, which occurred about 1406 B.C.

The Mosaic authorship of this book is quite easy to establish. The book claims to be the words of Moses (1:5, 9; 5:1; 27:1, 8; 29:2; 31:1, 30; 33:1, 29) and his writing (31:9, 22, 24). Other Old Testament books also assert the Mosaic authorship of Deuteronomy (1 Kings 2:3; 8:53; 2 Kings 14:6; 18:6, 12). Jesus Christ believed Moses wrote Deuteronomy (Matt. 19:7-8; Mark 10:3-5; 12:19; John 5:46-47) as did the Apostle Peter (Acts 3:22), Stephen (Acts 7:37-38), Paul (Rom. 10:19; 1 Cor. 9:9), and the author of the Epistle to the Hebrews (Heb. 10:28).

"The authorship of no other book in the Old Testament is so explicitly emphasized."²

The form in which Moses wrote Deuteronomy is very similar to that of ancient Near Eastern suzerainty-vassal treaties dating before and during the Mosaic era. This structural evidence confirms an early date of composition.³

Most conservative commentators prefer to regard the record of Moses' death and a few editorial comments as the work of a later writer or writers. Of course, Moses could have written these verses too.

In spite of such conclusive evidence some scholars prefer a later date for Deuteronomy. The critics favor a post-Mosaic but pre-seventh century date, a seventh century date in King Josiah's era, or a postexilic date.⁴

Scope

Deuteronomy is similar to Leviticus in that both books contain a record of instructions and speeches almost exclusively. Deuteronomy is not so much a book of history, as Genesis, Exodus, and Numbers are, as it is a book of law. In contrast to Leviticus, however, Moses addressed Deuteronomy to all the Israelites more than to the priests and Levites.

The scope of history covered in Deuteronomy is very brief. All the events recorded took place on the plains of Moab probably within a few weeks just before Israel's entrance into Canaan.

"According to the Index locorum of Nestle's Novum Testamentum Graece Deuteronomy is quoted or otherwise cited at least 95 times in the New Testament (compared to 103 for Genesis, 113 for Exodus, 35 for Leviticus, and 20 for Numbers), making it one of the favorite Old Testament books of Jesus and the apostles."⁵

Character

"The book of Deuteronomy is the document prepared by Moses as a witness to the dynastic covenant which the Lord gave to Israel in the plains of Moab (cf. 31:26)."⁶

Theology

"In line with the general correspondence of the form of a thing to its function, it is safe to say that one cannot understand the theology of Deuteronomy without reference to its covenant form and structure . . . It is no exaggeration to maintain that the concept of covenant lies at the very heart of the book and may be said to be the center of its theology.

"Covenant by its very definition demands at least three elements--the two contracting parties and the document that describes and outlines the purpose, nature, and requirements of the relationship. Thus the three major rubrics of the theology of Deuteronomy are (1) Yahweh, the Great King and covenant initiator; (2) Israel, the vassal and covenant recipient; and (3) the book itself, the covenant organ, complete with the essentials of standard treaty documents. This means, moreover, that all the revelation of the book must be seen through the prism of covenant and not abstractly removed from the peculiar historical and ideological context in which it originated."⁷

"The theological values of Deuteronomy can hardly be exaggerated. It stands as the wellspring of biblical historical revelation. It is a prime source for both OT and NT theology. Whether the covenant, the holiness of God, or the concept of the people of God is the unifying factor of OT theology, each finds emphasis and remarkable definition in Deuteronomy."⁸

Message⁹

Let me share with you a couple of quotations that point out the importance of this book.

"Deuteronomy is one of the greatest books of the Old Testament. Its significance on the domestic and personal religion of all ages has not been surpassed by any other book in the Bible. It is quoted over eighty times in the New Testament . . . in all but six books . . . and thus it belongs to a small group of four Old Testaments books (Genesis, Deuteronomy, Psalms, and Isaiah) to which the early Christians made frequent reference."¹⁰

"The book of Deuteronomy is the most important book in the Old Testament from the standpoint of God's revelation to man."¹¹

Deuteronomy is not just a recapitulation of things previously revealed in Exodus, Leviticus, and Numbers. It is a selective digest of matters most important to the average Israelite in his or her relationship with God. Moses spoke as an aged father to his children. These are the parting words of the man who communed with God face to face. His words in Deuteronomy spring from a personal and intimate knowledge of God that had matured over 120 years.

