Deuteronomy 27 commentary

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.

The six tribes appointed for blessing, were all children of the free women, for to such the promise belongs, Ga 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.

1. And Moses, with the elders. This precept is of the same character as those that have preceded it; for, as God would have His precepts written on the door-posts, and on the borders of their garments, so that they might constantly meet their eyes, so also would He have a monument existing at the very entrance of their land, from which the people might learn that they dwelt in it, in order that they might worship God purely. Wherefore, lest by the people’s carelessness the knowledge of the Law should be obscured, or in any way obliterated, God would have its sum inscribed in a conspicuous place. Hence may be gathered the similarity I have adverted to between the private houses of individuals and the whole land. When the precepts were written on the doors, every one was admonished that his house was sacred to God, and the same was the case with the whole land, so that whosoever entered it might know that it was, as it were, the sanctuary of heavenly doctrine, and thus their zeal might be stirred up to the pure worship of God. The object of the plain and distinct writing of the Scripture, referred to in verse 8, was to take away (the excuse of Added from the French. ) ignorance.

DEUTERONOMY 31

deuteronomy 31:10-13

10. And Moses commanded them, saying, At the end of every seven years, in the solemnity of the year of release, in the feast of tabernacles,

10. Et praecepit Levitis Moses, dicendo, Septimo quoque anno, tempore anni remissionis, in solennitate tabernaculorum,

11. When all Israel is come to appear before the Lord thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing.

11. Quum venerit universus Israel ut appareat coram Jehova Deo, in loco quem elegerit, leges Legem istam coram universo Israele in auribus eorum.

12. Gather the people together, men, and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the Lord your God, and observe to do all the words of this law;

12. Congregando populum, viros, et mulieres, parvulos et peregrinos qui sunt intra portas tuas, ut audiant, et discant, timeantque Jehovam Deum vestrum, et custodiant faciendo omnia verba legis hujus.

13. And that their children, which have not known any thing, may hear, and learn to fear the Lord your God, as long as ye live in the land whither ye go over Jordan to possess it.

13. Et filii eorum qui non noverunt audiant, et discant timere Jehovam Deum vestrum, omnibus diebus quibus victuri estis super terram, ad quam transmisso Jordane pergitis ut possideatis.

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 Joshua 8:30-31

"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, (Joshua 22,) 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.

Exodus 25

Exodus 25:1-22

1. And the LORD spake unto Moses, saying,

1. Et loquutus est Jehova ad Mosen, dicendo:

2. Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering.

2. Alloquere filios Israel ut tollant mihi levationem: ab omni viro cujus cor voluntarie dederit illam, sumetis levationem meam.

3. And this is the offering which ye shall take of them; gold, and silver, and brass,

3. Ista autem est oblatio quam capietis ab eis, aurum et argentum, et aes,

4. And blue, and purple, and scarlet, and fine linen, and goats’ hair,

4. Et hyacinthum, et purpuram, et vermiculum cocci, et byssum, et pilos caprarum,

5. And rams’ skins dyed red, and badgers’ skins, and shittim-wood,

5. Et pelles arietum rubricatas, et pelles taxorum, et ligna sittim.

6. Oil for the light, spices for anointing oil, and for sweet incense,

6. Oleum pro luminari, aromata pro oleo unctionis et pro thymiamate aromatum:

7. Onyx-stones, and stones to be set in the ephod, and in the breastplate.

7. Lapides onychinos, et lapides plenitudinum pro ephod et pro pectorali.

8. And let them make me a sanctuary; that I may dwell among them.

8. Et facient mihi sanctuarium, ut habitem in medio eorum.

9. According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it.

9. Omnino ut ego ostendam tibi similitudinem habitaculi, et similitudinem omnium vasorum ejus, sic facietis.

10. And they shall make an ark of shittim wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof.

10. Facient etiam arcam e lignis sittim: duorum cubitorum et semis erit longitudo ejus, cubitus vero et semis latitudo ejus, cubiti item et semis altitudo ejus.

11. And thou shalt overlay it with pure gold, within and without shalt thou overlay it; and shalt make upon it a crown of gold round about.

11. Operiesque eam auro puro, intrinsecus et extrinsecus, operies inquam, eam, faciesque super eam coronam auream in circuitu.

12. And thou shalt cast four rings of gold for it, and put them in the four corners thereof; and two rings shall be in the one side of it, and two rings in the other side of it.

12. Fundes quoque ei quatuor annulos aureos, quos pones ad quatuor angulos ejus: duos videlicet annulos in latere ejus uno, et duos annulos in latere ejus altero.

13. And thou shalt make staves of shittim wood, and overlay them with gold.

13. Facies praeterea vectes ex lignis sittim, quos cooperies auro.

14. And thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne with them.

14. Inducesque vectes in annulos qui erunt in lateribus illius arcrae, ut illis deferetur area.

15. The staves shall be in the rings of the ark: they shall not be taken from it.

15. In annulis illius arcae erunt vectes, non removebuntur ab ea.

16. And thou shalt put into the ark the testimony which I shall give thee.

16. Ponesque in arca testimonium quod dabo tibi.

17. And thou shalt make a mercy seat of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof.

17. Facies et operculum ex auro mundo: duorum cubitorum et dimidii erit longitudo ejus, cubiti vero et dimidii latitudo ejus.

