Exegetical and Hermeneutical Commentary of Deuteronomy 27:11
And Moses charged the people the same day, saying,
11 13. Appointment of Tribes to Bless and to Curse
Ch. Deu 11:29 ( q.v.) commands that the blessing for obedience be set on Mt Gerizim, the curse for disobedience on Mt ‘Ebal. Set (lit. give) implies some solemn rite, and this is now defined. Six tribes shall stand on Gerizim to bless, and six on ‘Ebal for the curse. The former are all sons of Leah or Rachel, Jacob’s wives, the latter the sons of their maids, Gad, Asher, Dan and Naphtali, with Reuben, Leah’s eldest son, who lost his birthright, and Zebulun, her youngest. Again the former, appointed to the southern mount, are all (with the doubtful exception of Issachar) tribes established S. of Esdraelon; while those appointed to the northern mountain are the four tribes settled N. of Esdraelon, with the two from E. Palestine, Reuben and Gad.
On the whole, the genealogical explanation of the division (Dillm., Dri., Berth.) is more plausible than the geographical (Steuern.). The position of Levi, on a level with the other tribes, points to a source earlier than D, and as E emphasises the sanctity of Shechem, the fragment has been assigned to E (Berth., Marti). Note also the phrase, Moses charged the people, not elsewhere in D, while E most frequently uses the term the people to designate Israel (e.g. Exo 3:12; Exo 3:21; Exo 4:21; Exo 5:4; Exo 11:2 f, Exo 12:36, Exo 13:17 f., Exo 15:24, Exo 17:1 b, Exo 17:2; Exo 17:4-6, Exo 19:10; Exo 19:14-17, Exo 24:3; Num 11:1 f.).
Fuente: The Cambridge Bible for Schools and Colleges
Compare Jos 8:32-35. The solemnity was apparently designed only for the single occasion on which it actually took place.
Deu 27:12, Deu 27:13
The tribes appointed to stand on Gerizim to bless the people all sprang from the two wives of Jacob, Leah and Rachel. All the four tribes which sprang from the handmaids Zilpah and Bilhah are located on Ebal. But in order, as it would seem, to effect an equal division, two tribes are added to the latter from the descendants of the wives, that of Reuben, probably because he forfeited his primogeniture Gen 49:4; and of Zebulun, apparently because he was the youngest son of Leah.
The transaction presents itself as a solemn renewal of the covenant made by God with Abraham and Isaac, but more especially with Jacob and his family. Accordingly the genealogical basis of the twelve patriarchs (compare Act 7:12; Rev 7:4 ff), the sons of Jacob, is here assumed. The tribes of Ephraim and Manasseh are merged in the name of Joseph, their father; and Levi regains on this occasion his place collaterally with the others. The Levites of Deu 27:14 are no doubt the priests the Levites (compare Jos 8:33), in whom the ministerial character attaching to the tribe was more particularly manifested. It is noteworthy that the group of tribes which stood on Gerizim far exceeded the other in numbers and in importance, thus perhaps indicating that even by the Law the blessing should at length prevail.
Deu 27:15
The Amen attested the conviction of the utterers that the sentences to which they responded were true, just, and certain; so in Num 5:22, and in our own Commination Office, which is modelled after this ordinance of Moses.
Deu 27:15-26
Twelve curses against transgressions of the covenant. The first eleven are directed against special sins which are selected by way of example, the last comprehensively sums up in general terms and condemns all and every offence against Gods Law. Compare the marginal references.