One of the striking features of this book is the frequent references to love that recur throughout it. God's love for the patriarchs and later the whole nation of Israel is obvious in the previous four books of the Pentateuch, but Moses never articulated it directly. In Deuteronomy for the first time Moses revealed that it was God's love for Israel that motivated Him to deal with the Israelites as He had.

One of the great revelations of this book is the motivation of God. God's love for people moved Him to bless. Moses referred to God's love for people as the motivation of His government in three of the book's major sections.

It constitutes the climax of Moses' first address to the people (1:6-4:40) in which he reviewed God's faithfulness to the Israelites. It was because God loved them that He had treated them as He had (4:32-40, esp. v. 37).

In the second address, which is an exposition of the Mosaic Law (chs. 5-26), Moses explained that God's love motivated His laws (7:7-11; 10:12-22, esp. v. 15; 15:16; 23:5; et al.).

In the conclusion of the book, which records Moses' blessing of the nation (ch. 33), he again reminded the people of God's love for them (33:2-5, esp. v. 3a).

Not only does Deuteronomy reveal that God's love is what motivates Him to govern His people as He does. It also emphasizes that man's love for God should be what motivates us to obey God (cf. 1 John 4:19). This theme too recurs throughout the book.

In Moses' review of the law (chs. 5-26) he called on the Israelites to love God (5:9-10; 6:4-5; 7:9; 10:12-13; 11:1, 13-14, 22-23; 13:1-13, esp. vv. 1-3; 19:8-9). The Israelites' obedience to God's laws expressed their love for God. Love is the most proper and adequate motivation for obedience and service.

We hear this theme again in Moses' third address (chs. 29-30) in which Moses exhorted the new generation of Israelites to obey their covenant, the Mosaic Covenant (30:6, 15-20).

The message of the book then is that God's love for man is the motivation of His government, and man's love for God should be the motivation of his obedience.

This emphasis on love appears even more striking in comparison with other ancient Near Eastern suzerain-vassal treaties. The ancient Near Eastern kings delineated clearly the rights of the ruler and the responsibilities of the subjects in these documents. However the motivation was self-interest, the opposite of love. Concern for others was present, but self-interest predominated.

Since Moses set Deuteronomy in the form of a suzerain-vassal treaty we can learn much about how he viewed Israel's relationship to God.

To quote Thompson again, "Both the literary shape of Deuteronomy and its underlying central concept provide an important clue to the basic theology of the book. Yahweh, the God of Israel, appears in a strong covenantal setting. He is the great King, the Lord of the covenant. From this central concept Israel's finest theological ideas derived."¹²

These "ideas" include the fact that Yahweh is the Lord of the covenant and the God of history.

Obedience to God and His covenant brings blessing whereas disobedience incurs curses. Israel was the people of the covenant.

The people were to worship their Lord by loving Him with their hearts and remembering Him and His acts with their minds.

There are perhaps four basic implications of this revelation and these correspond to four major sections of the book.

1. It is important to remember God's past faithfulness to appreciate His love (1:6-4:40). God commanded the Israelites to remember. Forgetfulness was a sin that would lead them to ingratitude and ultimately to apostasy. To forget was to rebel against God. Remembering the past would remind the people of God's love and rekindle their love for Him. Love as well as trust rests on confidence. We can love God only when we have confidence in Him.

2. God's laws are an expression of His love (chs. 5-26). Because man is a sinner he needs divine laws. God's provision of these laws is an expression of His love for mankind. The specific laws in the Mosaic Code expressed God's love because God intended them to result in Israel's blessing and welfare. Often we think laws are undesirable because they curb our freedom. However, God curbs our freedom to keep us from evil, not to keep us from good.

3. Only love for God will adequately motivate a person to be obedient to God's laws (chs. 27-28). These laws in Israel were so severe that the only motive strong enough to produce consistent obedience was love. Moses urged the Israelites to cultivate their love for God as they prepared to renew the covenant. Self-confidence had failed their fathers, and it would fail them too. Obedience to God can be a joyful or a bitter experience depending on one's motivation.

