Exegetical and Hermeneutical Commentary of Deuteronomy 27:15
Cursed [be] the man that maketh [any] graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and putteth [it] in [a] secret [place]. And all the people shall answer and say, Amen.
15. Amen ] The Heb. ’amen (lit. firm or assured) when used as an exclamation means true, truly, or be it assured. All the instances of ’Amen which are parallel to this are post-exilic.
Cp. Deu 4:16; Deu 4:23; Deu 4:25, Deu 5:8 (Deu 7:5; Deu 7:25), Deu 9:12; Deu 9:16; Deu 9:21 (Deu 12:3); E, Exo 20:23; J, Exo 34:17; H, Lev 19:4; Lev 26:1. Graven image (Heb. pesel), Deu 4:16; molten, Deu 9:12; Deu 9:16; the work of the hands of the craftsman, so Jer 10:3, cp. Hos 8:6; Hos 13:2, Isa 40:19 f., Isa 41:7, Isa 44:11-17, Isa 45:16; in secret, Isa 13:6 (7), cp. Job 31:27.
Fuente: The Cambridge Bible for Schools and Colleges
15 26. Cursed be ] The Heb. for this is simply the passive part. of the vb. ‘to curse’ (the original sense of which may have been ‘to bind’), and may be rendered either cursed be or cursed is.
Fuente: The Cambridge Bible for Schools and Colleges
Deu 27:15-26
Cursed be he that removeth his neighbours landmark.
The landmarks of faith
The landmarks of faith are just the truth which God has revealed to men, and the duty which He requires of them. Among the sins, the criminality of which it was the will of God should be deeply impressed on the minds of the children of Israel, that of removing the ancient landmarks was one. The reference manifestly is to landmarks that were set up, when the land of Canaan was divided among the tribes and families of Israel; to determine the boundaries of the portion belonging to each individual family, or tribe. This is a kind of crime which is spoken of and pointedly prohibited in other parts of Scripture as well as that quoted above. (Pro 22:28.) God saw meet to employ men of high character in the division made of the land, and that division He so sanctioned that it was His will that it should be maintained throughout the successive generations of Israel. But however great a crime it was to remove any of these landmarks, the criminality of the removal of such landmarks and its evil consequences were exceedingly small compared with the guilt that has been and is being contracted by the removal of the landmarks of faith. The dishonour done to God, and the injury to society by the one form of wickedness, is as nothing compared with the other. Of this there is ample illustration and confirmation furnished in the past history of our fallen world. The landmarks of faith were set up progressively by God Himself in the special revelation which He was pleased to give to men regarding His own character and will in relation to doctrine and practice; to the truth to be believed and the duty to be performed to Him and to one another. In most cases, though not in all, the removal of those Divinely erected landmarks has been a gradual process. Of Abraham God said, I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment (Gen 18:19). By this patriarch we can have no doubt the landmarks of faith as to truth and duty were faithfully set up in his household, both by precept and instruction, commended by the best example. But except in the line of Jacob, how speedily did these come to be removed among all the other branches of his posterity. His son Ishmael, and his children by Keturah, as well as Isaac, were no doubt highly favoured in their early years with the advantages of earnest paternal counsel. Reminiscences of this behoved to follow them to their respective places of sojourn and location. But the light which might thus shine for a time became gradually more and mole obscure, till at length there was scarcely anything left to distinguish them from the other branches of Noahs descendants, who had at an earlier date sunk into that state of moral debasement which is inseparable from idolatry. How brief the time during which these landmarks stood up erect in the days of David and the first years of the reign of his son Solomon! In the history of Judah we see the same issues realised so far as a similar course was pursued in that kingdom; and in the conduct of the Jews after their restoration from the Babylonish captivity, when the landmarks of faith were set up anew among them–by such notable instruments as Ezra and Nehemiah–and to which they bound themselves to adhere by solemn covenant. How soon did they also fall back and become hardened in unbelief. Again, at the era of the glorious Reformation from Popery, God graciously interposed for a blissful restoration of the widely obliterated landmarks of faith in a number of the nations of Europe. Distinguished instruments were simultaneously raised up in different countries, by whom these were anew set up in a remarkable degree of conformity to the Divine pattern. These, alas, have been, to a very lamentable extent, practically removed in all the Reformed Churches on the Continent–in France, Switzerland, Holland, and Germany. (Original Secession Magazine.)
