Exegetical and Hermeneutical Commentary of Deuteronomy 27:26
Cursed [be] he that confirmeth not [all] the words of this law to do them. And all the people shall say, Amen.
26. confirmeth ] Lit. establisheth, 2Ki 23:3; 2Ki 23:24 of Josiah and the Book of the Law, Heb. Trah, as in Deu 1:5, Deu 31:9, which see.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 26. That confirmeth not all the words of this law] The word 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, Ga 3:10. St. Jerome says that the Jews suppressed the word, that it might not appear that they were bound to fulfil ALL the precepts in the law of Moses.
1. Dr. KENNICOTT, who contends that it was the Decalogue that was written on the stones mentioned in this chapter, says, “If we examine these twelve curses, they will appear to contain a strong enforcement of the ten commands; and it is highly probable that the curses were here proclaimed principally to secure obedience to the commandments, as will be made more clear by the following table: –
The first, second, third, and fourth Commandments
-Verse 15. Cursed be the man that maketh any graven or molten image, an abomination to the Lord, c.
The fifth Commandment
-Verse 16. Cursed be he that setteth light by his father or his mother.
The sixth Commandment
-Verse 25. Cursed be he that taketh reward to slay an innocent person.
-Verse 24. Cursed be he that smiteth his neighbour secretly.
-Verse 18. Cursed be he that maketh the blind to wander out of the way.
The seventh Commandment
-Verse 20. Cursed be he that lieth with his father’s wife.
-Verse 21. Cursed be he that lieth with any beast.
-Verse 22. Cursed be he that lieth with his sister.
-Verse 23. Cursed be he that lieth with his mother-in-law.
The eighth Commandment
-Verse 17. Cursed be he that removeth his neighbour’s landmark.
The ninth Commandment
-Verse 19. Cursed be he that perverteth the judgment of the stranger, fatherless, and widow.
The tenth Commandment
-Verse 26. Cursed be he that confirmeth not all the words of this law to do them.”
Many will think this arrangement fanciful and the analogy far from being natural.
2. In pronouncing these blessings and curses, the Talmud says, six tribes went up towards the top of Mount Gerizim, and six towards the top of Mount Ebal; and the priests and the Levites, and the ark stood beneath in the midst. The priests encompassed the ark, and the Levites stood around about the priests; and all Israel on this side and on that; see Jos 8:33. Then they turned their faces towards Mount Gerizim and pronounced the blessings, Blessed be the man, c., and those on each side answered AMEN! then they turned their faces towards Mount Ebal, and pronounced the curse, Cursed be the man, c., and those on each side answered AMEN! till they had finished the blessings and the curses and afterwards they brought stones and built an altar. Some suppose that the Levites were divided into two grand bodies, part standing at or on Mount Gerizim, and part on Mount Ebal, and that with each division were some of the priests. The whole Dr. Parry supposes to have been arranged in the following manner: –
3. It is worthy of remark that Moses assigns to the children of Rachel and Leah, the two mothers of the family, the office of blessing the people, as being the most honourable and these he places on Mount Gerizim. On the contrary, he assigns the office of cursing the people to the sons of Zilpah and Bilhah, as being the least honourable office; but with these he joins Zebulun, the youngest of Leah’s sons, and Reuben, the eldest. As there must be six tribes on each mountain, it was necessary that while six of the sons of Rachel and Leah, the legitimate wives, should be employed in blessing, two tribes descending from the same mothers should be joined to the other four who proceeded from the handmaids in order to make up the number six. The question is, which two of the more honourable tribes should be joined to the four least honourable, in order to complete the number six? Zebulun is chosen, because being the sixth and youngest of all Leah’s sons, he was the least honourable of those who proceeded from the free woman; and Reuben is chosen, who, though the eldest of Jacob’s sons, and entitled to the birthright, had lost it by his transgression. And hence he, in his posterity, was degraded, and was obliged to pronounce the curse, Cursed is he that lieth with his father’s wife. See Ge 49:3-4, and Ge 35:22, and the notes on both places.