When we know God we love Him, and when we love God we will want to obey Him.

4. Obedience to God demonstrates love for Him (chs. 29-30). While it is possible to obey God with lesser motives, it is impossible to be consistently obedient without love for God. Consistent obedience is not the same as sinless perfection. The measure of one's love for God is the measure of his or her obedience to the revealed will of God (1 John 5:3). The degree of our commitment to do the will of God is the true measure of our love for God. The real test of our love for God is what we do more than how we feel.

Constable: Deuteronomy (Outline)

Outline

I. Introduction: the covenant setting 1:1-5

II. Moses' first major address: a review of God's faithfulness 1:6-4:40

A. God's past dealings with Israel 1:6-3:29

1. God's guidance from Sinai to Kadesh 1:6-46

2. The march from Kadesh to the Amorite frontier 2:1-23

3. The conquest of the kingdom of Sihon 2:24-37

4. The conquest of the kingdom of Og 3:1-11

5. A review of the distribution of the conquered land 3:12-20

6. Moses' anticipation of future blessing 3:21-29

B. An exhortation to observe the law faithfully 4:1-40

1. The appeal to hearken and obey 4:1-8

2. God's appearance at Mt. Horeb 4:9-14

3. The prohibition of idolatry 4:15-24

4. The consequences of idolatry 4:25-31

5. The uniqueness of Yahweh and Israel 4:32-40

III. Historical interlude: preparation for the covenant text 4:41-49

A. The appointment of cities of refuge in Transjordan 4:41-43

B. Introduction to the second address 4:44-49

IV. Moses' second major address: an exposition of the law chs. 5-26

A. The essence of the law and its fulfillment ch. 5-11

1. Exposition of the Decalogue and its promulgation ch. 5

2. Exhortation to love Yahweh ch. 6

3. Examples of the application of the principles chs. 7-11

B. An exposition of selected covenant laws 12-25

1. Laws arising from the first commandment 12:1-31

2. Laws arising from the second commandment 12:32-13:18

3. Laws arising from the third commandment 14:1-21

4. Laws arising from the fourth commandment 14:22-16:17

5. Laws arising from the fifth commandment 16:18-18:22

6. Laws arising from the sixth commandment 19:1-22:8

7. Laws arising from the seventh commandment 22:9-23:18

8. Laws arising from the eighth commandment 23:19-24:7

9. Laws arising from the ninth commandment 24:8-25:4

10. Laws arising from the tenth commandment 25:5-19

C. Covenant celebration, confirmation, and conclusion ch. 26

1. Laws of covenant celebration and confirmation 26:1-15

2. Summary exhortation 26:16-19

V. Preparations for renewing the covenant chs. 27:1-29:1

A. The ceremony at Shechem 27:1-13

B. The curses that follow disobedience to specific stipulations 27:14-26

C. The blessings that follow obedience 28:1-14

D. The curses that follow disobedience to general stipulations 28:15-68

E. Narrative interlude 29:1

VI. Moses' third major address: an exhortation to obedience chs. 29:2-30:20

A. An appeal for faithfulness 29:2-29

1. Historical review 29:2-8

2. The purpose of the assembly 29:9-15

3. The consequences of disobedience 29:16-29

B. A call to decision ch. 30

1. The possibility of restoration 30:1-10

2. The importance of obedience 30:11-20

VII. Moses' last acts chs. 31-34

A. The duties of Israel's future leaders 31:1-29

1. The presentation of Joshua 31:1-8

2. The seventh year covenant renewal ceremony 31:9-13

3. The commissioning of Joshua 31:14-23

4. The preservation of God's words 31:24-29

B. The Song of Moses 31:30-32:44

1. The introduction to the song 31:30

2. The song itself 32:1-43

3. The conclusion to the song 32:44

C. Narrative interlude 32:45-52

1. Moses' exhortation to obedience 32:45-47

2. The announcement of Moses' death 32:48-52

D. Moses' blessing of the tribes ch. 33

E. Moses' death and burial: narrative epilogue ch. 34

You will notice that there is a general alternation between narrative (sections I, III, V, and VII) and didactic (sections II, IV, and VI) material. However there is some mixture of narrative and didactic material in sections V and VII.

