Deuteronomy 27
INSTRUCTIONS AS
TO THE PUBLISHING OF THE LAW IN
HAVING set forth the laws and rights of
of
the people in
which obedience to the Divine institute was enforced. Before
entering on these, however,
he
gives some instructions regarding the setting up and proclamation of the Law
when
they should have entered
the
elders of
the
obligation to see to the fulfillment of what the Law enjoined after Moses had
ceased
to
be the ruler and leader of the people.
The first instruction (vs. 1-8) respects the setting up of
pillars on which the Law was to
be
inscribed. Such a mode of publishing laws or edicts was common in ancient
times.
Pillars of stone or metal, on which laws were inscribed,
are frequently mentioned by the
classical writers.
1 “And
Moses with the elders of
all the commandments which I command you this
day.” All that up to this time I
have enjoined upon you. The reference is to the entire Law as given by Moses.
2 “And it
shall be on the day when ye shall pass over
“day” is here used in a
wide sense (compare Genesis 2:4; Numbers 3:1; II Samuel
22:1; Ecclesiastes 12:3; Isaiah 11:10). “unto the land which the LORD thy God
giveth thee, that thou shalt
set thee up great stones, and plaster them with
plaster:” The stones, the number of which is not
specified, were to be large, because
much was to be inscribed upon them, and they were to be covered with a
coating of lime or gypsum (שִׂיַד), in order to secure a smooth white surface on
which the inscription might be clearly depicted. That the words
were not cut in the
stone, and afterwards covered with plaster in order to preserve
them, is plain
from its being enjoined that they were to be written upon (עַל) the stones
so
prepared; and besides, as this was intended to be a proclamation of the
Law, the main purpose of the erection would have been
frustrated had the
inscription been concealed by such a covering as that supposed. Among
the
ancient Egyptians the practice of depicting records on walls or
monuments
covered with a coating of plaster was common (see Hengstenberg,
‘Authentic des Pent.,’ 1:464,
English translation, 1:433); from them,
doubtless, it was borrowed by the Hebrews. It has been suggested by
Kennicott that the writing was to be in relieve, and that the
spaces between
the
letters were filled up by the mortar or cement. This is possible, but it is
not
such a process as this that the words of the text suggest. “A careful
examination of vs.4, 8, and Joshua 8:20-22, will lead to the opinion
that the
Law was written upon or in the plaster with
which these pillars were coated.
This could easily be done, and such writing was common in
ancient times. I have
seen specimens of it certainly more than two thousand years old, and
still as
distinct as when they were first inscribed on the plaster”
(Thomson, ‘Land and
the
Book,’ it. p. 204).
3 “And
thou shalt write upon them all the words of this
law,” - i.e.
all the purely
legislative parts of the Mosaic institute. By the “Law” here cannot be intended merely the
blessings and the curses afterwards mentioned (vs. 14-26); nor is
there any reason why
this term should be restricted to the precepts of this Book of Deuteronomy,
as if they
only were to be inscribed on the stones: the term must be extended so as to
cover all
that Moses had at any time delivered to
however, to suppose that all the reasons and exhortations
with which the delivery of
these, as recorded in the Pentateuch, was accompanied were to be
inscribed along
with the Law; still less that the historical details amidst which the record
of these laws
is
embedded should be given. It may be questioned even whether each and all
of the
legislative enactments of the Torah, reckoned by the Jews to be 613,
were to be
recorded; for it might be deemed enough that the substance and
essence of the Law
should be thus presented. But even if the whole was to be
inscribed, there would be no
serious difficulty in the way of carrying this into effect, seeing
there is no limitation as
to
the number of the stones to be set up - “when thou art passed over, that thou
mayest go in unto the land which the LORD thy
God giveth thee, a land that
floweth with milk and
honey; as the LORD God of thy
fathers hath promised
thee.”
4 “Therefore
it shall be when ye be gone over
these stones, which I command you this day, in
plaster them with plaster.” The stones were to be set up on
ch.11:29).
5 “And
there shalt thou build an altar unto the LORD thy
God, an altar of
stones: thou shalt not lift up any
iron tool upon them. 6 Thou shalt build the
altar of the LORD thy God of whole stones: and thou shalt
offer burnt
offerings thereon unto the LORD thy God: 7 And thou shalt offer peace
offerings, and shalt eat
there, and rejoice before the LORD thy God.”
Besides the monumental stones, an altar of whole stones, on which no
tool had
passed (compare Exodus 20:25) was to be erected, and burnt
offerings and peace
offerings were to be presented as at the establishment of the covenant at Sinai,
followed by the statutory festive entertainment (Ibid. ch.
24:5).