Amen.
Amen
I. A lesson of acquiescence in the Divine law. Amen is understood to denote truth or certainty. Such, without doubt, was its signification here. The leading principles of the moral law were then being enunciated, in the hearing of all the people, and in token that these met with their acquiescence, they were to superadd the emphatic Amen. Now, every believer knows that the God in whom we live and move, is a God of infinite holiness, and that the Scripture is filled with precepts which every responsible creature is bound to carry into hourly practice. Be ye holy, for I am holy–Cursed is everyone that continueth not in all things written in the book of the law to do them–Except your righteousness shall exceed–such are precepts whose import may not be misunderstood, leaving it as one of the dearest and most intelligible of Gospel maxims that to Gods moral law the Christian is called upon to append his sanction–his solemn Amen.
1. The Christian Church is not placed under the law, as a covenant of works. An acquiescence, therefore, in the moral law, or of our saying Amen to every one of its precepts, does not imply that we have elevated these to be the conditions of our salvation, or the grounds of an acceptance before God.
2. This does not stand in the way of an acknowledging the surpassing excellency of every such precept. The law may in itself be good and holy, although we cannot keep it–just as the light of the suns meridian splendour may be pure and glorious, although there are eyes too weak to bear it. And this we affirm.
3. We must consider the law as still the rule of our life. Our inability to realise the lofty standard of holiness indicated in the Decalogue, no more releases us from our obligation to perform it, than the mere declaration of bankruptcy cancels a debt, discharges the conscience from the duty of paying it, should there be ability to do so at any future time, or authorises a man to contract fresh obligations with the secret purpose of getting quit of them by a similar process.
4. As Christians, we are necessarily anticipating a restoration to that moral perfection which the law requires.
II. A lesson of conformity to the Divine method of salvation. Momentous, of course, are the effects which ensue upon the acceptance or rejection, but everyone who listens to the overtures of the Gospel does so in the attitude of an independent and rational being. There is no restraint, no compulsion. My son, give Me thine heart, is, indeed, the impressive demand; but we ought to know, that if we choose to risk the fearful consequences of embracing the alternative, there is no constraining influence compelling us to believe against our will. The thing, indeed, is impossible. Faith is a voluntary, act; and this is the most important principle suggested by the text, that to Gods method of salvation, our heart, in the hour of regeneration, must respond with an unreserved and cordial Amen.
III. A lesson of submission to Gods providential dispensations. It is obvious to even the natural judgment of man, that, of all methods of meeting the calamities which flesh is heir to, the worst is to murmur and oppose. Not only does this involve the turpitude of virtual rebellion against the authority of heaven; it positively adds to and renders more poignant the distresses we are called upon to endure. It were folly to imagine, for a single instant, that affliction can be thereby either mitigated or removed. The dying soldier may cherish the fiercest resentment against the enemy who has smitten him, but that resentment will not heal the deadly wound. The chances are that death will be thereby precipitated. So is it with our calamities. Whether we will or no, these will descend upon us; and our spiritual enemies can desire no greater victory over us than that these should crush and drive us to despair. Submission, then, is the lesson inculcated upon us by the afflictive dispensations of God. Whatever these may be, let the tendency of the Christians heart be to acknowledge them with a cordial Amen. Peace will be his in the present. He will experimentally know the meaning of that apostolic paradox, Sorrowful, yet always rejoicing; in the worlds chastisements realise a pledge of his heavenly Fathers love; and anticipate with gladness unspeakable the approval of that blissful era when God the Lord shall wipe away, etc.