4. It is strange how long the disgrace consequent on some flagrant transaction of a parent may cleave to his posterity! See this exemplified in the posterity of Reuben. Hence, with great propriety we may pray, Remember not, Lord, our offences, nor the offences of our forefathers; neither take thou vengeance of our sins.” – Litany. For the offences of our forefathers may be so remembered against their posterity, that God, in the course of his providence, may still keep up a controversy in secular matters with the descendants (though even pious) of unholy ancestors; for as all men are seminally included in the parents, they come into the world depraved with their depravity, and in some sort liable to their curses, though not so far as to affect their eternal interests without the addition of their own personal offences. Thus God may be said to visit the sins of the fathers upon the children, even unto the third and fourth generation; as he may have a controversy with the land for the evil which has been done in it, and for which no proper atonement has been made. Why is it that at this moment Spain is suffering the most afflictive and cruel desolations? What has she done to merit all this? Is she more wicked than all the European nations because she suffers such things? Here is the mystery: Nations, as such, can only be punished in this world. Look at the torrents of innocent blood shed by their ancestors in South America 300 years ago; and see now and adore the awful hand of retributive justice! (December, 1811.) We often see persons tried and afflicted, for whose distresses we can give no legitimate reason. We find others who, though they rise early, sit up late, work hard, eat the bread of carefulness, and have a full knowledge of their business, yet never get on in life. Who can account for this? Shall we say that some injustice in their ancestors has brought down the displeasure of God upon the earthly possessions that descended in that line, so that the goods ill gotten shall never be permitted to multiply? I knew an honest man, dead many years since, who by great diligence, punctuality, and integrity in his business, had acquired considerable property. Some time before his death, having by will divided his substance among his sons and his daughters, he expressed himself thus: “Children, you need not fear the curse of God on this property; every penny of it was honestly earned.” Many years have since elapsed, and the blessing of God has been in the basket and in the store of all his children. Parents! leave nothing behind you that you cannot say before your God, with a clear conscience, “This has been honestly earned.” If all bequests of a contrary description were to be deducted from last wills and testaments, the quantum of descending property would be, in many cases, small indeed.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Confirmeth not, 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 disannuls the authority and force of Gods law.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Cursed [be] he that confirmeth not [all] the words of this law to do them,…. That is, who does not perfectly perform all that the law requires, and continues to do so; for the law requires obedience, and that perfect and constant, and in failure thereof curses, in proof of which the apostle produces this passage,
[See comments on Ga 3:10], for the reconciliation of these Scriptures, as to what seeming difference there is between them;
and all the people shall say, Amen; [See comments on De 27:15];
[See comments on De 27:16].
Fuente: John Gill’s Exposition of the Entire Bible
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.” (Gal 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. (Jas 2:10.) 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,” (Gal 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. (Gal 3:13.)
Fuente: Calvin’s Complete Commentary
(26) Cursed be he that confirmeth not all the words of this law to do them.Here he sums up the whole Law, all of it, and they took it upon them with a curse and an oath (Rashi). From this verse St. Paul also reasons that as many as are of the works of the law are under a curse. For no man can do all of them. And therefore it is impossible to secure the blessing of Gerizim except through Him who bare the curse of Ebal. Christ hath redeemed us from the curse of the law, being made a curse for us, as it is written, cursed is every one that hangeth on a tree. In all these curses the verb is wanting. Cursed is he, would be a more correct translation in modern English. These curses are not imprecations so much as declarations of fact.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Ver. 26. Cursed be he that confirmeth not all the words of this law The original word, here rendered confirmeth, is very properly translated performeth, 1Sa 15:11. The performing of what God commands being a kind of establishment of the law, as disobedience is a subversion, and, as far as lies in the offender’s power, an abolition of it; therefore the apostle exactly translates these words, Gal 3:10. Cursed is every one that continueth not in all things which are written in the book of the law, to do them.
REFLECTIONS.Observe, 1. The appointment of the tribes for their several posts is expressly appointed by God. The six more honourable tribes are appointed to bless: they are all the children of the free woman, and Levi is reckoned among them; for they who preach the blessing or curse to others need first apply them to their own hearts. 2. They are called to join in their Amen on the rehearsal of the curses as well as blessings. In the latter case, they expressed their desire after them; in the former, their confession of faith in the certainty of the threatened curse; their approbation of the sentence, as just; and an awful imprecation upon their souls, if they transgressed. Thus, out of their own mouths would they be condemned. Note; (1.) The curses of God against sin are awful realities. (2.) Ministers must urge the terrors of the Lord to persuade, as well as the love of Christ to constrain; and all little enough to influence the hard heart of man. (3.) In the day of God every sinner will be struck speechless, and left without excuse.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 219
THE EXTENT AND EXCELLENCY OF THE MORAL LAW
Deu 27:26. Cursed be he that confirmeth not all the words of this law to do them: And all the people shall say, Amen.