Fuente: Albert Barnes’ Notes on the Bible
11-13. These shall stand upon mountGerizim to bless the people . . . these shall stand upon mount Ebalto curseThose long, rocky ridges lay in the province ofSamaria, and the peaks referred to were near Shechem (Nablous),rising in steep precipices to the height of about eight hundred feetand separated by a green, well-watered valley of about five hundredyards wide. The people of Israel were here divided into two parts. Onmount Gerizim (now Jebel-et-Tur) were stationed the descendants ofRachel and Leah, the two principal wives of Jacob, and to them wasassigned the most pleasant and honorable office of pronouncing thebenedictions; while on the twin hill of Ebal (now Imad-el-Deen) wereplaced 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 painfulduty of pronouncing the maledictions (see on Jud9:7). The ceremony might have taken place on the lower spurs ofthe mountains, where they approach more closely to each other; andthe course observed was as follows: Amid the silent expectations ofthe solemn assembly, the priests standing round the ark in the valleybelow, said aloud, looking to Gerizim, “Blessed is the man thatmaketh not any graven image,” when the people ranged on thathill responded in full simultaneous shouts of “Amen”; thenturning round to Ebal, they cried, “Cursed is the man thatmaketh any graven image”; to which those that covered the ridgeanswered, “Amen.” The same course at every pause wasfollowed with all the blessings and curses (see on Jos8:33, 34). These curses attendant on disobedience to the divinewill, which had been revealed as a law from heaven, be it observed,are given in the form of a declaration, not a wish, asthe words should be rendered, “Cursed is he,” and not,”Cursed be he.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Moses charged the people the same,…. That he gave the above orders to set up stones, and plaster them, and write the law on them, and build an altar in the same place, and offer sacrifices when come into the land of Canaan:
saying; as follows.
Fuente: John Gill’s Exposition of the Entire Bible
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.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| 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 (Deu 11:29; Deu 11:30), 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 (Deu 27:12; Deu 27:13), to prevent the disputes that might have arisen if they had been left to dispose of themselves. The six tribes that were appointed for blessing were all the children of the free women, for to such the promise belongs, Gal. 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,Exo 21:15; Exo 21:17. But to set light by them in his heart was a thing which the magistrate could not take cognizance of, and therefore it is here laid under the curse of God, who knows the heart. Those are cursed children that carry themselves scornfully and insolently towards their parents.
3. Against the eighth commandment. The curse of God is here fastened, (1.) Upon an unjust neighbour that removes the land-marks, 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,Deu 27:20; Deu 27:22; Deu 27:23. 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 Psa 10:8; Psa 10:9. Though such secret murders may go undiscovered and unpunished, yet the curse of God will follow them. (2.) Murder under colour of law, which is the greatest affront to God, for it makes an ordinance of his to patronise the worst of villains, and the greatest wrong to our neighbour, for it ruins his honour as well as his life: cursed therefore is he that will be hired, or bribed, to accuse, or to convict, or to condemn, and so to slay, an innocent person, 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 11-13:
Next in order after setting up the pillars and altar, Israel was to carry out the instructions given earlier, regarding the pronouncement of blessings and curses, see Deu 11:26-30.
Six of Israels’ tribes were to stand on Mount Gerizim and six on Mount Ebal. Those who stood on Mount Gerizim were all descended from Jacob’s two wives, Leah and Rachel. They were to “bless the people.” Those who stood on Mount Ebal were descended from Zilpah and Bilhah, and two of Leah’s sons, Zebulun and Reuben.
Fuente: Garner-Howes Baptist Commentary
11. And Moses charged the people the same day. In order that both the promises and threats might have more efficacy in affecting the minds of all, God enjoined not only that they should be proclaimed in a solemn rite, but also that they should be approved by the people in a loud voice, and sealed, as it were, by their consent. It is elsewhere recorded that this was faithfully performed by Joshua. ( Jos 8:33.) Let it suffice to say at present that they were all summoned, and conducted before God to subscribe to them, so that henceforth all subterfuge might be put an end to. The tribes of Israel were divided into two parties, that they might stand opposite to each other, and that the blessings might sound forth from one side, and the curses from the other, (196) like ἀντίστροφοι. I confess I do not know why the descendants of Simeon, Levi, Judah, Issachar, Joseph, and Benjamin, were chosen by God to proclaim the blessings, rather than the others; (197) for there is no force in the opinion of the Hebrew writers that those who descended from free mothers were placed in the post of highest dignity: since the tribe of the first-born, Reuben, was united with some who sprang from the bond-maids; unless, perhaps, we may say that the descendants of Reuben were degraded into the second class as a mark of ignominy; but, since both the blessings and curses were offered in the name of the whole people, it is not a point of much importance. For, if this division (198) was made to bear witness to their common consent, it was equivalent to their all alike confessing that the transgressors of the Law were accursed, and those who kept it blessed; and consequently I am not very curious to know why, in their common office, God preferred some to the others. Moses will elsewhere relate that the tribes, which are here separated, were then united together. It would perhaps be a probable conjecture that God, who well knew what would hereafter be the inheritance of every tribe, placed them severally in that station which would correspond to their future allotment.
