Deuteronomy · Chapter 27

Verse 1. Moses with the elders — Having in discourses at several times repeated the principal parts of the laws, and made several necessary additions to them, Moses called the council together, and summoned the body of the people to attend them at the tabernacle; where, after an earnest exhortation to observe what he had already said, and was now about to prescribe to them, he directs them, the first opportunity they had after their arrival in the land of promise, to renew their covenant with God in a solemn manner. In order to this they were to write or engrave the chief heads of their law, especially of the moral law, upon large square stones, smoothly plastered over for that purpose, to be audibly read to the whole assembly with the circumstances hereafter appointed. This day — This expression signifies not the space of one day, but refers to the whole time of their abode in the plains of Moab.

1. Moses with the elders… commanded — The elders were the

representatives of the whole nation in its character as a body politic. Moses is now near the close of his administration of the affairs of the people. He, therefore, intimately associates with himself the representatives of the nation. It would be their province to see that these commands were carried out.

V. 2. On that day-About that time, for it was not done ‘till some days after their passing over.

Verse 2. Thou shalt set thee up great stones] How many is not specified, possibly twelve, and possibly only a sufficient number to make a surface large enough to write the blessings and the curses on.

Plaster them with plaster] Perhaps the original dycb אתם tdcw vesadta otham bassid should be translated, Thou shalt cement them with cement, because this was intended to be a durable monument. In similar cases it was customary to set up a single stone, or a heap, rudely put together, where no cement or mortar appears to have been used; and because this was common, it was necessary to give particular directions when the usual method was not to be followed. Some suppose that the writing was to be in relievo, and that the spaces between the letters were filled up by the mortar or cement. This is quite a possible case, as the Eastern inscriptions are frequently done in this way. There is now before me a large slab of basaltes, two feet long by sixteen inches wide, on which there is an inscription in Persian, Arabic, and Tamul; in the two former the letters are all raised, the surface of the stone being dug out, but the Tamul is indented. A kind of reddish paint had been smeared over the letters to make them more apparent. Two Arabic marbles in the University of Oxford have the inscriptions in relievo, like those on the slab of basalt in my possession. In the opinion of some even this case may cast light upon the subject in question.

Verses 2, 3. On the day — Here it is evident the word day does not signify precisely the very same day they passed over, but some indefinite time after, namely, as soon as they were come to mount Ebal, (verse 4,) after the taking of Jericho and Ai. See Joshua 8:30. All the words of this law — Some have thought that he means the whole book of Deuteronomy. But they must have been immense stones to have contained this. It is more probable that only the ten commandments are intended, or perhaps, as Josephus’s opinion is, only the cursings which here follow, the last whereof seems to respect the whole law of Moses. Mount Ebal — The mount of cursing. Here the law was written, to signify that a curse was due to the violaters of it, and that no man could expect justification from it, all having violated it in one kind and degree or other. Here the sacrifices were 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.

Verse 2. Great stones, thought to be twelve in each pillar; they wrote the curses on the one pillar, and the blessings on the other.

2. The day when ye shall pass over Jordan — Day is used here, as elsewhere, to denote the time when. After you have passed over Jordan, thou shalt set thee up great stones, etc. Some have inferred that the law was first engraved upon the stones and then the stones covered with some kind of cement. Plaster them — The Hebrew word which our version renders plaster is so seldom met with that its meaning is not plain. In a dry climate, with little or no frost, the cement will remain intact for a long time. That on the so-called Pools of Solomon, which bear marks of great age, is in admirable preservation, as though only a few years old.

V. 3. This law-The law properly so called, that is, the sum and substance of the precepts or laws of Moses, especially such as were moral, particularly the decalogue. Write it, that thou mayest go in-As the condition of thy entering into the land. For since Canaan is given only by promise, it must be held by obedience.

Verse 3. All the words of this law] After all that has been said by ingenious critics concerning the law ordered to be written on these stones, some supposing the whole Mosaic law to be intended, others, only the decalogue, I am fully of opinion that the (hrwt torah) law or ordinance in question simply means the blessings and curses mentioned in this and in the following chapter; and indeed these contained a very good epitome of the whole law in all its promises and threatenings, in reference to the whole of its grand moral design. See at the end of this chapter. See Clarke “Deuteronomy 27:26”.