THE law here spoken of is the moral law [Note: Several particulars of the moral law are enumerated from ver. 15 to the end; and here it is mentioned summarily, as comprehending the whole.]. This every person is bound to keep in its utmost extent. The curse of God is denounced against every violation of it. This sanction, tremendous as it is, should be universally approved. Hence God commanded his people to express their approbation of it. Amen in Scripture signifies an affirmation [Note: Joh 3:3.], or a wish [Note: Mat 6:13.]. The adding of Amen to the doctrine of the text implies,
I.
An assent to its truth
The doctrine is, that the law of God curses us for one offence. This is often, through ignorance of the Scriptures, denied; but it may be established by a cloud of witnesses.
[Death is declared to be the necessary fruit of sin [Note: Jam 1:15.]. Every deviation from the line of duty subjects us to Gods wrath [Note: Rom 1:18.]. An idle word is sufficient to condemn us [Note: Mat 12:36.]. The most secret thought is punishable by our Judge [Note: Ecc 12:14.]. Omissions of duty will entail on us the same judgments [Note: Mat 25:30.]. A violation of the law in one point ensures condemnation as truly, though not as severely, as a rejection of the whole [Note: Jam 2:10.]. One single transgression brought misery on the whole world [Note: Rom 5:12; Rom 5:18-19.]; and this was agreeable to the terms of the Adamic covenant [Note: Gen 2:17.]. St. Paul speaks of this penalty as still in force [Note: Rom 6:23. It is not said that death is the wages of much or heinous sin, but of sin, i.e. of any and every sin.]. He even cites the very words of the text in proof of the doctrine which we deduce from them [Note: Gal 3:10.]. Hence the law is called a ministration of death.]
None, however, will cordially assent to the truth of this doctrine till they see ground for,
II.
A confession of its reasonableness
The law, both in its extent and sanctions, is highly reasonable [Note: We would not be understood to make the doctrine depend on its reasonableness, and much less on our statement of its reasonableness: we only wish to vindicate it from the objections which unhumbled reason would bring against it. If we were not able to urge one reason in its defence, it were quite sufficient to say, God has revealed it, and therefore it must be reasonable; for nothing can be unreasonable which proceeds from him.]. That one sin may reasonably subject us to condemnation appears,
From analogy
[Offences in civil society are rated according to the dignity of the person against whom they are committed [Note: Should we strike an inferior, an equal, a superior, a benefactor, a parent, a sovereign, the offence would proportionally rise; so that, what in one case might be expiated by a small fine, in another would be counted worthy of death.]. Now sin is committed against an infinitely great and good God. Hence it contracts an inexpressible malignity. Moreover one act of treason is punished with death. Nor is this judged unreasonable in human governments. Why then may not the death of the soul be annexed to every instance of rebellion against God [Note: Is not Gods majesty to be regarded as well as mans? and his government to be supported as well as mans?]?]
From the nature of sin
[Sin dishonours God, takes part with Satan, and unfits for heaven. Are these such light evils, that they not only may, but must be overlooked? Is God forced to honour those who dishonour him? Has not He as much right to be our enemy, as we have to be his? When he sees us destitute of any love to him, is he bound to renew our hearts that we may be capable of enjoying him? Is he unjust if he leave us to eat the fruit of our own way [Note: Is it unreasonable that God should vindicate his own honour? Are we at liberty to insult him, and he not to punish us? May we be his enemies, and must he treat us as friends? When our first parents sinned, was God obliged to remedy the evil they bad brought upon themselves? Might he not have left them, as he had already left the fallen angels? Was there any necessity that God should assume the human nature, and offer himself a sacrifice for his creatures sin? If so, they, even after their fall, might have disdained to ask for heaven as a gift; they might still have demanded it as a debt. Then God is under a law, and we are free from a law; we are free to live as we please: and he is under a necessity to save us at all events. The absurdity of such positions is obvious.]?
But an extorted confession of its reasonableness is not sufficient
God requires of us further,
III.
An acknowledgment of its excellency
The law thus sanctioned is truly excellent: any other would have been less worthy of the great Lawgiver
[Had it required less than perfect obedience, or had the penalty of transgressing it been no more than a temporary punishment, neither his holiness nor his justice had been so conspicuous.]
Any other would have been more ruinous to man
[A permission to violate that law in ever so small a degree would have been a licence to make ourselves miserable. Had death been annexed to many transgressions, and not to one, we should have been at a loss to know our state. We should have been with more difficulty drawn from seeking righteousness by our obedience to the law. We should have seen less evil in transgressing it. We should have been less anxious to obtain an interest in Christ. Thus, though mercy is provided, we should have been less likely to obtain it, or to secure its continuance.]