In order that the sanction might have more solemnity, God chose that the Levites should dictate the words as if He Himself spoke from heaven; for, since they were appointed to be the expounders of the Law, as it behooved them faithfully to repeat what God had dictated out of His own mouth, so they were heard with greater attention and reverence.
(196) “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.
(197) “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.
(198) “De six a six.” — Fr.
Fuente: Calvin’s Complete Commentary
THOUGHT QUESTIONS 27:1114
471.
Why the choice of the tribes to bless?
472.
What impression was this whole ceremony to make upon Israel?
AMPLIFIED TRANSLATION 27:1114
11 And Moses charged the people the same day, saying.
12 These [tribes] shall stand on Mount Gerizim to bless the people, when you have passed over the Jordan: Simeon, Levi, Judah, Issachar, Josephs [sons], and Benjamin.
13 And these [tribes] shall stand upon Mount Ebal to pronounce the curse [for disobedience]: Reuben, Gad, Asher, Zebulun, Dan, and Naphtali.
14 And the Levites shall declare with a loud voice to all the men of Israel:
COMMENT 27:1114
On the sides of these two mountains the people were to be placed, half on one and half on the other, while in the vale between (with Shechem to one side) stood the ark, with the Levites. Those who stood on Gerizim responded to the blessings, those on Ebal to the cursings, as these were spoken with a loud voice by the Levites. (Apparently the acoustics were goodJotham later spoke to all Shechem by standing on the top of mount Gerizim, Jdg. 9:7.[45] See also Deu. 11:26-32.
[45] In consequence of the dispute which arose over the marriage of Manasseh, who belonged to the high-priestly family, with a daughter of Sanballat the Horonite (Neh. 13:28), a temple was built on Gerizim as a rival to that in Jerusalem (c 432 B.C.), (I.S.B.E.). This was the beginning of the schism between Jew and Samaritan which lasts to the present day. According to Josephus, however, Sanballat, with the sanction of Alexander the Great, built a temple for the Samaritans on Mt. Gerizim, of which Manasseh became high priest. At any rate, by the time of Jesus the Samaritan of both nations (Joh. 4:12), woman could very truthfully say, Our fathers worshipped in this mountain (Joh. 4:20). Jacob, a common ancestor worshipped either on or near it, Gen. 33:20.
Adam Clarke, following Dr. Parry, positions the tribes of Israel as follows:
According to the Talmud, six tribes went up towards the top of Gerizim and six towards the top of Ebal. The priests and Levites stood beneath the two with the ark. They then turned their faces towards Mount Gerizim and pronounced the blessings (see ch. 28). To this both sides responded with Amen! As the scripture reads, however, the Amen was to come after each curse.
15 Cursed be the man that maketh a graven or molten image, an abomination unto Jehovah, the work of the hands of the craftsman, and setteth it up in secret. 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 neighbors 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 wresteth the justice due to the sojourner, fatherless, and widow. And all the people shall say, Amen.
20 Cursed be he that lieth with his fathers wife, because he hath uncovered his fathers 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 neighbor in secret. And all the people shall say, Amen.
25 Cursed be he that taketh a bribe to slay an innocent person. And all the people shall say, Amen.
26 Cursed be he that confirmeth not the words of this law to do them. And all the people shall say, Amen.
Fuente: College Press Bible Study Textbook Series
Moses Describes How The Covenant Ceremony Will Proceed Once They Have Reached Shechem ( Deu 27:11-26 ).
