John Calvin on Leviticus 18:5

5. Ye shall therefore keep my statutes. Although Moses introduces this passage, where he exhorts the Israelites to cultivate chastity in respect to marriage, and not to fall into the incestuous pollutions of the Gentiles, yet, as it is a remarkable one, and contains general instruction, from whence Paul derives his definition of the righteousness of the Law, (Romans 10:5,) it seems to me to come in very appropriately here, inasmuch as it sanctions and confirms the Law by the promise of reward. The hope of eternal life is, therefore, given to all who keep the Law; for those who expound the passage as referring to this earthly and transitory life are mistaken. “This some understand only of temporal life and prosperity in this world, Origen, Tostat. Oleaster, Vatablus; and make this to be the meaning, — that, as the transgressors of the Law were to die, so they which kept it should preserve their life, Thom. Aquin. 1. 2. q. 100, a. 12; but I prefer rather Hesychius’ judgment, — Per quas oeterna vita hominibus datur,” etc. — Willet Hexapla, in loco. There appears to be unusual discrepancy on this point between the commentators, whether Romanist or Protestant. Bush and Holden apply it to temporal life. Bonar says, “If, as most think, we are to take, in this place, the words ‘live in them,’ as meaning ‘eternal life to be got by them,’ the scope of the passage is, that so excellent are God’s laws, and every special minute detail of these laws, that if a man were to keep these always and perfectly, the very keeping would be eternal life to him. And the quotations in Romans 10:5, and Galatians 3:12, would seem to determine this to be the true and only sense here.” C.’s view appears to be confirmed by our Lord’s reply in Matthew 19:17, referred to in Poole’s Synopsis. The cause of this error was, because they feared that thus the righteousness of faith might be subverted, and salvation grounded on the merit of works. But Scripture does not therefore deny that men are justified by works, because the Law itself is imperfect, or does not give instructions for perfect righteousness; but because the promise is made of none effect by our corruption and sin. Paul, therefore, as I have just said, when he teaches that righteousness is to be sought for in the grace of Christ by faith, (Romans 10:4,) proves his statement by this argument, that none is justified who has not fulfilled what the Law commands. Elsewhere also he reasons by contrast, where he contends that the Law does not accord with faith as regards the cause of justification, because the Law requires works for the attainment of salvation, whilst faith directs us to Christ, that we may be delivered from the curse of the Law. Foolishly, then, do some reject as an absurdity the statement, that if a man fulfills the Law he attains to righteousness; for the defect does not arise from the doctrine of the Law, but from the infirmity of men, as is plain from another testimony given by Paul. (Romans 8:3.) We must observe, however, that salvation is not to be expected from the Law unless its precepts be in every respect complied with; for life is not promised to one who shall have done this thing, or that thing, but, by the plural word, full obedience is required of us. The pratings of the Popish theologians about partial righteousness are frivolous and silly, since God embraces at once all the commandments; and who is there that can boast of having thoroughly fulfilled them? If, then, none was ever clear of transgression, or ever will be, although God by no means deceives us, yet the promise becomes ineffectual, because we do not perform our part of the agreement.

Deuteronomy 27

Deuteronomy 27:11-26

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

11. Praecepitque Moses populo eo die, dicendo:

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 Joseph, and Benjamin.

12. Hi stabunt ad benedicendum populo super montem Garizim, quando transieris Jordanem, Simon, et Levi, et Juda, et Issachar, et Joseph, et Benjamin:

13. And these shall stand upon mount Ebal to curse; Reuben, Gad, and Ashur, and Zebulun, Dan, and Naphtali.

13. Isti vero stabunt ad maledictionem in monte Ebal, Ruben, Gad, et Aser, et Zebulon, Dan et Nephthali.

14. And the Levites shall speak, and say unto all the men of Israel with a loud voice,

14. Loquentur autem Levitae, ac dicent ad omnem virum Israel voce excelsa:

15. Cursed be the man that maketh any graven or molten image, an abomination unto the Lord, the work of the hands of the craftsman, and putteth it in a secret place: and all the people shall answer and say, Amen.

15. Maledictus vir ille qui fecerit sculptile, et conflatile, abominationem Jehovae, opus manuum artificis, et posuerit in abscondito: et respondebunt universus populus, ac dicent, Amen.

16. Cursed be he that setteth light by his father or his mother: and all the people shall say, Amen.

16. Maledictus qui vilipenderit patrem suum, aut matrem suam: et dicet universus populus, Amen.

17. Cursed be he that removeth his neighbor’s land-mark: and all the people shall say, Amen.

17. Maledictus qui transfert terminum proximi sui, et dicet universus populus, Amen.

18. Cursed be he that maketh the blind to wander out of the way: and all the people shall say, Amen.

18. Maledictus qui aberrare facit caecum in via: et dicet universus populus, Amen.

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

19. Maledictus qui pervertit judicium peregrini, pupilli, et viduae: et dicet universus populus, Amen.

20. Cursed be he that lieth with his father’s wife; because he uncovereth his father’s skirt: and all the people shall say, Amen.

20. Maledictus qui coierit cum uxore patris sui, quia discooperuit oram patris sui, et dicet universus populus, Amen.

21. Cursed be he that lieth with any manner of beast: and all the people shall say, Amen.

21. Maledictus qui coierit cum quovis animali, et dicet universus populus, Amen.

22. Cursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother: and all the people shall say, Amen.

22. Maledictus qui coierit cum sorore sua, filia patris sui, vel filia matris suae, et dicet universus populus, Amen.

23. Cursed be he that lieth with his mother-in-law: and all the people shall say, Amen.

23. Maledictus qui coierit cum socru sua: et dicet universus populus, Amen.

24. Cursed be he that smiteth his neighbor secretly: and all the people shall say, Amen.

24. Maledictus qui percusscrit proximum suum abscondite: et dicet universus populus, Amen.

25. Cursed be he that taketh reward to slay an innocent person: and all the people shall say, Amen.

25. Maledictus qui acceperit munus, ut percutiat plaga animae sanguinem innocentem: et dicet universus populus, Amen.

26. Cursed be he that confirmeth not all the words of this law to do them: and all the people shall say, Amen.

26. Maledictus qui non stabilierit verba Legis istius faciendo illa: et dicet universus populus, Amen.