Verses 2, 3. On the day — Here it is evident the word day does not signify precisely the very same day they passed over, but some indefinite time after, namely, as soon as they were come to mount Ebal, (verse 4,) after the taking of Jericho and Ai. See Joshua 8:30. All the words of this law — Some have thought that he means the whole book of Deuteronomy. But they must have been immense stones to have contained this. It is more probable that only the ten commandments are intended, or perhaps, as Josephus’s opinion is, only the cursings which here follow, the last whereof seems to respect the whole law of Moses. Mount Ebal — The mount of cursing. Here the law was written, to signify that a curse was due to the violaters of it, and that no man could expect justification from it, all having violated it in one kind and degree or other. Here the sacrifices were 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.

Ver. 3. Thou shalt write upon them all the words of this law. Not the six hundred precepts, which may be gathered from the short turns and phrases of Moses, but the blessings and the curses. The first altar was built of twelve stones, the day that the Israelites crossed the Jordan; but the two great pillars were not built till fifteen years had elapsed, as the work required much time and labour. All the altars were built of rough stones, to avoid the polluting figures of the heathen. This custom of writing on pillars was common to all ancient nations. Job 19:22. The Egyptians had their pillars filled with hieroglyphics; the Goths have filled Sweden with ancient stones. I have a fac simile of a large one which the Scandinavian society cannot fully decipher, there being often but a single letter for an ancient name. The Romans also had their tablets.

3. Thou shalt write upon them — Before the cement put upon the stones became dry the words could be inscribed; or, on the smooth surface after it had become hard they could be traced, as we find in some ancient tombs. All the words of this law — How large a portion of the requirements was to be written is uncertain. Some think only the Decalogue; others, that the blessings and the cursings were to be inscribed. Some of the rabbins held that the substance of the entire law, including its six hundred and thirteen enactments, was to be written on the stones. The object of setting up this stone was probably not so much for the purpose of handing down the law to the coming generations as it was to have a monument in the centre of the land which would be a public acknowledgment of the law of Jehovah on the part of the nation. It is useless to speculate as to the special words of the law that were to be written on this monument. It may have been the entire code. “The Behistun inscription in its triple form is twice as long as this entire code carved in bold characters in the solid rock.” — Presbyterian Review, January, 1882, p. 113. For a description of this celebrated inscription see Encyclopaedia Britannica, ninth edition, under “Behistun.” Compare GREEN’S Moses and the Prophets.

V. 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 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.

Verse 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.

4. In Mount Ebal — The Samaritan Pentateuch reads Gerizim. This reading is adopted by Kennicott, Semler, Colenso, and others. The probability is that the original reading, Ebal, was changed by the Samaritans to make the place of their temple, which was on Gerizim, more sacred.

5. And there shalt thou build an altar — The altar was to be built upon Ebal, the mountain from which the curses were to be proclaimed. Thou shalt not lift up any iron tool upon them — Comp. Exodus 20:25. As at the conclusion of the covenant on Sinai (see Exodus 24:11) burnt offerings and peace offerings were presented to Jehovah, so on the establishment of the people in the land they are solemnly to ratify anew their covenant with their God.

V. 6. Whole stones-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.

Verse 6. Whole stones — Rough, not hewn, nor polished, whereby all manner of imagery was avoided. Shalt offer burnt-offerings thereon — In order to ratify their covenant with God, as they did at Horeb. 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.

8. Write… this law very plainly — The requirement to write the words of the law upon the stones is repeated and emphasized.

V. 9. The people of the Lord-By thy solemn renewing of thy covenant with him.

Verse 9. The priests spake unto all Israel — They assisted Moses in pressing the people to attend duly to the meaning and design of this solemnity. Thou art become the people of the Lord — By thy solemn renewing of thy covenant with him.

9, 10. The words of the aged lawgiver, so soon to be taken from the people he had led and loved so many years, are peculiarly impressive. Take heed, and hearken — This invocation calls for the closest attention to what is to follow.

9, 10. The words of the aged lawgiver, so soon to be taken from the people he had led and loved so many years, are peculiarly impressive. Take heed, and hearken — This invocation calls for the closest attention to what is to follow.

V. 12. Upon mount Gerizzim-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, Galatians 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.

Verse 12. These shall stand upon Mount Gerizim to bless the people] Instead of upon Mount, &c., we may translate by, as the particle l[ al is sometimes used; for we do not find that the tribes did stand on either mount, for in Joshua 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. See Clarke “Deuteronomy 27:26”.