On that same day as he had spoken all the words from Deu 5:1 onwards and given instructions for the recording of them, and had with the Levites made this final pronouncement Moses describes how the covenant ceremony must proceed once they are in the land. This is not just a dress rehearsal. Moses want to feel a part of the making of this covenant and is here trying to enter into it as much as he can. It is a great blow to him that he will not be able to be there. Then the twelve cursings about to be described are to be hurled at Mount Ebal by the appointed Levites at the six tribes who are there representing the whole. These cursings too will be intended for all Israel. All the people are to say ‘Amen’ to them. They have a twofold purpose. The first is in order for Israel to renounce all the secret sins that are cursed which have already taken place unknown to Israel. The second is in order to affirm that they will not do them in the future. This will stress the seriousness of the covenant, and bring home that to break it even in secret would invoke the curse of Yahweh.
These are not general cursings related to the covenant. Those come in Deuteronomy 28. Here he lists twelve possible examples of secret breaches which if not cultically dealt with could bring judgment on Israel, and he then calls on all Israel to give their assent to Yahweh’s cursing of these secret breaches of the covenant. By their assent to the cursing of them Israel would then relieve themselves from the responsibility for them. The whole nation could then not be blamed for surreptitious treaty breaking done in secret. Then in chapter 28 he will proclaim the general blessings and cursings on all sin, whether secret or otherwise, from which they cannot relieve themselves of the responsibility.
Deu 27:11
‘ And Moses charged the people the same day, saying,’
The stress is on the fact that this was said ‘on the same day’. We have already noted that the altar was to be set up on Mount Ebal, the mountain of the cursings, and that the offerings and sacrifices were to be made there. Thus it should not surprise us that special cursings on secret disobedience in respect of detailed aspects of the covenant should now be given. The very purpose of the offerings and sacrifices was to indicate that those who participated in the covenant would die such a death if they seriously breached the covenant, and the twelvefold cursing on them, simply emphasises that message.
These sins would appear to be specifically connected with secrecy, for ‘in secret’ is stressed in verses 15 and 24, sins which might have been openly done, while the other sins would normally be done in secret. Thus the point will be to make known that even if the judges know nothing of them, the curse of Yahweh will rest on the perpetrators, but that Israel as a whole could be exonerated if they gave consent to their cursing. As long as they repudiated them they would not be blamed for secret breaches of which they knew nothing. The number twelve is clearly connected with the number of the twelve tribes emphasising that the curses would apply to each and all if they sinned in secret.
Deu 27:12
‘ These shall stand on mount Gerizim to bless the people, when you (ye) are passed over the Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin.’
When they arrived at Shechem half the tribes were to stand on Mount Gerizim. The tribes named are those connected with Leah’s eldest sons (apart from Reuben), and with Rachel’s own children. Reuben are possibly to be excluded because he had lost his position as the firstborn by taking his father’s concubine (Gen 35:22). Thus it might have been thought that being one who was already subject to the curse (Deu 27:20) he could not be on the mount of blessing. Or it may be because the relationship of his tribe to that of Gad had become so close (they dwelt together in Transjordan) that it was felt more suitable for them to stand together. Or it may be so that the tribe of Reuben might, as the descendants of the firstborn, add weight to the tribes on Mount Ebal (as representing the eldest wife).
Note that Levi was also among the tribes standing on the mountains. This was necessarily so as they may have among them those who had committed secret sins. Thus ‘the Levites’ who were actually to take part in the ceremony were probably those who bore the Ark, or alternatively the levitical priests, or both.
It is not quite clear what the function ‘to bless the people’ was, but it is clear that Mount Gerizim was seen as the mountain of blessing. It would seem that standing symbolically on that mountain indicated the recognition of all the blessings that Yahweh had promised Israel, which they would receive if they were obedient to the covenant. They did not need to be spelled out.
Thus the two mountains indicated the possibility of either blessing or cursing for the whole of Israel, or for any in Israel who deserved it, and their standing on Mount Gerizim was seen as indicating future blessing, simply because they were not on the mountain of the curse. It was indicating a half and half chance of blessing and cursing, depending on the response of Israel to the covenant in future. There was no need for any slaughtering or shedding of blood here. That would only be required when the covenant was broken. Symbolically they were at this point being seen as not having done any of the things describes in what follows. They were to be seen as in the clear. Their standing was to be seen as what might be, if Israel remained obedient.