18. And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends of the mercy seat.

18. Facies etiam duos cherubim aureos: ductiles facies eos in duabus extremitatibus propitiatorii.

19. And make one cherub on the one end, and the other cherub on the other end: even of the mercy seat shall ye make the cherubims on the two ends thereof.

19. Facies autem cherub unum in extremo hinc, et cherub alterum in extremo inde: ex propitiatorio facietis cherubim, duabus extremitatibus ejus.

20. And the cherubims shall stretch forth their wings on high, covering the mercy seat with their wings, and their faces shall look one to another; toward the mercy seat shall the faces of the cherubims be.

20. Expandentque cherubim duas alas superne tegentes alis suis propitiatorium, et se mutuo aspicient: ad propitiatorium erunt facies cherubim.

21. And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee.

21. Pones autem propitiatorium super arcam superne, et in arca pones testimonium quod dabo tibi.

22. And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.

22. Conveniamque tecum illuc, et loquar tecum e propitiatorio inter duos cherubim quod erit super arcama testimonii, quaecunque praecipiam tibi ad filios Israel.

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.

DEUTERONOMY 26

Deuteronomy 26:16-19

16. This day the Lord thy God hath commanded thee to do these statutes and judgments: thou shalt therefore keep and do them with all thine heart, and with all thy soul.

16. Hodie Jehova Deus tuus praecepit tibi ut facias statuta haec et judicia: custodias ergo et facias ea toto corde tuo, et tota anima tua.

17. Thou hast avouched the Lord this day to be thy God, and to walk in his ways, and to keep his statutes, and his commandments, and his judgments, and to hearken unto his voice:

17. Jehovam exaltasti hodie, quod, tibi sit in Deum, et ambules in viis ejus, et custodias statuta ejus, et paecepta ejus, et judicia ejus: et obedias voci ejus.

18. And the Lord hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldest keep all his commandments;

18. Jehova quoque exaltavit to hodie quod sis ei in populum peculiarem, quemadmodum loquutus est tibi, et quod custodias onmia praecepta eius.

19. And to make thee high above all nations which he hath made, in praise, and in name, and in honor; and that thou mayest be an holy people unto the Lord thy God, as he hath spoken.

19. Et panat to superiorem omnibus gentibus quas fecit, ad laudem, et nomen, et gloriam: et ut sis populus sanctus Jehovae Deo tuo, quemadmodum dixit.

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. (Joshua 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, “Comme correspondantes.” — Fr. “It was also customary on some occasions to dance round the altars whilst they sung the sacred hymns, which consisted of three stanzas or parts; the first of which, called strophe, was sung in turning from east to west; the other, named antistrophe, in returning from west to east: then they stood before the altar and sung the epode, which was the last part of the song.” — Potter’s Antiq. of Greece, Book II. chap. 4. 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; “The six nobler tribes answered amen to the blessings; the six more ignoble to the curses, viz., four who descended from the children of the hand-maids, i.e., Gad, Asher, Dan, and Naphtali, to whom Reuben is added, because he had defiled his father’s bed incestuously; and Zebulun, because he was the youngest son of Leah. So Raban and Theod., q. 34.” — Corn. a Lapide, in loco. 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 “De six a six.” — Fr. 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.

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; Added from Fr. ) for no mention is made of the blessings “Howbeit, though Moses appointed these to bless, yet he expresseth not the blessings; by such silence leading his prudent reader to look for them by another, which is Christ. John 1:17, Acts 3:26. For silence in the holy story often implieth great mysteries, as the Apostle (in Hebrews 7.) teacheth from the narration of Melchisedek, in Genesis 14.” — Ainsworth. 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.

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, He assumes, what is scarcely tenable, that מקלה is derived from קלל rather than from קלה — W 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. “Des hommes.” — Fr.

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.” (Galatians 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. (James 2:10, 11.) 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,” (Galatians 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. (Galatians 3:13.)

Deuteronomy 11

Deuteronomy 11:26-32

26. Behold, I set before you this day a blessing and a curse;

26. Vide, ego pono coram vobis hodie benedictionem et maledictionem:

27. A blessing, if ye obey the commandments of the Lord your God, which I command you this day:

27. Benedictionem, si obedieritis praeceptis Jehovae Dei vestri, quae ego praecipio vobis hodie:

28. And a curse, if ye will not obey the commandments of the Lord your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known.

28. Maledictionem vero, si non obedieritis praeceptis Jehovae Dei vestri, sed recesseritis e via quam ego praecipio vobis hodie, ut ambuletis post deos alienos quos non novistis.

29. And it shall come to pass, when the Lord thy God hath brought thee in unto the land whither thou goest to possess it, that thou shalt put the blessing upon mount Gerizim, and the curse upon mount Ebal.

29. Quumque introduxerit te Jehova Deus tuus in terram quam tu ingrederis ut possideas eam, tunc dabis benedictionem super montem Garizim, et maledictionem super montem Ebal.

30. Are they not on the other side Jordan, by the way where the sun goeth down, in the land of the Canaanites, which dwell in the champaign over against Gilgal, beside the plains of Moreh?