Verse 12. Upon mount Gerizim — The original words may be rendered beside or near to mount Gerizim. There were in Canaan two mountains that lay near together, with a valley between, the one called Gerizim, 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 further 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 Gerizim said, Amen! Simeon, Levi, &c. — All these 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 who are evangelically free, as this is expounded and applied, Galatians 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.

Ver. 12, 13. Gerizim and Ebal. Gerizim is a fruitful hill near the ancient Shechem. Genesis 34. Opposite it is Ebal, a barren rocky hill. The valley between is not more than two hundred and twenty yards, in which was placed the ark surrounded by the priests: and from hill to hill the shouts of the levites could be distinctly heard. It is remarkable that the tribes descended from the free women, Rachael and Leah, were placed on the side of mount Gerizim, to pronounce the blessings on the obedient; and the tribes descended from the bond women, Zilpah and Bilhah, stood on mount Ebal, to thunder out the curses on the disobedient.

12, 13. To bless… to curse — With the erection of the stones on which the law was written the people, in their collective capacity as a nation, were to ratify the solemn covenant. The six tribes that were to stand on Gerizim and respond Amen to the blessings were descendants of the sons of Jacob’s wives, Rachel and Leah. But Reuben, the firstborn of Leah, and Zebulun, her youngest son, were represented, together with the four sons of the handmaids of Rachel and Leah, on Ebal, where the solemn Amen to the curses was to be uttered. Comp. Joshua 8:33.

V. 13. To curse-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. Four of these are children of the bond-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.

Verse 13. To curse — Of the former tribes, it is 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 a happy people, and should ever be so, if they were obedient. And to that blessing, they on mount Gerizim 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 shows how ready God is to bestow the blessing: if any fall under the curse, they bring it on their own heads. Four of these are children of the bond-women, to show 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.

Ver. 12, 13. Gerizim and Ebal. Gerizim is a fruitful hill near the ancient Shechem. Genesis 34. Opposite it is Ebal, a barren rocky hill. The valley between is not more than two hundred and twenty yards, in which was placed the ark surrounded by the priests: and from hill to hill the shouts of the levites could be distinctly heard. It is remarkable that the tribes descended from the free women, Rachael and Leah, were placed on the side of mount Gerizim, to pronounce the blessings on the obedient; and the tribes descended from the bond women, Zilpah and Bilhah, stood on mount Ebal, to thunder out the curses on the disobedient.

12, 13. To bless… to curse — With the erection of the stones on which the law was written the people, in their collective capacity as a nation, were to ratify the solemn covenant. The six tribes that were to stand on Gerizim and respond Amen to the blessings were descendants of the sons of Jacob’s wives, Rachel and Leah. But Reuben, the firstborn of Leah, and Zebulun, her youngest son, were represented, together with the four sons of the handmaids of Rachel and Leah, on Ebal, where the solemn Amen to the curses was to be uttered. Comp. Joshua 8:33.

V. 14. The Levites-Some of the Levites, namely, the priests, who bare the ark, as it is expressed Joshua 8:33, for the body of the Levites stood upon mount Gerizzim, Deuteronomy 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.

Verse 14. The Levites — Some of the Levites, namely, the priests, who bare the ark, as it is expressed Joshua 8:33, for the body of the Levites stood upon mount Gerizim, verse 12. But these stood in the valley between Gerizim and Ebal, looking toward the one or the other mountain as they pronounced either the blessings or the curses.

14-26. The Levites shall speak — These twelve curses were to be pronounced against transgressors of the law. The first is against those who make graven or molten images. Comp. Exodus 20:4. The second is against those who are lacking in respect to parents. Comp. Exodus 21:17 and Leviticus 19:3. The third is against those who remove boundaries. Comp. 19:14. The fourth, against those who lead the blind astray. Comp. Leviticus 19:14. The fifth, against those who wrong the stranger, the orphan, or the widow. Comp. Deuteronomy 24:17. The sixth, against unchastity in respect to the wife of the father. Leviticus 18:8. The seventh is against unnatural crime. Comp. Leviticus 18:8. The eighth, against unchastity in the case of incest with a sister. Comp. Leviticus 18:9. The ninth is also against unchastity. In this case with the mother-in-law or other near relative. Comp. Leviticus 18:17. The tenth is against the secret murder of a neighbour. Comp. 19:11. The eleventh, against the one who takes a bribe to judicially condemn the innocent. Comp. Exodus 23:7, 8. Finally, the twelfth is to be pronounced against him who does not keep the law. This condemns every act of transgression.