IV. A lesson of confidence in the Divine promises and of assurance regarding the execution of the Divine purposes. (James Cochrane, M. A.)
That maketh the blind to wander out of the way.–
Against imposing on the ignorant
In this chapter, curses are pronounced against several heinous crimes, such as idolatry, contempt of parents, murder, rapine, and the like; and amongst these crimes is mentioned this, of causing the blind to go out of their way; a wickedness of a singular nature, and which one would not expect to find in this list of vicious actions. It is a crime which is seldom committed; there are few opportunities for it; there is little temptation to it: it is doing mischief for mischiefs sake, an enormity to which few can easily bring themselves. We may therefore reasonably suppose that more is intended than barely to condemn those who should lead a blind man out of his way. And what that may be, it is not difficult to discover. Blindness in all languages is put for error and ignorance; and, in the style of the Scriptures, ways and paths, and walking, running, going, wandering astray, stumbling, falling, mean the actions and the behaviour of men. These obvious observations will lead us to the moral, mystical, spiritual, and enlarged sense of the law, or commination; and it is this: Cursed is he who imposeth upon the simple, the credulous, the unwary, the ignorant, and the helpless; and either hurts, or defrauds, or deceives, or seduces, or misinforms, or misleads, or perverts, or corrupts and spoils them.
1. As to the ministers of the Gospel, they may be said to mislead the blind when, instead of endeavouring to instruct and amend their hearers, they deal in false opinions, or unintelligible doctrines, or unprofitable disputes, or uncharitable reproofs, or personal reflections, or flattery, or in any subjects foreign from religion and void of edification; much more when they teach things of an evil tendency, and which may have a bad influence on the minds and manners of the people.
2. In all our worldly affairs and intercourse with others, as we ought to act fairly, justly towards every person, so more especially ought we to behave towards those whom we might injure with impunity, that is, without danger of being called to account for it in this life.
3. As nations subsist by trade, so trade subsists by integrity. In commerce upright dealing is an indispensable duty, and defrauding is a vice. But if it be a fault to make unreasonable advances in our dealings even with those who are skilful as ourselves, it is far worse to impose upon the ignorant and the necessitous, and to wrong those who have a good opinion of us, and place an entire confidence in us.
4. Of the same bad nature is giving wrong counsel and hurtful advice, knowingly and wilfully, to those who have an opinion of our superior skill, and apply to us for direction. As likewise all dishonesty in offices of trust and confidence.
5. To take bad courses, to keep bad company, to be vicious amongst the vicious, dissolute amongst the dissolute–this is confessedly a great fault. But yet there is a greater, which is, to seek out the weak, the young, the ignorant, the unsteadfast, to instill bad principles into them, to entice them to sin, to spoil an honest disposition, to seduce an innocent mind, to rob an unspotted person of virtue, of honour and reputation, of peace of mind, of a quiet conscience, and perhaps of all happiness present and future. This is not an ordinary offence; it is to be agents and assisters to the devil, and to do his work and imitate his example. It is a crime attended with this terrible circumstance, that even repentance itself can be attended with no suitable reparation to the injured person. (J. Jortin, D. D.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 15. Cursed be the man, c.] Other laws, previously made, had prohibited all these things and penal sanctions were necessarily understood; but here God more openly declares that he who breaks them is cursed – falls under the wrath and indignation of his Maker and Judge. See Clarke on Ex 20:4.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Under this particular he understands all the gross violations of the first table, as under the following branches he comprehends all other sins against the second table, as is manifest from hence, that there are other sins, not here mentioned, which are as sinful as these, and will as certainly expose a man to the curse as any of the rest.
And putteth it, or although, as that particle sometimes signifies,
In a secret place; he takes special notice of such partly to show the folly of those men who think to hide their sins by this means; and partly to deter men from such practices, which men could not see nor punish, by making them their own condemners and executioners.