30. Annon sunt trans Jordanem post viam ad occasum solis vergentem in terra Chananaei, qui habitant in planitie e regione Gilgal, juxta campestria Moreh?

31. For ye shall pass over Jordan, to go in to possess the land which the Lord your God giveth you, and ye shall possess it, and dwell therein.

31. Vos enim transituri estis Jordanem, ut pergatis ad possidendam terram quam Jehova Deus vester dat vobis, et haereditabitis eam, et habitabitis in ea.

32. And ye shall observe to do all the statutes and judgments which I set before you this day.

32. Custodite ergo ad faciendum omnia statuta, et judicia, quae ego pono ante faciem vestram hodie.

CHAPTER 27

De 27:1-10. The People Are to Write the Law upon Stones.

2. it shall be on the day when ye shall pass over Jordan--"Day" is often put for "time"; and it was not till some days after the passage that the following instructions were acted upon.

thou shalt set thee up great stones, and plaister them with plaister--These stones were to be taken in their natural state, unhewn, and unpolished--the occasion on which they were used not admitting of long or elaborate preparation; and they were to be daubed over with paint or whitewash, to render them more conspicuous. Stones and even rocks are seen in Egypt and the peninsula of Sinai, containing inscriptions made three thousand years ago, in paint or plaister. By some similar method those stones may have been inscribed, and it is most probable that Moses learned the art from the Egyptians.

3. thou shalt write upon them all the words of this law--It might be, as some think, the Decalogue; but a greater probability is that it was "the blessings and curses," which comprised in fact an epitome of the law (Jos 8:34).

5-10. there shalt thou build an altar ... of whole stones--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.

De 27:11-13. The Tribes Divided on Gerizim and Ebal.

11-13. These shall stand upon mount Gerizim to bless the people ... these shall stand upon mount Ebal to curse--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 Jud 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."

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 ושדת אתם בשיד 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

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 (תורה 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, Deu 27:26 (note).

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.

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).

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.

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

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.

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

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

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

The sixth Commandment Gal 3:25 - Cursed be he that taketh reward to slay an innocent person. Gal 3:24 - Cursed be he that smiteth his neighbor secretly. Gal 3:18 - Cursed be he that maketh the blind to wander out of the way.

The seventh Commandment Gal 3:20 - Cursed be he that lieth with his father's wife. Gal 3:21 - Cursed be he that lieth with any beast. Gal 3:22 - Cursed be he that lieth with his sister. Gal 3:23 - Cursed be he that lieth with his mother-in-law.

The eighth Commandment Gal 3:17 - Cursed be he that removeth his neighbor's landmark.

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

The tenth Commandment 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.

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

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.

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.

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.

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

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, 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.

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.

The Levites - 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.

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.

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

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

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.

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.

2 And it shall be on that day when ye shall pass over Jordan, unto the land which the LORD thy God giveth thee, that thou shalt set thee up great stones, and plaister them with plaister .

(i. e.) About that time, for it was not done till some days after their passing over. Day is oft put for time, as hath been noted before.

For conveniency of writing upon them.

Marginal references: Josh. 4. 1.; Josh. 8. 32.

3 And thou shalt write upon them all the words of this law , when thou art passed over, that thou mayest go in unto the land which the LORD thy God giveth thee, a land that floweth with milk and hony, as the LORD God of thy fathers hath promised thee.

Either 1. all the words of this book of Deuteronomy. But that seems too large for this place. Or 2. the blessings and curses here following. But they are mentioned as a different thing. Or 3. the law properly so called, i. e. the sum and substance of the precepts or laws of Moses, especially such as were moral and general, as may be guessed from the following part of the chapter, where the curses pronounced against all that confirm not all the words of this law to do them are particularly applied unto the transgressours of moral laws onely, ver. 15, 16, &c. And especially the Decalogue, which oft goes under that name. Compare Ios. 8. 32. &c.

4 Therefore it shall be when ye are gone over Jordan, that ye shall set up these▪ stones, which I command you this day, in mount Ebal , and thou shalt plaister them with plaister.

The mount of cursing. Here the law is written, to signify that a curse was due to the violatours 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 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 typifie, and by Christs being made a curse for us, Gal. 3. 13.

6 Thou shalt build the altar of the LORD thy God of whole stones : and thou shalt offer burnt-offerings thereon unto the LORD thy God.

(i. e) Rough, not hewed nor polished.

8 And thou shalt write upon the stones all the words of this law very plainly .

So as to be easily read by all.

9 And Moses, and the priests the Levites spake unto all Israel, saying, Take heed, and hearken, O Israel, this day thou art become the people of the LORD thy God.

By thy solemn renewing of thy covenant with me.

12 These shall stand upon mount Gerizzim , to [illegible: 1+ letters]less the people , when ye are come over Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin .

Obj. In Ios. 8. 33. they stood over against mount Gerizim. Ans. 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.

Whence it appears that the blessings also were pronounced as well as the curses though they be not here mentioned. See Ios. 8. 33.