V. 15. Cursed-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. The man-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. Amen-‘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.

Verse 15. Cursed be the man, &c.] 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 Clarke’s note on “Exodus 20:4”.

Verse 15. Cursed — 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 Gerizim, we have blessings only. The man that maketh any graven image — 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. Amen — It is 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 these curses, and an acknowledgment of the equity of them. 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.

Ver. 15. Amen. The Hebrew doctors define this by truth, joined with the prayer, so be it. But a, ay, or aye, is a primitive word, as well Gothic, Greek, and Oriental, as Hebrew, equivalent to ever, or perpetuity; hence the English phrase, forever and ay; that is, forever and ever. In this view, Amen designates what is certain, firm and established; it is the same as verily. See Isaiah 65:16.

14-26. The Levites shall speak — These twelve curses were to be pronounced against transgressors of the law. The first is against those who make graven or molten images. Comp. Exodus 20:4. The second is against those who are lacking in respect to parents. Comp. Exodus 21:17 and Leviticus 19:3. The third is against those who remove boundaries. Comp. 19:14. The fourth, against those who lead the blind astray. Comp. Leviticus 19:14. The fifth, against those who wrong the stranger, the orphan, or the widow. Comp. Deuteronomy 24:17. The sixth, against unchastity in respect to the wife of the father. Leviticus 18:8. The seventh is against unnatural crime. Comp. Leviticus 18:8. The eighth, against unchastity in the case of incest with a sister. Comp. Leviticus 18:9. The ninth is also against unchastity. In this case with the mother-in-law or other near relative. Comp. Leviticus 18:17. The tenth is against the secret murder of a neighbour. Comp. 19:11. The eleventh, against the one who takes a bribe to judicially condemn the innocent. Comp. Exodus 23:7, 8. Finally, the twelfth is to be pronounced against him who does not keep the law. This condemns every act of transgression.

V. 16. Light-Or, despiseth in his heart: or reproacheth or curseth, secretly: for if the fact was notorious, it was punished with death.

Verse 16. Setteth light by his father or his mother.] See Clarke’s note on “Exodus 20:12”.

Verse 16. That setteth light — Or despiseth in his heart; or reproacheth or curseth secretly: for if the fact were notorious, it was punished with death.

14-26. The Levites shall speak — These twelve curses were to be pronounced against transgressors of the law. The first is against those who make graven or molten images. Comp. Exodus 20:4. The second is against those who are lacking in respect to parents. Comp. Exodus 21:17 and Leviticus 19:3. The third is against those who remove boundaries. Comp. 19:14. The fourth, against those who lead the blind astray. Comp. Leviticus 19:14. The fifth, against those who wrong the stranger, the orphan, or the widow. Comp. Deuteronomy 24:17. The sixth, against unchastity in respect to the wife of the father. Leviticus 18:8. The seventh is against unnatural crime. Comp. Leviticus 18:8. The eighth, against unchastity in the case of incest with a sister. Comp. Leviticus 18:9. The ninth is also against unchastity. In this case with the mother-in-law or other near relative. Comp. Leviticus 18:17. The tenth is against the secret murder of a neighbour. Comp. 19:11. The eleventh, against the one who takes a bribe to judicially condemn the innocent. Comp. Exodus 23:7, 8. Finally, the twelfth is to be pronounced against him who does not keep the law. This condemns every act of transgression.

V. 17. Out of the way-That misleadeth simple souls, giving them pernicious counsel, either for this life, or for the next.

Verse 17. Removeth his neighbour’s landmark.] See Clarke before on “Deuteronomy 19:14”, and on “Exodus 20:17”. And for all the rest of these curses, see the notes on Exodus 20:1-26, and the observations at the end of it. See Clarke “Exodus 20:26”.