Amen, i.e. So let it be: I wish this curse may befall me, if I be guilty of this crime See Num 5:22; Jer 11:5.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Cursed [be] the man that maketh [any] graven or molten image,…. The blessings and the form of them are not recorded, because they were not to be had from the law, and through obedience to it; and therefore there is a profound silence about them, to put men upon seeking for them elsewhere, and which are only to be had in Christ, especially spiritual ones; but we may suppose they were delivered in the same form, and respecting the same things as the curses, only just the reverse of them; as, “blessed is the man that maketh not any graven image”, c. The order of both is given in the Targums of Jonathan and Jerusalem [See comments on De 11:29]. This curse respects the breach of the first table of the law, and everything included in it relating to the nature and being of God, the worship of him, and the honour of his name; to do anything contrary to which, particularly to make an image, whether graven or molten, to worship, is
an abomination to the Lord; and therefore subjects a man to the curse of his law, it being
the work of the hands of the craftsman; and therefore it must be a most stupid thing to ascribe deity to it, and worship it as such:
and putteth [it] in [a] secret [place]; though it is not set in a place of public worship, or the house, so as to be seen by everyone; but in some retired place, in a secret chamber, and there worshipped, or kept to look at with pleasure; which would be a temptation, and lead on to idolatry, and therefore is forbidden, and to be guarded against: now one that committed idolatry, or anything like it, in the most secret manner, was liable to this curse; for the omniscient God, the legislator, knows what is done in the most private manner, and will resent and revenge every affront and injury to his honour and glory. And Aben Ezra observes, that all that follow respect things done in a secret way, and which were not cognizable by the civil magistrate, and therefore to deter persons from them these curses were pronounced:
and all the people shall answer and say Amen; even those on the one mountain as on the other, thereby approving of, and assenting to, the justice of the sentence pronounced.
Fuente: John Gill’s Exposition of the Entire Bible
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.”
Fuente: Keil & Delitzsch Commentary on the Old Testament
15. Cursed be the man that maketh any graven. Hence it appears that Moses is silent as to the half (of what he had spoken of before; (199)) for no mention is made of the blessings (200) which occupied before the first place. Perhaps the Spirit would indirectly rebuke the wickedness of the people, from whence it arose that He was not at liberty to proclaim the praises conveyed in the blessings; for, when they ought to have embraced cheerfully the reward promised to them, their ungodliness deprived them of this honor; and nothing remained but that they should submit themselves to the just punishment of their iniquities. Meanwhile, it cannot be doubted but that they were taught by the forms of cursing which we here read what course was to be observed in blessing. For, when God pronounces His condemnation of transgressors, we may hence infer that the hope of blessedness is laid up for His true servants, if any fulfill His law. Besides, in the list of curses here recorded, a synecdoche is to be observed, since no special curse is separately denounced against blasphemers, perjurers, Sabbath-breakers, slanderers, and adulterers. It is plain, therefore, that some kinds of crime which were worthy of the greatest abomination, were selected, in order that the people might learn from hence that transgression against any particular of the Law would not be unpunished; for, by speaking of graven images, God undoubtedly defends His worship from all pollutions; and thus this curse extends to every breach of the First Table. Moreover, when He threatens to punish secret sins, we may readily infer that, although offenders might be hidden from earthly judges, and escape from their hands a hundred times, still God would be the avenger of His polluted worship. If any had put an idol in a secret place, or had smitten his neighbor secretly, he will not suffer the punishment which cannot be inflicted unless his crime be detected, and he is convicted of the offense; but, lest impunity should encourage any one to become obdurate in sin, the people are summoned before the heavenly tribunal of God, that they may be retained in the path of duty, not only by the fear of punishment, but for conscience-sake. Whence, again, it is clear that God did not only deliver a political Law, which should merely direct their outward morals, but one which would require true sincerity of heart.
(199) Added from Fr.
(200) “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. Joh 1:17, Act 3:26. For silence in the holy story often implieth great mysteries, as the Apostle (in Heb 7:1.) teacheth from the narration of Melchisedek, in Gen 14:18.” — Ainsworth.