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 onely to those that are Evangelically such, as this is expounded and applied, Gal. 4. 22, &c. even to those that receive the Spirit of adoption and liberty. Ioseph is here put for both his sons and tribes Manasseh and Ephraim, which are here reckoned as one tribe, because Levi is here numbred, but when Levi is omitted, as it is where the division of the land is made, there Manasseh and Ephraim pass for two tribes.

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

He saith to bless the people, ver. 12. but here onely to curse, not expressing whom, either because he was loath 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 numbred which are such as made the Gentiles guilty and abominable to God, as is elsewhere affirmed. See Lev. 18. 28.

Four of these are the children of the bondwomen, to shew that the curse belongs to those of servile and disingenuous spirits and carriages to God. With these are joyned Reuben, who by his shameful sin fell from his dignity, Gen. 49. 4. and Zabulon, as the youngest of Leahs children, who was necessarily to be joyned with those, that the numbers might be equal.

Marginal references: chap. 11. [illegible: 1+ letters].; Heb. [illegible: 1+ letters]r [illegible: 1+ letters] cursing.

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

(i. e.) Some of the Levites, to wit, the Priests, which bare the Ark, as it is expressed Ios. 8. 33. for the body of the Levites stood upon mount Gerizim, v. 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 Ios. 8. 33.

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.

Marginal references: Dan. 9. 11.

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

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.

Or, although, as that particle sometimes signifies.

He takes special notice of such partly to shew the folly of those men who think to hide their sins by this means; and partly to deter men from such practises which men could not see nor punish, by making them their own condemners and executioners.

(i. e.) So let it be: I wish this curse may befal me if I be guilty of this crime. See Numb. 5. 22. Ier. 11. 5.

Marginal references: Exod. 20. [illegible: 1+ letters] ▪ 23. and 34. 1[illegible: 1+ letters] ▪ Lev. 19. 4.; 1 Cor. 14. 1[illegible: 1+ letters].

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

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, Levit. 20. 9.

Marginal references: Exod. 20. 12. & 21. 1[illegible: 1+ letters].

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

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

Marginal references: chap. 19. 14.

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

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

Marginal references: Lev. 19. 14.

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

See Deut. 22. 20.

Marginal references: Lev. 18. 8.

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

(i. e.) Killeth, as that word is oft used.

Marginal references: Exod. 20. 13. and 21. 12, 14. Lev. 24. 17. Numb. 35. 31.

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

(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 disanuls the authority and force of Gods law.

Marginal references: [illegible: 1+ letters]er. 11. 3. Gal. 3. 10.

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 27:4-8

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).

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.

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.

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.” For the purpose of impressing upon the hearts of all the people in the most emphatic manner both the blessing which Israel was to proclaim upon Gerizim, and the curse which it was to proclaim upon Ebal, Moses now unfolds the blessing of fidelity to the law and the curse of transgression in a longer address, in which he once more resumes, sums up, and expands still further the promises and threats of the law in Exo 23:20-33, and Lev 26.

The Exhibition of the Law. (b. c. 1451.)

1 And Moses with the elders of Israel commanded the people, saying, Keep all the commandments which I command you this day. 2 And it shall be on the day when ye shall pass over Jordan unto the land which the Lord thy God giveth thee, that thou shalt set thee up great stones, and plaster them with plaster: 3 And thou shalt write upon them all the words of this law, when thou art passed over, that thou mayest go in unto the land which the Lord thy God giveth thee, a land that floweth with milk and honey; as the Lord God of thy fathers hath promised thee. 4 Therefore it shall be when ye be gone over Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaster them with plaster. 5 And there shalt thou build an altar unto the Lord thy God, an altar of stones: thou shalt not lift up any iron tool upon them. 6 Thou shalt build the altar of the Lord thy God of whole stones: and thou shalt offer burnt offerings thereon unto the Lord thy God: 7 And thou shalt offer peace offerings, and shalt eat there, and rejoice before the Lord thy God. 8 And thou shalt write upon the stones all the words of this law very plainly. 9 And Moses and the priests the Levites spake unto all Israel, saying, Take heed, and hearken, O Israel; this day thou art become the people of the Lord thy God. 10 Thou shalt therefore obey the voice of the Lord thy God, and do his commandments and his statutes, which I command thee this day.

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 (v. 1), and again, Moses and the priests the Levites (v. 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 (v. 9, 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. xvii. 7, 8), and which if he had failed to do in due time, he would have been ashamed to be called thy God, Heb. xi. 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, Exod. xxiv. 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, v. 2. The command is repeated (v. 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. ii. 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, v. 3, and again, v. 8. Some understand it only of the covenant between God and Israel, mentioned ch. xxvi. 17, 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. xxxi. 46, 47), and that stone which Joshua set up, Josh. xxiv. 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, v. 4. Others think that the whole book of Deuteronomy was written upon this monument, or at least the statutes and judgments from ch. xii. to the end of ch. xxvi. 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 (v. 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 beheld 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, by 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, 1 Kings xviii. 31, 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, v. 5. Christ, our altar, is a stone cut out of the mountain without hands (Dan. ii. 34, 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 (v. 6, 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, v. 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.

The Curses from Ebal. (b. c. 1451.)