14-26. The Levites shall speak — These twelve curses were to be pronounced against transgressors of the law. The first is against those who make graven or molten images. Comp. Exodus 20:4. The second is against those who are lacking in respect to parents. Comp. Exodus 21:17 and Leviticus 19:3. The third is against those who remove boundaries. Comp. 19:14. The fourth, against those who lead the blind astray. Comp. Leviticus 19:14. The fifth, against those who wrong the stranger, the orphan, or the widow. Comp. Deuteronomy 24:17. The sixth, against unchastity in respect to the wife of the father. Leviticus 18:8. The seventh is against unnatural crime. Comp. Leviticus 18:8. The eighth, against unchastity in the case of incest with a sister. Comp. Leviticus 18:9. The ninth is also against unchastity. In this case with the mother-in-law or other near relative. Comp. Leviticus 18:17. The tenth is against the secret murder of a neighbour. Comp. 19:11. The eleventh, against the one who takes a bribe to judicially condemn the innocent. Comp. Exodus 23:7, 8. Finally, the twelfth is to be pronounced against him who does not keep the law. This condemns every act of transgression.

Verse 18. The blind to wander out of the way.] A sin against the sixth commandment. See Clarke on “Exodus 20:13”.

Verse 18. Out of the way — That misleadeth simple souls, giving them pernicious counsel, either for this life, or for the next.

14-26. The Levites shall speak — These twelve curses were to be pronounced against transgressors of the law. The first is against those who make graven or molten images. Comp. Exodus 20:4. The second is against those who are lacking in respect to parents. Comp. Exodus 21:17 and Leviticus 19:3. The third is against those who remove boundaries. Comp. 19:14. The fourth, against those who lead the blind astray. Comp. Leviticus 19:14. The fifth, against those who wrong the stranger, the orphan, or the widow. Comp. Deuteronomy 24:17. The sixth, against unchastity in respect to the wife of the father. Leviticus 18:8. The seventh is against unnatural crime. Comp. Leviticus 18:8. The eighth, against unchastity in the case of incest with a sister. Comp. Leviticus 18:9. The ninth is also against unchastity. In this case with the mother-in-law or other near relative. Comp. Leviticus 18:17. The tenth is against the secret murder of a neighbour. Comp. 19:11. The eleventh, against the one who takes a bribe to judicially condemn the innocent. Comp. Exodus 23:7, 8. Finally, the twelfth is to be pronounced against him who does not keep the law. This condemns every act of transgression.

14-26. The Levites shall speak — These twelve curses were to be pronounced against transgressors of the law. The first is against those who make graven or molten images. Comp. Exodus 20:4. The second is against those who are lacking in respect to parents. Comp. Exodus 21:17 and Leviticus 19:3. The third is against those who remove boundaries. Comp. 19:14. The fourth, against those who lead the blind astray. Comp. Leviticus 19:14. The fifth, against those who wrong the stranger, the orphan, or the widow. Comp. Deuteronomy 24:17. The sixth, against unchastity in respect to the wife of the father. Leviticus 18:8. The seventh is against unnatural crime. Comp. Leviticus 18:8. The eighth, against unchastity in the case of incest with a sister. Comp. Leviticus 18:9. The ninth is also against unchastity. In this case with the mother-in-law or other near relative. Comp. Leviticus 18:17. The tenth is against the secret murder of a neighbour. Comp. 19:11. The eleventh, against the one who takes a bribe to judicially condemn the innocent. Comp. Exodus 23:7, 8. Finally, the twelfth is to be pronounced against him who does not keep the law. This condemns every act of transgression.

14-26. The Levites shall speak — These twelve curses were to be pronounced against transgressors of the law. The first is against those who make graven or molten images. Comp. Exodus 20:4. The second is against those who are lacking in respect to parents. Comp. Exodus 21:17 and Leviticus 19:3. The third is against those who remove boundaries. Comp. 19:14. The fourth, against those who lead the blind astray. Comp. Leviticus 19:14. The fifth, against those who wrong the stranger, the orphan, or the widow. Comp. Deuteronomy 24:17. The sixth, against unchastity in respect to the wife of the father. Leviticus 18:8. The seventh is against unnatural crime. Comp. Leviticus 18:8. The eighth, against unchastity in the case of incest with a sister. Comp. Leviticus 18:9. The ninth is also against unchastity. In this case with the mother-in-law or other near relative. Comp. Leviticus 18:17. The tenth is against the secret murder of a neighbour. Comp. 19:11. The eleventh, against the one who takes a bribe to judicially condemn the innocent. Comp. Exodus 23:7, 8. Finally, the twelfth is to be pronounced against him who does not keep the law. This condemns every act of transgression.