Deu 27:13
‘ And these shall stand on mount Ebal for (or ‘upon’) the curse; Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali.’
The remainder of the tribes were to stand on Mount Ebal ‘for the curse’. They were to be here, where the covenant animals were to be symbolically slaughtered, for the cursings to be directed at them. This presented the possible alternative that could face Israel, and individual Israelites, that of cursing. It was especially suitable that Reuben was here for he had committed an accursed sin (Gen 35:22).
Deu 27:14
‘ And the Levites shall answer, and say to all the men of Israel with a loud voice,’
Then ‘the Levites’ were to speak up and express on behalf of Israel cursings on those who engaged in secret sins, cursings to which all of Israel were to concur. In spite of being divided up all were to be involved together. ‘The Levites’ might indicate certain levitical priests selected for the task, or it may indicate the Levites who had actually borne the Ark there, thus symbolising them as speaking on behalf of the One Whose Ark it was. If borne in peace and covered, the Ark could be carried by its normal Levite bearers (Num 3:30-31). If borne in war and possibly uncovered it would be borne by levitical priests. Deu 31:9 might suggest that at this time it would be borne by the levitical priests as this would be after the holy war had begun.
These curses are specific to individuals and not general. The general blessings and curses for open sin follow in Deuteronomy 28. But these are a warning that God sees all that takes place in secret and will deal with each accordingly. They are intended to deal with secret sins among the children of Israel to prevent the guilt of them falling on all of them. By their signifying their agreement to Yahweh’s cursing of those who do such things they will be taking His side against them and relieving themselves of the guilt of such hidden sins. Note the use of the third person ‘he’ in the cursings. The curse is restricted to such people. In chapter 28 both blessings and cursings are directed at ‘you’ (thou). There all are involved.
Deu 27:15
“ Cursed be the man who makes a graven or molten image, an abomination to Yahweh, the work of the hands of the craftsman, and sets it up in secret.” And all the people shall answer and say, “Amen.”
The first crime against Yahweh is the setting up in secret of a graven (wood) or molten (metal) image in order for it to be used in worship. Such, which would be merely the work of a craftsman, and a man-made thing (compare Isa 44:9-17; Jer 10:3-5), would be an abomination to Yahweh whatever it represented. Whoever did such a thing would be cursed. All the people were then to signify their agreement by saying ‘Amen’.
Had the sin been carried out in the open that man should be put to death thus removing the guilt from Israel, but because it would be in secret the people have agreed that Yahweh is in the right to carry out his own sentence.
Deu 27:16
“ Cursed be he who sets light by (humiliates) his father or his mother.” And all the people shall say, “Amen.”
The second crime against Yahweh is that of showing arrogance to the authority of father and mother in the household, and treating them lightly, even humiliating them (compare Deu 21:18-21; Exo 21:15; Lev 20:9; Eze 22:7). The idea here is of deliberately going against all their teaching as they sought to pass on to them the truths of Yahweh. Such a person may not be prosecuted (Deu 21:18-21), either because of family love or because they have not quite gone that far, for if they were they would be put to death. But even though it is in secret Yahweh will see and know. Again such behaviour is to be cursed, and all the people shall say ‘Amen’.
Deu 27:17
“ Cursed be he who removes his neighbour’s landmark.” And all the people shall say, “Amen.”
The third crime against Yahweh is that of removing a neighbour’s landmark. The landmark makes clear what land belongs to whom. It may even have been a landmark which contained on it evidence of ownership. And its removal will make difficult the restoration of the land in the year of Yubile. The idea is that it is done falsely, either in the dark, or by malicious force. This is a stealing of the land that has been given to someone by Yahweh (compare Deu 19:14). It is a crime against Yahweh. Even if it is not detected by man it will be punished. Again such action is cursed. And all the people shall say, ‘Amen’. Such crimes were a constant theme in the prophets for it was not possible to add land to land without removing boundary markers (Isa 5:8; Mic 2:2), for that was removing boundaries.
Deu 27:18
“ Cursed be he who makes the blind to wander out of the way.” And all the people shall say, “Amen.”