11 And Moses charged the people the same day, saying, 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: 13 And these shall stand upon mount Ebal to curse; Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali. 14 And the Levites shall speak, and say unto all the men of Israel with a loud voice, 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. 16 Cursed be he that setteth light by his father or his mother. And all the people shall say, Amen. 17 Cursed be he that removeth his neighbour's landmark. And all the people shall say, Amen. 18 Cursed be he that maketh the blind to wander out of the way. And all the people shall say, Amen. 19 Cursed be he that perverteth the judgment of the stranger, fatherless, and widow. And all the people shall say, 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. 21 Cursed be he that lieth with any manner of beast. And all the people shall say, 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. 23 Cursed be he that lieth with his mother in law. And all the people shall say, Amen. 24 Cursed be he that smiteth his neighbour secretly. And all the people shall say, Amen. 25 Cursed be he that taketh reward to slay an innocent person. And all the people shall say, Amen. 26 Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen.

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 (ch. xi. 29, 30), and therefore the appointment here begins somewhat abruptly, v. 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 (v. 12, 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. iv. 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 (ch. x. 8), the priests did it daily, Num. vi. 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, Matt. v. 3, &c. 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. x. 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, v. 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, v. 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, Exod. xxi. 15, 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, v. 17. See ch. xix. 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, v. 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, Matt. xv. 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, v. 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, v. 20, 22, 23. These crimes not only exposed men to the sword of the magistrate (Lev. xx. 11), but, which is more dreadful, to the wrath of God; bestiality likewise, v. 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 (v. 24), as by poison or otherwise, when he sees not who hurts him. See Ps. x. 8, 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, v. 25. See Ps. xv. 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, v. 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, Ps. cxix. 126. The apostle, following all the ancient versions, reads it, Cursed is every one that continues not, Gal. iii. 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.

CHAP. XXVII.

ANd Moses, and the Elders of Israel, commanded the people, saying: Keep all the Commandement which I command you this day. And it shall be in the day when you shall have passed over Iordan, unto the land which Iehovah thy God giveth unto thee, that thou shalt set thee up great stones, and plaister them with plaister.

And thou shalt write upon them all the words of this Law, when thou art passed over, that thou maist goe in unto the land which Iehovah thy God giveth unto thee, a land that floweth with milke and honey, as Iehovah the God of thy fathers hath spoken. And it shall be when yee are passed over Iordan, yee shall set up these stones which I command you this day in mount Ebal, and thou shalt plaister them with plaister. And thou shalt build there an Altar unto Iehovah thy God, an Altar of stones, thou shalt not lift up any iron upon them.

Of whole stones shalt thou build the Altar of Iehovah thy God, and thou shalt offer thereon Burnt-offerings unto Iehovah thy God. And thou shalt sacrifice Peace-offerings, and shalt eat there, and rejoyce before Iehovah thy God. And thou shalt write upon the stones all the words of this Law very plainly. And Moses, and the Priests the Levites spake unto all Israel, saying: Take heed, and heare, O Israel; this day thou art become the people of Iehovah thy God. Therefore thou shalt obey the voice of Iehovah thy God, and doe his Commandements and his Statutes, which I command thee this day.

And Moses commanded the people in that day, saying: These shall stand to blesse the people upon mount Gerizzim, when yee are passed over Iordan: Simeon, and Levi, and Iudah, and Issachar, and Ioseph, and Benjamin. And these shall stand for the curse on mount Ebal: Reuben, Gad, and Aser, & Zabulon, Dan and Naphtali. And the Levites shall answer, and say unto all the men of Israel with an high voyce.

Cursed be the man that maketh a graven or a molten image, an abomination unto Iehovah, the worke of the hand of the craftsman, and putteth it in a secret place: and all the people shall answer and say, Amen.

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

Cursed be hee that removeth his neighbours limit: and all the people shall say, Amen.

Cursed be hee that maketh the blinde to erre in way: and all the people shall say, Amen.

Cursed be hee that wresteth the judgement of the stranger, fatherlesse, and widow: and all the people shall say, Amen.

Cursed be he that lieth with his fathers wife, because hee uncovereth his fathers skirt: and all the people shall say, Amen.

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

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

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

Cursed be hee that smiteth his neighbour in secret: and all the people shall say, Amen.

Cursed be he that taketh a reward to smite a soule the bloud of an innocent: and all the people shall say, Amen.