14-26. The Levites shall speak — These twelve curses were to be pronounced against transgressors of the law. The first is against those who make graven or molten images. Comp. Exodus 20:4. The second is against those who are lacking in respect to parents. Comp. Exodus 21:17 and Leviticus 19:3. The third is against those who remove boundaries. Comp. 19:14. The fourth, against those who lead the blind astray. Comp. Leviticus 19:14. The fifth, against those who wrong the stranger, the orphan, or the widow. Comp. Deuteronomy 24:17. The sixth, against unchastity in respect to the wife of the father. Leviticus 18:8. The seventh is against unnatural crime. Comp. Leviticus 18:8. The eighth, against unchastity in the case of incest with a sister. Comp. Leviticus 18:9. The ninth is also against unchastity. In this case with the mother-in-law or other near relative. Comp. Leviticus 18:17. The tenth is against the secret murder of a neighbour. Comp. 19:11. The eleventh, against the one who takes a bribe to judicially condemn the innocent. Comp. Exodus 23:7, 8. Finally, the twelfth is to be pronounced against him who does not keep the law. This condemns every act of transgression.

14-26. The Levites shall speak — These twelve curses were to be pronounced against transgressors of the law. The first is against those who make graven or molten images. Comp. Exodus 20:4. The second is against those who are lacking in respect to parents. Comp. Exodus 21:17 and Leviticus 19:3. The third is against those who remove boundaries. Comp. 19:14. The fourth, against those who lead the blind astray. Comp. Leviticus 19:14. The fifth, against those who wrong the stranger, the orphan, or the widow. Comp. Deuteronomy 24:17. The sixth, against unchastity in respect to the wife of the father. Leviticus 18:8. The seventh is against unnatural crime. Comp. Leviticus 18:8. The eighth, against unchastity in the case of incest with a sister. Comp. Leviticus 18:9. The ninth is also against unchastity. In this case with the mother-in-law or other near relative. Comp. Leviticus 18:17. The tenth is against the secret murder of a neighbour. Comp. 19:11. The eleventh, against the one who takes a bribe to judicially condemn the innocent. Comp. Exodus 23:7, 8. Finally, the twelfth is to be pronounced against him who does not keep the law. This condemns every act of transgression.

14-26. The Levites shall speak — These twelve curses were to be pronounced against transgressors of the law. The first is against those who make graven or molten images. Comp. Exodus 20:4. The second is against those who are lacking in respect to parents. Comp. Exodus 21:17 and Leviticus 19:3. The third is against those who remove boundaries. Comp. 19:14. The fourth, against those who lead the blind astray. Comp. Leviticus 19:14. The fifth, against those who wrong the stranger, the orphan, or the widow. Comp. Deuteronomy 24:17. The sixth, against unchastity in respect to the wife of the father. Leviticus 18:8. The seventh is against unnatural crime. Comp. Leviticus 18:8. The eighth, against unchastity in the case of incest with a sister. Comp. Leviticus 18:9. The ninth is also against unchastity. In this case with the mother-in-law or other near relative. Comp. Leviticus 18:17. The tenth is against the secret murder of a neighbour. Comp. 19:11. The eleventh, against the one who takes a bribe to judicially condemn the innocent. Comp. Exodus 23:7, 8. Finally, the twelfth is to be pronounced against him who does not keep the law. This condemns every act of transgression.

V. 24. Smiteth-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.

Verse 24. Smiteth — That is, killeth. This includes murder under the colour of the law, which is of all others the greatest affront to God. Cursed therefore is he that any way contributes to accuse, or convict, or condemn an innocent person.

14-26. The Levites shall speak — These twelve curses were to be pronounced against transgressors of the law. The first is against those who make graven or molten images. Comp. Exodus 20:4. The second is against those who are lacking in respect to parents. Comp. Exodus 21:17 and Leviticus 19:3. The third is against those who remove boundaries. Comp. 19:14. The fourth, against those who lead the blind astray. Comp. Leviticus 19:14. The fifth, against those who wrong the stranger, the orphan, or the widow. Comp. Deuteronomy 24:17. The sixth, against unchastity in respect to the wife of the father. Leviticus 18:8. The seventh is against unnatural crime. Comp. Leviticus 18:8. The eighth, against unchastity in the case of incest with a sister. Comp. Leviticus 18:9. The ninth is also against unchastity. In this case with the mother-in-law or other near relative. Comp. Leviticus 18:17. The tenth is against the secret murder of a neighbour. Comp. 19:11. The eleventh, against the one who takes a bribe to judicially condemn the innocent. Comp. Exodus 23:7, 8. Finally, the twelfth is to be pronounced against him who does not keep the law. This condemns every act of transgression.