Any other would have been less honourable to Christ
[He would have endured less suffering for us. His inter-position for us had been less needed; it would have discovered far less love. The obligations conferred by it would have been comparatively small. He would have been less honoured by all. Some would have been saved without his aid. Many would, to eternity, have ascribed the honour of their salvation to themselves.]
In this view the ministration of death was glorious [Note: 2Co 3:7; 2Co 3:9-11.]
Such a discovery of its excellency will immediately produce,
IV.
An approbation of it with respect to our own particular case
A person taught of God will cordially approve of this law: he will love it as the means of humbling him in the dust
[It discovers to him, as in a glass, his manifold transgressions. It convinces him of his desert of punishment. It shews him the impossibility of making reparation to God. It constrains him to cry, Save, Lord, or I perish! And thus it brings him to the state he most desires [Note: Luk 18:13.].]
He will delight in it as endearing Christ to his soul
[The depth of his disorder makes him value the Physician. He sees his need of one to bear the iniquity of his holy things [Note: Exo 28:38.]. He finds that Christ is set forth for this very purpose [Note: Rom 10:4.]. Hence he rejoices in Christ as his Almighty Saviour.]
Such an approbation of it was expressed by Jeremiah [Note: Jer 11:3; Jer 11:5.]. St. Paul also highly commends it in this view [Note: Rom 7:12.]; and every true Christian can adopt his words [Note: Rom 7:22.].
Application
[Let us study this law as a covenant. Let us acknowledge our condemnation by it. Let it serve as a schoolmaster to bring us to Christ [Note: Gal 3:24.]. Let that declaration be the ground of our hope [Note: Gal 3:13.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
REFLECTIONS
How sweet and refreshing to my soul are the views of JESUS, as the high priest and altar, and offering of my heart, in the moment that I read the solemn charges of GOD’S law, and the dreadful penalty of disobedience. My soul indeed cannot but subscribe with full consent to GOD’S justice, in all these sentences of curses on the breach of his holy law; while my heart flies to the gracious offer of mercy in JESUS. And in the very moment I am constrained to say Amen, to every tittle of GOD’S righteous law, Oh! how precious is it, dearest JESUS, to view thee as the end of the law for righteousness to everyone that believeth. Thou art the altar my soul would flee to, for thou art my great deliverance, when both law and justice challenge me before GOD. Be thou my GOD, my guide, my peace, my joy, and my consolation forever!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Deu 27:26 Cursed [be] he that confirmeth not [all] the words of this law to do them. And all the people shall say, Amen.
Ver. 26. Cursed. ] Aut faciendum, aut patiendum. Men must either have the direction of the law, or the correction.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Deu 27:26
26Cursed is he who does not confirm the words of this law by doing them. And all the people shall say, ‘Amen.’
Deu 27:26 Cursed. . .who does not confirm the words of this law This is a summary verse similar to the closing of the Decalogue. It is quoted by Paul in Gal 3:10.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why is Moses mentioned in the third person?
2. Why is such great importance given to Shechem (Mt. Gerizim)?
3. Why are the blessings not mentioned with the cursing?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
confirmeth not. Compare Deu 28:1, Deu 28:15. Jer 11:3-5. Gal 1:3, Gal 1:10.
all. Some codices, with Samaritan Pentateuch and Septuagint, have this “all” in the text.
Fuente: Companion Bible Notes, Appendices and Graphics
Cursed: Deu 27:15, Deu 28:15-68, Psa 119:21, Mat 25:41, 1Co 16:22
confirmeth: Jer 11:3-5, Eze 18:24, Rom 3:19, Rom 3:20, Rom 10:5, Gal 3:10
Reciprocal: Gen 2:17 – surely Exo 32:19 – brake them Deu 4:44 – General 2Ch 33:8 – to do all Mat 5:19 – shall break Rom 2:12 – in the law 2Co 3:6 – for Gal 5:3 – a debtor Phi 3:9 – which is of the Heb 2:2 – every Jam 2:10 – whosoever Rev 22:3 – there
Fuente: The Treasury of Scripture Knowledge
Deu 27:26. Confirmeth not Or, performeth not. To this we must all say, Amen! Owning ourselves to be under the curse, and that we must have perished for ever, if Christ had not redeemed us from the curse of the law, by being made a curse for us.