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

Annotations. THe Elders of Israel] in Greeke, the Senate of the sonnes of Israel: compare vers. 9. Here Moses giveth order for the confirmation of all the Lawes before repeated, by outward signes once to be performed by Israel, when they should be come into Canaan. The end whereof was, to teach them salvation by Christ, & that they should not expect it by the workes of the Law, for that leaveth them under the curse, vers. 26. Gal. 3. 10. all the commandement] that is, commandements, as the Greeke translateth it; or, every commandement. See vers. 10. Vers. 2. the day] that is, the time, the first opportunity. For this rite was fulfilled not the first day that Israel went into Canaan, but after, as Ios. 8. 30, &c. So day is used for time, Luke 19. 42. set up] or erect, to wit, stones for pillars, as in Exod. 24. 4. to signifie the tribes of Israel; who being brought of God into his good land, were by this extraordinary [illegible: 1 letter]ite to professe their homage and obedience unto him, otherwise to undergoe the curses of his Law. Which their consciences accusing them of, they might be led unto Christ, for redemption frō the curse. with plaister] or with lime, whiting, that the words of the Law might be written thereon; a memoriall of Gods benefits unto them. This word plaister is used to signifie hypocrisie, as Paul called Ananias a p[illegible: 1 span] red (or whited) wall, Acts 23. 3. and the Pharisees are likened to whited (or plaistered) s[illegible: 1 span] which appeare beautiful outward, &c. Mat. 23. 27. And that seemeth also to be intended here; that all such as seeke life by the workes of the Law (which Israel after did, Rom. 9. 31, 32.) have their hearts within hard and stony, (Ezek. 36. 26.) though outwardly they appeare of another nature and colour, and have the profession of the Law upon them, wherein they glory, Rom. 2. 17, 23. Therefore afterward blessings and cursings are mentioned, vers. 12, 13. but Moses rehearseth none but curses, as being the due of all such hypocrites. And from the last verse of this Chapter, Paul proveth, that as many as are of the workes of the Law, are under the curse, Gal. 3. 10. Vers. 3. all the words] either the ten commandements called the ten words, Exod. 34. 28. which are the summe of all Law: or, all the words following in this chapter. See the notes on vers. 8. that thou maist goe in] and consequently possesse and enjoy the land, which figured heaven: for the Law promiseth life to them that doe it, Rom. 10. 5. though unto man it is unpossible. Or, it may be read, for that thou art come in: as being a reason of this seruice, and of their dutie to keepe the Law. And so the Greeke translateth, When as thou art come in. Vers. 4. Ebal] or, Gebal; as the Greeke writeth it, Gaibal: and here the other mount Ger[illegible: 1 span] zim. (vers. 12.) is also understood; but because the Curses onely, are after expressed, and they were on mount Ebal, therefore it is named. Of this mount: see v. 12, 13. with plaister] or, with lime, as ver. 2. Vers. 5. An Altar] to signifie God, the other party in the covenant, as was at mount Sinai, Exod. 24. 4. and to teach by it, and the sacrifices offered thereon, that there could be no salvation but by Christ, and his sacrifice for remission of sinnes. yron] that is, any yron toole, to hew or polish them, but they should be as they were naturall; to signifie the perfection that should be in Christs humane Nature, whereby hee was acceptable to God, though before men hee seemed altogether deformed, Esay 52. 14. and 53. 2. he was the stone cut out without hands, Dan. 2. 34, 35. And no man might lift up an yron toole upon these stones, to teach that mans wisedome is foolishnesse with God: see the notes on Exod. 20. 25. where the axe of man, polluteth the Altar of God. Vers. 6. of whole stones] and not of hewen, Exod. 20. 25. Of such whole or entire stones did Iosua build it, Ios. 8. 31. Burnt-offerings] to obtaine of God by Christ forgivenesse of sins; and sanctification of life: see the Annotations on Lev. 1. Vers. 7. Peace-offerings] to shew their hope of peace and prosperity by Christ; and their thankefulnes for his graces: see Lev. 3. eat there] keeping a holy banquet: for the flesh of the peace-offerings were eaten by the owners and Priests, Levit. 7. 15, &c. This taught them the spirituall joy which they should have in Christ, for his deliverance of them from the curse of the Law; and his flesh wee doe eat unto life eternall, Gal. 3. 13. Ioh. 6. 51. Vers. 8. very plainly] or, plainly and well (or fairly) Heb. making them plaine, doing them well, Hereby is meant a large and faire writing, easie to be read of all, as in Habak. 2. 2. That all sorts of people might have the knowledge of Gods Law, and learne to doe the same. And by this it appeareth, that all the words commanded to be written, (or the Copie of the Law, which Iesus wrote, Ios. 8. 32.) were not the whole booke of Deuteronomie, much lesse all Moses books, as some have thought; for what stones would suffice for such a worke? With these whited stones, on whose outside the Law was written, we may compare that white stone (in Rev. 2. 17.) which Christ giveth to all his, and in the stone a new name written, which no man knoweth saving he that receiveth it: those being to shew the worke of the Law outwardly; this, the worke of Christs grace and Spirit inwardly. Compare also 2 Cor. 3. 