14-26. The Levites shall speak — These twelve curses were to be pronounced against transgressors of the law. The first is against those who make graven or molten images. Comp. Exodus 20:4. The second is against those who are lacking in respect to parents. Comp. Exodus 21:17 and Leviticus 19:3. The third is against those who remove boundaries. Comp. 19:14. The fourth, against those who lead the blind astray. Comp. Leviticus 19:14. The fifth, against those who wrong the stranger, the orphan, or the widow. Comp. Deuteronomy 24:17. The sixth, against unchastity in respect to the wife of the father. Leviticus 18:8. The seventh is against unnatural crime. Comp. Leviticus 18:8. The eighth, against unchastity in the case of incest with a sister. Comp. Leviticus 18:9. The ninth is also against unchastity. In this case with the mother-in-law or other near relative. Comp. Leviticus 18:17. The tenth is against the secret murder of a neighbour. Comp. 19:11. The eleventh, against the one who takes a bribe to judicially condemn the innocent. Comp. Exodus 23:7, 8. Finally, the twelfth is to be pronounced against him who does not keep the law. This condemns every act of transgression.

V. 26. Confirmeth not-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.

Verse 26. That confirmeth not all the words of this law] The word lk 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 Deuteronomy Rossi, besides several copies of the Chaldee Targum. The Septuagint also, and St. Paul in his quotation of this place, Galatians 3:10. St. Jerome says that the Jews suppressed the word, that it might not appear that they were bound to fulfil 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 following table:—

The first, second, third, and fourth Commandments

Verse 15. Cursed be the man that maketh any graven or molten image, an abomination to the Lord, &c.

The fifth Commandment

Verse 16. Cursed be he that setteth light by his father or his mother. The sixth Commandment

Verse 25. Cursed be he that taketh reward to slay an innocent person.

Verse 24. Cursed be he that smiteth his neighbour secretly. Verse 18. Cursed be he that maketh the blind to wander out of the way.

The seventh Commandment

Verse 20. Cursed be he that lieth with his father’s wife. Verse 21. Cursed be he that lieth with any beast.

Verse 22. Cursed be he that lieth with his sister.

Verse 23. Cursed be he that lieth with his mother-in-law. The eighth Commandment

Verse 17. Cursed be he that removeth his neighbour’s landmark. The ninth Commandment

Verse 19. Cursed be he that perverteth the judgment of the stranger, fatherless, and widow.

The tenth Commandment

Verse 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 Joshua 8:33. Then they turned their faces towards Mount Gerizim and pronounced the blessings, Blessed be the man, &c., and those on each side answered AMEN! then they turned their faces towards Mount Ebal, and pronounced the curse, Cursed be the man, &c., 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 honourable; 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 honourable 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 honourable tribes should be joined to the four least honourable, 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 honourable 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 Genesis 49:3, 4, and Genesis 35:22, 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 offences, nor the offences of our forefathers; neither take thou vengeance of our sins.”-Litany. For the offences 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 offences. 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.

DEUTERONOMY

Verse 26. Confirmeth not — 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.

14-26. The Levites shall speak — These twelve curses were to be pronounced against transgressors of the law. The first is against those who make graven or molten images. Comp. Exodus 20:4. The second is against those who are lacking in respect to parents. Comp. Exodus 21:17 and Leviticus 19:3. The third is against those who remove boundaries. Comp. 19:14. The fourth, against those who lead the blind astray. Comp. Leviticus 19:14. The fifth, against those who wrong the stranger, the orphan, or the widow. Comp. Deuteronomy 24:17. The sixth, against unchastity in respect to the wife of the father. Leviticus 18:8. The seventh is against unnatural crime. Comp. Leviticus 18:8. The eighth, against unchastity in the case of incest with a sister. Comp. Leviticus 18:9. The ninth is also against unchastity. In this case with the mother-in-law or other near relative. Comp. Leviticus 18:17. The tenth is against the secret murder of a neighbour. Comp. 19:11. The eleventh, against the one who takes a bribe to judicially condemn the innocent. Comp. Exodus 23:7, 8. Finally, the twelfth is to be pronounced against him who does not keep the law. This condemns every act of transgression.