We can also divide the revelation in this book according to the general arrangement of the typical form of a suzerain-vassal treaty that was common in the ancient Near East.¹³

I. Preamble: Covenant mediator 1:1-5

II. Historical prologue: Covenant history 1:6-4:49

III. Stipulations: Covenant life chs. 5-26

A. The Great Commandment chs. 5-11

B. Ancillary commandments chs. 12-26

IV. Sanctions: Covenant ratification chs. 27-30

V. Dynastic disposition: Covenant continuity chs. 31-34

Constable: Deuteronomy

Deuteronomy

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Copyright 2003 by Thomas L. Constable

Haydock: Deuteronomy (Book Introduction)

INTRODUCTION.

THE BOOK OF DEUTERONOMY.

This Book is called Deuteronomy, which signifies a second law , because it repeats and inculcates the ordinances formerly given on Mount Sinai, with other precepts not expressed before. The Hebrews, from the first words in the Book, call it Elle Haddebarim . (Challoner) --- It may be divided into many discourses, which Moses made to the people during the last two months of his life. (Haydock) --- The first was delivered by him on the first day of the eleventh month of the fortieth year, since the deliverance of the Hebrews out of Egypt, and relates various particulars which had occurred to them. In chap. iv. 41, and following, and a supplement from the Book of Numbers is given to this discourse. Chap. v., a fresh exhortation to the people commences, which continues until chap. xxii., where the famous blessings and maledictions, from the mountains of Garizim and Hebal, are related. In the following chapters, Moses exhorts the people, in the most pathetic manner, to be faithful to the Lord, adding the strongest threats and promises to enforce their compliance; and having appointed Josue to succeed him, and repeated that beautiful canticle which God ordered them to write, (chap. xxxi. 19,) he gives the Book of Deuteronomy, to be kept with care, (ver. 9,) blesses the tribes like a good and tender father, and gives up his soul to God on Mount Nebo in the 120th year of his age. (Calmet) --- There can be no doubt but that Moses was the author of this book, as well as of the four preceding ones; though the last chapter may, perhaps, form a part of the Book of Josue, which formerly was written immediately after the works of Moses, without any such marks of distinction as we find at present. The whole Bible seemed to make but one verse. How easily, therefore, might the account of the death of Moses be taken in, as forming a part of the Pentateuch, when the different books came to be distinguished by separate titles! Such an insertion cannot hurt the general claim of Moses to be the author of the Pentateuch; or, if it should be thought to do so, no absolute proof can be brought to shew that he did not write this chapter also, by the spirit of prophecy. All the people spoke to Esdras, the scribe, to bring the book of the law of Moses, which the Lord had commanded, to Israel. The whole nation of the Jews has all along maintained, that Moses wrote these books: and he himself repeatedly asserts that he was ordered to leave on record many things of importance. Hence both internal and external evidence concur to establish his title to them; and if we be not disposed to cavil with all other authors, and to deny that Demosthenes, for example, Cæsar, and others, have written the works which bear their names, we must confess that the Pentateuch is to be attributed to the Jewish legislator. Yet if this were a matter of doubt, the things contained in these books could not, on that account, be controverted. How many anonymous works have been published which are of unquestionable authority! Many of the books of Scripture are of this nature. But as we have every reason to believe, that they have come down to us without any material corruption, and were written by people of veracity, by divine inspiration, they deserve to be regarded as authentic records. This is true, whether we speak of the originals or of the versions authorized by the Church; though it should suffice to stop the mouths of infidels, if we can procure an authentic history of the Bible by the collation of the different copies which are extant. Thus, where the Hebrew editions appear to be incorrect, they may receive great light from the Samaritan copy of the Pentateuch, and from the versions of the Septuagint, and of other respectable authors on the whole Bible. The variations, which we may discover, are not of such moment, but that, if the very worst copy were selected, we should find the same great outlines of Scripture history, the same precepts of faith and morality. The laws of Moses, which are scattered through his five books, may be seen all together in their natural order, collected by Cornelius a Lapide and Calmet. But the spirit of God was pleased to intersperse historical facts among them, which both shew the occasion on which they were given, and enable us to read them with greater pleasure and satisfaction. The four preceding books might be compared to the four Gospels; Deuteronomy represents the whole, (Ven. Bede) and may be styled a Diatessaron, as it recalls to our mind the great Creator of all things, who was about to fulfil the promises which he had made to the Patriarchs. Almost all those to whom Moses addresses himself, had been unborn or very young, when their parents received God's commands at Sinai, and wandered in the desert. He therefore gives them an account of what had happened during the last eventful period of forty years. He shews what had brought on so many disasters, and cautions his hearers, that if they imitate the perfidy of their fathers, as he foresees, with sorrow, that they will, (chap. xxxi.) they must expect to be treated with no less severity. This prediction we behold verified, at the present day, in the persons of the scattered remnants of Israel. How sublime! how terrifying are the truths which Moses enforces with so much earnestness! The same threats which he denounces against the perfidious Jews, regard us in some measure. If we feel not their effects at present, in being driven out from our country, we have more reason to fear lest we should be excluded from our heavenly inheritance, if we do not repent. (Haydock)