2, 3. Vers. 9. Take heed and heare] or, Attend (hearken) and heare, as the Chaldee expoundeth it; but the Greeke saith, Be silent and heare. art become the people] or, art made for a people to Iehovah, by renewing of the covenant, declared so to be; and therefore bound to obey his commandements: as it is said, For all peoples will walke, every one in the name of his God: and we will walke in the name of Iehovah our God, for ever and ever, Mic. 4. 5. Vers. 10. therefore thou shalt] Hebr. And thou shalt obey; the Chaldee saith, shalt receive the Word of the Lord. By obeying▪ (or hearkning unto,) is meant the due observing or keeping of the things spoken: as, our fathers have not hearkned unto the words of this booke, 2 King. 22. 13. is explained, our fathers have not kept, 2 Chron. 34. 21. Commandements] or, Commandement, meaning every one in particular, and all in generall: for the offending in one point, maketh us guiltie of all, Iam. 2. 10. See the like in Deut. 5. 10. Vers. 12. Gerizzim] called in Greeke Garizein; of it, and the other mount Ebal, Moses said before, they were over against Gilgal, beside the Okes of Moreh, Deut. 11. 30. and Benjamin] these six here named were the worthiest tribes, all borne of Iakobs wives the free women, and none of the handmaids children: God shewing hereby the strength and noblenesse of the Blessings (above the Curses;) and that they belong to such children of the free women, as Paul teacheth us in an allegorie, Gal. 4. 22,—31. Howbeit, though Moses appointeth these to blesse, yet hee expresseth not the blessings: by such silence leading his prudent reader to looke for them by another, which is Christ, Ioh. 1. 17. Act. 3. 26. For silence in the holy story often implieth great mysteries, as the Apostle (in Heb. 7.) teacheth from the narration of Melchisedek, in Gen. 14. Vers. 13. for the curse] that is, to pronounce it. In speaking of the blessings, hee nameth the people, vers. 12. but now for the curse, hee mentioneth not the people, but implieth them onely, as if hee were Ioth to name them for such misery. Ebal] in Greeke, Gaibal: this is reported to be neare to mount Gerizzim, but northward; and Gerizzim towards the South, (which is the right side of the world, Psal. 89. 13.) if so they were, it foreshewed the blessings which should be pronounced to those which at the last day shall stand on the right hand, and the curses upon those on the left, Mat. 25. 33, 34. 41. The manner of performing this Law is recorded by the Hebrewes thus; Six tribes went up towards the top of mount Gerizzim, and six tribes went up towards the top of mount Ebal; and the Priests and Levites and the Arke stood beneath in the middest. The Priests were round about the Arke, and the Levites about the Priests, and all Israel on this side and on that, as it is written. And all Israel, and their Elders, and Officers, and their Iudges, stood on this side the Arke, and on that side, before the Priests the Levites, which bare the Arke of the Covenant of the Lord; as well the stranger, as hee that was borne among them; halfe of them over against mount Gerizzim, and halfe of them over against mount Ebal, (Ios. 8. 33.) They turned their faces towards mount Gerizzim and pronounced the blessing, Blessed be the man that maketh no graven or molten (image;) and those (on the one side) and those (on the other) answered, Amen. They turned their faces towards mount Ebal, and pronounced the curse, Cursed bee the man that maketh a graven or a molten (Image) &c. and those (on the one side) & those (on the other) answered, Amen, till they had finished the blessings and the curses. And afterwards they brought stones and built an Altar, &c. Thalmud Bab. in Sotah, chap. 7. Reuben] he was the eldest of all Iakobs sonnes by Lea the free woman, Gen. 29. 32. yet as for defiling his fathers bed hee lost his dignitie, Gen. 49. 3, 4. so here hee is taken from his brethren, to be among the handmaids sonnes, and set on the mount for the curses, one of which was this, CVRSED BE HE THAT LIETH WITH HIS FATHERS WIFE, &c. vers. 20. so the memory of his sinne remained to his posteritie in speciall manner. Gad and Aser] the sonnes of Zilpah, Leahs handmaid, Gen. 30. 10, 11, 12, 13. Zabulon] the sixt and youngest of all Leahs sonnes, Gen. 30. 20. and because there were to be six tribes on this mount, two must bee taken of the free womans sonnes: and God tooke none of Rachels, but the eldest and youngest of Leahs. Dan and Naphtali] the two sons of Bilhah Rachels handmaid, Gen. 30. 4, 5, 6, 7, 8. Vers. 14. the Levites] that is, some of the Priests the Levites, Ios. 8. 33. their office was to teach Iakob Gods judgements, and Israel his Law, Deut. 33. 10. and as the solemne blessing was by the Levites usually, Deut. 10. 8. so here the curses were by them pronounced to the people. shall answer] that is, speake, or pronounce. Answering is often used for the beginning of a speech, as in Iob 3. 2. to all the men] or to every man: the Greeke saith, to all Israel. Vers. 15. Cursed] It was commanded that the blessing should be put upon mount Gerizzim, De[illegible: 2 letters] 11. 29. and so in the fulfilling of this precept, Iosua read as well the blessings as the curses, Ios. 8. 34. But the chiefe end of this ordinance was to teach, that so many as are of the works of the Law, are under the curse, as is opened in Gal. 3. 