The fourth crime against Yahweh is to do with the weak and disabled. They are Yahweh’s special concern for they cannot see to themselves. It is illustrated by the idea of misleading the blind. Those who do this offend specifically against the fear of God, against Yahweh (Lev 19:14). It may not be seen by others, but Yahweh will see. And such a person will be cursed. This is again followed by the agreement of all in saying, ‘Amen’.
Deu 27:19
“ Cursed be he who wrests the justice due to the resident alien, fatherless, and widow.” And all the people shall say, “Amen.”
The fifth crime against Yahweh is to do with treating unjustly those who are defenceless and therefore also Yahweh’s special concern. These are the resident alien, the fatherless and the widow. It is Yahweh Who brings about justice for such, and Who loves them (Deu 10:18). Compare Exo 22:21-24 where Yahweh’s swift response is described. This crime may be kept well hidden, but the perpetrator can be sure that Yahweh will know. Again the cursing is assented to by all.
Deu 27:20
“ Cursed be he who lies with his father’s wife, because he has uncovered his father’s skirt.” And all the people shall say, “Amen.”
These next four crimes against Yahweh (the sixth to the ninth) are to do with sexual relationships which are contrary to Yahweh’s will. They all carry the death penalty (see Lev 20:11; Lev 20:14-15; Lev 20:17). All these are likely to be carried out in secret and not come to public knowledge. The guilt will therefore rest on the whole nation. Therefore the guilt from them must be expunged from Israel by agreeing to the curse on them.
The sixth is that of a son who seeks to usurp his father’s place by having sexual relationships with one of his father’s wives. He will have shamed his father who has been set in authority over him by Yahweh, by laying bare the nakedness of his wife. Compare Deu 22:30; Lev 18:8 and see 2Sa 16:21-22; 2Sa 20:3 with Deu 15:16. This would be true even if it was after the father’s death, and he was rather trying to gain an advantage over his brothers. While it may not be known, Yahweh will know, and he will be cursed. Again the cursing is assented to by all.
Deu 27:21
“ Cursed be he who lies with any manner of beast.” And all the people shall say, “Amen.”
The seventh is that of someone who has sexual relations with a beast. Such an act involves being made one with the beast and thus results in dishonouring the image of Yahweh in man. It is to degrade man to being but a beast causing ‘confusion’ in the levels of creation (Lev 18:23). The perpetrator sins against Yahweh’s image in man and although possibly unknown to any, will be under God’s curse. Again the cursing is assented to by all.
Deu 27:22
“ Cursed be he who lies with his sister, the daughter of his father, or the daughter of his mother.” And all the people shall say, “Amen.”
The eighth is that of one who has sexual relations with his own sister or half-sister (Lev 18:9). This was in fact previously not seen as sinful for Abraham married his half-sister (Gen 20:12). It is, however, now forbidden, probably mainly in order to protect women in a family from harassment or it may have been due to an observed likelihood of birth defects in the resulting children. Also. Again it is cursed, and the curse is assented to by all.
Deu 27:23
“ Cursed be he who lies with his mother-in-law.” And all the people shall say, “Amen.”
The ninth is that of a man who has sexual relations with his mother-in-law. This is likely to cause unease, unpleasantness and even enmity between mother and daughter, something to be totally rejected, and will distort family relationships in other spheres. For example if the mother-in-law has another daughter she will be sister to the man’s wife, and yet his daughter. This too is cursed, a curse agreed to by all the people.
Deu 27:24
“ Cursed be he who smites his neighbour in secret.” And all the people shall say, “Amen.”
The tenth crime against Yahweh is that of smiting a neighbour in secret, the point being that by doing it in secret he hopes to get away with it because of lack of proof (compare Exo 21:12). The word ‘smiting’ includes the idea of killing (see Deu 21:1). Had the crime been known he would suffer the death penalty, thus taking away the guilt from Israel. But he is assured that even if he is not found out Yahweh will know, and he will be cursed. And all the people will say, ‘Amen’.
Deu 27:25
“ Cursed be he who takes a bribe to slay an innocent person.” And all the people shall say, “Amen.”