Gill: Deuteronomy (Book Introduction)

INTRODUCTION TO DEUTERONOMY

This book is sometimes called "Elleh hadebarim", from the words with which it begins; and sometimes by the Jews "Mishneh Torah", the repetition of the law; and so in the Syriac version, with which agrees the Arabic title of it; and when the Greeks, and we after them, call it "Deuteronomy", it is not to be understood of a second, a new, or another law, but of the law formerly delivered, but now repeated, and also more largely explained; to which are likewise added several particular laws, instructions, and directions; all which were necessary, on account of the people of Israel, who were now a new generation, that either were not born, or not at an age to hear and understand the law when given on Mount Sinai; the men that heard it there being all dead, excepting a very few; and these people were also now about to enter into the land of Canaan, which they were to enjoy as long as they kept the law of God, and no longer, and therefore it was proper they should be reminded of it; and besides, Moses was now about to leave them, and having an hearty desire after their welfare, spends the little time he had to be with them, by inculcating into them and impressing on them the laws of God, and in opening and explaining them to them, and enforcing them on them, which were to be the rule of their obedience, and on which their civil happiness depended. And sometimes the Jews call this book "the book of reproofs", because there are in it several sharp reproofs of the people of Israel for their rebellion and disobedience; and so the Targums of Jonathan and Jerusalem begin it by calling it the words of reproof which Moses spake, &c. That this book was written by Moses there can be no doubt, from Deu 1:1, only the eight last verses, which give an account of his death, and of his character, were wrote by another hand, equally inspired by God, as either Eleazar the priest, as some, or Samuel the prophet, as others; or, as it is the more commonly received opinion of the Jews, Ezra; though it is highly probable they were wrote by Joshua his successor. This book was written and delivered by Moses, at certain times in the last month of his life, and towards the close of the fortieth year of the children of Israel's coming out of Egypt. And that it is of divine authority need not be questioned, when the several quotations out of it are observed, as made by the apostles of Christ, in Act 3:22, Heb 10:30 out of Deu 18:15 and by our Lord himself, Mat 18:16 from Deu 19:15. Yea, it is remarkable, that all the passages of Scripture produced by Christ, to repel the temptations of Satan, are all taken out of this book, Mat 4:7 compared with Deu 8:3, and the voice from heaven, directing the apostles to hearken to him, refers to a prophecy of him in Deu 18:15.

Gill: Deuteronomy 27 (Chapter Introduction)

INTRODUCTION TO DEUTERONOMY 27

In this chapter the people of Israel are ordered to write the law on plastered stones, and set them on Mount Ebal, Deu 27:1; where they are bid to erect an altar, and offer sacrifices on it, Deu 27:5; and are charged by Moses and the priests to obey the Lord, and keep his commandments, Deu 27:9; and a direction is given to each tribes which should stand and bless, and which curse, and where, Deu 27:11; and the curses which the Levites should pronounce with a loud voice, and the people should say Amen to, are recited, Deu 27:14; and the whole is concluded with a curse on all who in general do not perform the whole law, Deu 27:26.