Fuente: Calvin’s Complete Commentary
Ver. 15. Cursed be the man that maketh, &c. The people being to bless, as well as to curse, the Mischna seems very justly to explain it thus: that first the priests, turning their faces towards mount Gerizzim, proclaimed aloud, Blessed be the man that maketh not any graven image; upon which the people standing by that mountain answered, Amen: then turning towards mount Ebal, they said, Cursed be the man that maketh, &c. to which they who stood by that mountain answered, Amen likewise: and so it is to be understood of all the rest. We may just observe, that, as be is not in the original, it might be as well rendered, cursed is the man; that is, he thus renders himself obnoxious to the divine malediction. If we examine the twelve curses, says Dr. Kennicott, they will appear to contain a strong enforcement of the ten commandments; and it is highly probable, that they were here proclaimed principally to secure obedience to them. The first curse included in this verse seems meant to answer to the four commandments of the first table, which enjoin the worship of the true God, and forbid idolatry; that in ver. 16 enforces the fifth commandment; those in ver. 18. 24 and 25 the sixth commandment; those in ver. 20, 21, 22, 23 enforce the seventh commandment, and guard the Israelites from the several species of obscenity in vogue among the Egyptians; ver. 17 establishes the eighth; ver. 19 relates to the ninth; and ver. 26 being a guard to all the precepts of God in general, is, in some measure, coincident with the tenth commandment: for that likewise is a guard to the preceding commandments, forbidding even to meditate injustice, or to entertain such desires as it would be criminal to indulge to the prejudice of our neighbour. Dissert. 2: p. 85. For explications of these several curses, we refer to the passages in the Margins of our Bibles. If it be asked, why a curse is denounced against the crimes here mentioned, where others no less atrocious are omitted,one reason may be drawn from the preceding part of this note; and another may be, that these were the crimes most frequent among the Canaanites and their neighbours. The word amen, or so be it, has sometimes the force of an oath: sometimes it only declares consent and approbation; and sometimes it is used for confirmation. It is used in the first sense, Num 5:22 in the second, in this place, and in the third, Jer 28:6. The secret place, mentioned in this verse, implies, that if a man was only a private worshipper of images, and did it ever so closely, yet was he subject to the malediction of that GOD to whom the secrets of all hearts are open. Public idolatry was punished with death.
Fuente: Commentary on the Holy Bible by Thomas Coke
I detain not the Reader with observations concerning the several curses here pronounced, or entering into the particulars of them. It is enough to remark, that they express their several sentences of condemnation to the several breaches of the law: and as the law pronounceth a curse upon everyone that continueth not in all things that are written in the book of the law, to do them; it is evident that, as all men have sinned, and come short of GOD’S glory, so all men come under the sentence of condemnation. But what a precious thought is it to the true believers in CHRIST, that though condemned in ourselves by reason of sin, we are freed from the curse by virtue of the righteousness and obedience of JESUS! CHRIST hath redeemed us from the curse of the law, being made a curse for us.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Deu 27:15 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.
Ver. 15. Cursed be he, &c. ] The blessings are not mentioned by Moses; that we might learn to look for them by the Messiah only. Act 3:26
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Deu 27:15
15 Cursed is the man who makes an idol or a molten image, an abomination to the LORD, the work of the hands of the craftsman, and sets it up in secret. And all the people shall answer and say, ‘Amen.’
Deu 27:15-26 Cursed Cursed is a word that means, Cursed by YHWH (BDB 76). There are twelve curses (the term is used 39 times in Deuteronomy 27-29). All are in the form of Qal passive participles (Deu 27:15-26; see also Deu 28:16-19). The first is a curse against idolatry (cf. Deu 4:15-18; Deu 5:8-9; Exo 20:3-4; Exo 20:23; Exo 34:17). Many, if not all, of the Mosaic laws can be seen in their contrast to Canaanite society.
Deu 27:15 sets it up in secret The VERB (BDB 962, KB 1321is Qal PERFECT, cf. Deu 27:24). Usually it is used of wicked activity.