The eleventh crime against Yahweh is that of taking a secret bribe to kill an innocent person, again a crime which would receive the death penalty (compare Exo 23:7-8). That too is to be cursed, and all the people will say. ‘Amen’.
Deu 27:26
“ Cursed be he who confirms not the words of this law to do them.” And all the people shall say, “Amen.”
The twelfth crime against Yahweh is that of rejecting the covenant, of refusing to confirm it. If the secrecy motif is in mind here as well then the idea is of those who do it secretly. Outwardly he accepts it but inwardly he rejects it. This too will result in cursing. And all the people will say, ‘Amen’.
Alternately this may signify ‘confirms not the words of this law by doing them’ (compare its use by Paul in Gal 3:10). In that case it would be a curse against all high handed sin done in secret, the penalty for which would have been death (Num 15:30).
The importance in this list of sins due for cursing is not only in dissuading men from doing them, but in order to cover the whole of Israel against the consequences of such secret sins on themselves. By agreeing and publicly declaring their agreement with the fact that the perpetrators should be cursed by Yahweh they have relieved themselves from the burden of guilt arising from them, both in the past and in the future for they have taken Yahweh’s side against them. This is the essence of these cursings. That is why there is no alternative in respect of blessings. Israel are not at this time calling for a curse on themselves, but on those who have done these secret sins. As they renew the covenant they are separating themselves from such secret sinners. The general blessings and cursings will now follow.
There is for us an important lesson in these cursings for they remind us that God is not mocked. We are just as much required to obey God’s instruction as they were.
Fuente: Commentary Series on the Bible by Peter Pett
The Mount Ebal, and the Mount Gerizzim, stood near each other, a valley being between them. It is worthy remark, that in the Gospel state, when JESUS went up into the mountain, it was only to bless his people. The tribes were divided in six to each, for blessing the people, and for pronouncing the curses. Perhaps they both had an allusion to the Gospel state, for the law is our schoolmaster unto CHRIST: and ministers are by the terrors of the law to persuade men. 2Co 5:11 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Deu 27:11-14
11 Moses also charged the people on that day, saying, 12 When you cross the Jordan, these shall stand on Mount Gerizim to bless the people: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin. 13For the curse, these shall stand on Mount Ebal: Reuben, Gad, Asher, Zebulun, Dan, and Naphtali. 14The Levites shall then answer and say to all the men of Israel with a loud voice,
Deu 27:11 This verse begins the section on the cursings and blessings. The blessings are not specifically listed. in this chapter, but in chapter 28.
Deu 27:12-13 Half of the tribes of Israel would be on Mt. Gerizim (speak blessing, cf. Deu 28:1-14) the other half would be on Mt. Ebal (speak curses, cf. Deu 28:15-68), Gerizim being the southern mountain, Ebal the northern. The priests stood between the two mountains with the Ark of the Covenant (cf. Jos 8:30; Jos 8:35).
Joseph Notice the division of Joseph into Ephraim and Manesseh had not yet been documented (cf. Gen 49:22-26; Exo 1:5; Deu 33:13-17).
Deu 27:14 The Levites It must refer to keepers of the Ark. All priests were Levites, but not all Levites were priests. Obviously, some Levites (i.e., from the tribe of Levi, Deu 27:12) were up on the mountain (cf. Deu 27:12).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Reciprocal: Deu 1:16 – charged
Fuente: The Treasury of Scripture Knowledge
We should read the instructions for this ceremony with Jos 8:30-35, where God recorded the fulfillment of Moses’ commands. Mt. Gerizim was the southern of the two hills and Mt. Ebal the northern on either side of Shechem. As Israel faced east, Mt. Gerizim would have been on her right hand, the traditional place of blessing, and Mt. Ebal on her left. The representatives of the six tribes who stood on Mt. Gerizim were all sons of Leah and Rachel. The tribes on Mt. Ebal were descendants of the maids of these women (Gad, Asher, Dan, and Naphtali) plus Reuben and Zebulun. Reuben was the son of Leah who had lost his birthright because of his sin, and Zebulun was the youngest son of Leah.