10. The manner is rehearsed before out of the Thalmud, and the like is in the Ierusalemy Thargum upon this place, saying, They turned their faces towards mount Gerizzim, and opened their mouth with blessing; Blessed be the man that maketh not any image, or figure, or any similitude which is hatefull and abominable before the Lord, the worke of the hands of the sonne of man, and putteth it not in a secret place. They turned their faces towards mount Ebal, and said, Cursed be the man which maketh an image, or a figure, or any similitude, which is hatefull and abominable before the Lord, the worke of the hands of the sonne of man, and putteth it in a secret place: and all the people, these (on the one side) and these (on the other side) answered and said, Amen. Cursing is both in words and deeds, and implieth both the withholding of all good things, and the inflicting of all evill, especially of eternall damnation and torment, Mat. 25. 41. See the Annotations on Gen. 3. 14. and 4. 11. the man] that is, every one, as Paul expoundeth the last of these curses, Gal. 3. 10. teaching us to understand the like of all. graven] the Chaldee, and Thargum Ierusalemie, interpret it Tselem, an image: under gravon and molten images, all other like humane inventions are implied, as is noted on Exod. 20. 4. And the like is to bee understood for the transgression of any other commandement of the first table. an abomination to] or, the abomination of Iehovah, that is, which he greatly abhorreth. Hereupon Images and Idols are often called Abominations, 2 King. 23. 13. Esai. 44. 19. Ezek. 7. 20. the craftsman] or artificer, implying all devices of the most wise and prudent, which make Idolls according to their owne understanding, Hos. 13. 2. For Artificers were imployed in the worke of Gods sanctuarie, 1 Chron. 29. 5. but when they leave the word of God, and follow their owne inventions, their worke is cursed and condemned, Ier. 10. 3. 9. Esai. 40. 18. 20. Hos. 8. 6. a secret place] so that not open idolatrie onely, but the most secret is execrable, though it be even in the heart: see Ezek. 8. 12. Psal. 44. 20, 21. Amen] or, So bee it, as the Greeke translateth it. A confirmation of the curse with their owne mouths, desiring that it might be, and beleeving that it should bee: see Num. 5. 22. The Hebrewes say of Blessing, Whosoever answereth Amen after him that blesseth, he is as he that blesseth. Maim. in Misneh treat. of Blessings, chap. 1. sect. 11. The same is to be thought of saying Amen after all these curses. Vers. 16. setteth light by] or, as the Greeke hath, dishonoureth: see the Annotations on Exod. 20. 12. Vers. 17. limit] or, land-marke, border: against which the Law was before given, in Deut. 19. 14. Vers. 18. blinde to erre] or, to goe astray. They that see, ought to be eyes to the blinde, Iob 29. 15. and are forbidden to put a stumbling blocke before them, Lev. 19. 14. much more to seduce them from the right way: for they that are proud, and erre from Gods commandements, are cursed; Psal. 119. 21. how much more if they cause others to err[illegible: 2 letters] He that causeth the righteous to go astray in an evill way, shall fall himselfe into his owne pit, Prov. 28. 10. Vers. 19. wresteth] or, perverteth, turneth aside: See the Law concerning this, in Deut. 24. 17. Vers. 20. fathers wife] of this, and the rest that follow, see Lev. 18. Because men give themselves over to divers noysome lusts of the flesh, God causeth divers curses to be pronounced against this sin, the more to deterre men from following the same in any sort. Vers. 24. smiteth] this word is used sometime for slaying or killing, as Deut. 1. 4. and 13. 15. sometime for wounding only, Zach. 13. 6. or chastising, Deut 28. 27, 28. sometime for smiting with the fist of wickednesse, Esai. 58. 4. or with the tongue, Ier. 18. 18. in secret] the Greeke expoundeth it, by guile. Vers. 25. a reward] a bribe, or gift: as the Greeke translateth it, gifts: and this is the Magistrates sin, Deut. 16. 19. and was found in Israel, as Mic. 3. 11. The heads thereof judge for bribes. to smite] in Chaldee, to kill a soule, that is, a person. the bloud of an innocent] or, as the Greeke expoundeth it, of innocent bloud; which is an effect of briberie, as in Ezek. 22. 12. In thee have they taken bribes, to shed bloud. Vers. 26. Cursed be he] the Greeke translateth, Cursed be every man: and so the Apostle alleageth it, Gal. 3. 10. where he giveth this doctrine, So many as are of the works of the Law, are under the curse: that whiles men doe the Law outwardly, yet are they cursed by the Law, as being privie transgressors: for the Law is spirituall, but men are carnall, sold under sinne, Rom. 7. 9,—14. confirmeth not] or, stablisheth not: which the Greeke, and our Apostle in Gal. 3. 10. expound continueth not. For when the just man turneth away from his justices, and committeth iniquitie, &c. all his justice that he hath done shal not be mentioned; in his trespasse that he hath trespassed, and in his sinne that he hath sinned, in them shall he die, Ezek. 18. 24. See the Annotations on Lev. 26. 15. the words] in Greeke, all the words: see the like in Lev. 25. 18. Exod. 25. 40. Deut. 19. 15. And so the Apostle citeth this place in Gal. 3. 10. continueth not in all things written in the booke of the Law. to doe them] this is an exposition of the former word confirmeth; and sometime the one is put for the other; as, to confirme the words of this covenant, 2 King. 23. 3. for which another Prophet saith, to doe the words, 2 Chron. 34. 31. For not the hearers of the Law are just before God, but the doers of the Law shall be justified, Rom. 2. 13. And for asmuch as there is not a just man upon earth, that doth good and sinneth not, Eccles. 7. 20. therefore by the deeds of the Law there shall no flesh be justified in his sight, Rom. 3. 20. that the Apostle rightly gathereth, as many as are of the works of the Law, are under the curse, Gal. 3. 10. Therefore the use of the Law was to be a Schoolemaster unto Christ, who hath redeemed us from the curse of the Law, being made a curse for us, Gal. 3. 24. 13.