Amen This repeated liturgical formula shows acceptance of the laws by the people (cf. Deu 27:15-26). Note the Jewish concept of corporality.
SPECIAL TOPIC: AMEN
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Cursed. Figure of speech Anaphora. See App-6. “Cursed” twelve times.
any graven = a sculpture. Compare Deu 4:23. Lev 19:4.
Amen. Note the Figure of speech Epistrophe (see App-6), each clause ending with the same word “Amen. “
Fuente: Companion Bible Notes, Appendices and Graphics
Cursed be: Deu 28:16-19, Gen 9:25, 1Sa 26:19, Jer 11:3
maketh: Deu 4:16-23, Deu 5:8, Exo 20:4, Exo 20:23, Exo 32:1-4, Exo 34:17, Lev 19:4, Lev 26:1, Isa 44:9, Isa 44:10, Isa 44:17, Hos 13:2, Hos 13:3
an abomination: Deu 29:17, 1Ki 11:5-7, 2Ki 23:13, 2Ch 33:2, Isa 44:19, Eze 7:20, Dan 11:31, Mat 24:15, Rev 17:4, Rev 17:5
and putteth: Gen 31:19, Gen 31:34, 2Ki 17:19, Psa 44:20, Psa 44:21, Jer 23:24, Eze 8:7-12, Eze 14:4
And all: Num 5:22, Jer 11:5, Jer 28:6, Mat 6:13, 1Co 14:16
Amen: To each of the curses the people were to say Amen, as well as to the blessings; to denote a profession of their faith in the truth of them, that they were the real declarations of the wrath of God; and an acknowledgment of the equity of these curses. It was such an imprecation upon themselves, as strongly obliged them to have nothing to do with those evil practices on which the curse is entailed. We read of those who entered a curse to walk in God’s law. Neh 10:29. All the people, by saying this Amen, became bound one for another, that they would observe God’s laws, by which every man was obliged, as far as he could, to prevent his neighbour from breaking these laws, and to reprove those that had offended, lest they should bear sin and the curse for them.
Reciprocal: Lev 18:27 – General Deu 27:26 – Cursed Deu 28:15 – all these curses Deu 29:20 – all the curses Deu 29:27 – all the curses Jdg 18:30 – set up 1Sa 14:24 – Cursed 1Ki 1:36 – Amen 1Ki 11:7 – abomination 2Ki 17:9 – secretly 1Ch 16:36 – said 2Ch 15:8 – abominable idols 2Ch 32:19 – the work Job 5:3 – cursed Psa 41:13 – Amen Psa 78:58 – with Psa 97:7 – Confounded Psa 119:21 – cursed Isa 34:5 – the people Isa 41:24 – an abomination Isa 44:13 – that it may Jer 4:1 – put away Lam 3:65 – thy Dan 9:11 – the curse Zec 5:3 – the curse Mat 25:41 – ye cursed Rom 9:5 – Amen Gal 1:8 – let
Fuente: The Treasury of Scripture Knowledge
Deu 27:15. Cursed The curses are expressed, but not the blessings. For as many as were under the law, were under the curse. But it was an honour reserved for Christ to bless us; to do that which the law could not do. So in his sermon on the mount, the true mount Gerizim, we have blessings only. The man that maketh any graven image Under this particular he understands all the gross violations of the first table, as under the following branches he comprehends all other sins against the second table. Amen It is easy to understand the meaning of amen to the blessings. But how could they say it to the curses? It was both a profession of their faith in the truth of these curses, and an acknowledgment of the equity of them. So that when they said amen, they did, in effect, say, not only, it is certain it shall be so, but, it is just it should be so.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
27:15 Cursed [be] the man that maketh [any] graven or molten {h} image, an abomination unto the LORD, the work of the hands of the craftsman, and putteth [it] in [a] secret [place]. And all the people shall answer and say, Amen.
(h) Under this he contains all the corruptions of God’s service, and the transgression of the first table.