8 “And
thou shalt write upon the stones all the words of
this law very
plainly.” The
injunction to write the Law on the stones is repeated, with
the
addition that it was to be done very plainly, which shows that the main purpose
of
setting up the stones was that the Law might be easily known by the people
(compare Habakkuk 2:2). The stones
and the altar were fittingly placed on Ebal,
the
mount of cursing. For the setting up of the stones on which the Law
was
inscribed, and the building beside them of the altar, was the symbolical
renewal of the covenant of God with
and of
death” (II Corinthians 3:7, 9), and of
that Law which, though in
itself “holy, just, and
good” (Romans 7:12), can only,
because of man’s
perversity and sinfulness, bring on those who are under it a curse (Galatians 3:10).
When
Law in
same time to hearken to the voice of the Lord, and keep his commandments,
as
it had already done (ch.26:17-18; Micah 4:5).
9 “And
Moses and the priests the Levites spake unto all
Take heed,” - literally,
Be silent; Septuagint - σιώπα,
– siopa - with
silent
attention listen (compare Zechariah 2:13) - “and hearken, O
thou art become the
people of the LORD thy God. 10
Thou shalt therefore
obey the voice of the LORD thy God, and do His
commandments and His
statutes, which I command thee this day.”
“Very Plainly” (v. 8)
These words, “very plainly,” suggest three lines of
thought.
that THE LAW OF GOD
WAS TO BE WRITTEN VERY PLAINLY,
AS A PERMANENT, STANDARD
EXPRESSION OF RIGHT,
to which the people
might appeal. It was not to be left to a floating tradition.
To no such risks would God
expose His teaching.
There was no priesthood
in
clearly and accurately recorded that, upon all that pertained to life and godliness,
the people might see for themselves what the Lord had
spoken, and not be
dependent on any sacerdotal interpretation whatever. How clearly does this
fact
indicate the mind and will of Jehovah concerning our race! God would not
have
us walk
uncertainly. He would have the way of life so
plain, that the
“wayfaring
men, though fools,” (Isaiah
35:8) need not err therein.
has been carried out, not only in the matter here specially
referred to, but in
God’s later
disclosures also.
Ø
In the books which
Moses left behind him there was a revelation of
The Divine mind
and will so clear and distinct, that
no one
reading even the Pentateuch with a loyal faith need ever have been at
a loss to know that the ground of his trust was THE FORGIVING
LOVE OF GOD and that the duty of life was summed up in love to
God and love to man.
Ø
Later teachings are
given with equal, yea, with increasing clearness.
o
Those of the prophets.
o
Of our Lord.
o
Of the apostles.
In all, the main teachings are given “very
plainly.” Note: The plainness
of
Scripture is not of that kind
which men outgrow as they get older. Those
very passages which charm childhood with their simplicity, do
come to
have a fuller and deeper meaning for the “old disciple.” “Thy word have
I hid in mine heart that I might not sin against thee.” (Psalm 119:11)
Ø
Let us ever regard the
Bible as a Book for the people, and let us insist
on its being made the ultimate standard of appeal.
Ø
Let us use it as God
meant us to use it, not as a book, but as the
Book; not as man’s, but as God’s.
Ø
With such a Book
before us, let us walk
o
intelligently, as if we
understood the meaning of life;
o
thankfully, as if we
apprehended the glory of life;
o
earnestly, as if we
knew the solemnity of life;
o
hopefully, as those who are advancing towards the goal of life.
Having set up the Law and renewed the covenant in
upon the land the blessing and the curse of the Law, as already commanded
(see
ch.11:29). For this purpose six tribes were to station
themselves on
and
six on
The two mountains named stand opposite to each other, with a valley between,
about two hundred yards broad at the widest part, in which stood the town of
Shechem, now
because of their relative position, and probably also because they
stand in the
center of the land both from north to south, and from east to
west. It has
been suggested
that Ebal was appointed for the uttering of the curse, and Gerizim
for
the uttering of the blessing, because the
former was barren and rugged, the latter
fertile and smooth; but this is not borne out by the actual appearance of the two hills,
both being equally barren-looking,
though neither is wholly destitute of culture and
vegetation. The six tribes by
whom the blessing was to be pronounced were Simeon,
Jacob — Leah and Rachel. The tribes by whom the curse was to be uttered were
those descended from Zilpah, Leah’s
maid, viz. Gad and Asher; those descended
rom Bilhah, Rachel’s maid, viz. Dan
and Naphtali; with Zebulun and Reuben, both
descended from Leah. As, in order to obtain a division of the tribes
into two equal
portions, two of the sons of Leah must be assigned to the second
half, Zebulun and
Reuben were chosen, probably because the former was the
youngest of Leah’s sons,
and
the latter had by his sin forfeited his birthright (Genesis 49:4).
11 “And
Moses charged the people the same day, saying, 12
These shall
stand upon
Simeon, and Levi, and Judah, and Issachar,
and Joseph, and Benjamin:
13
And these shall stand upon
stand
upon the curse on
“Reuben, Gad, and Asher, and Zebulun,
Dan, and Naphtali.”
14 “And
the Levites shall speak, and say unto all the men of
a loud voice,” - The Levites — standing probably in some convenient spot
midway between the two mountains (compare Joshua 8:33) — were to
pronounce with a loud voice the blessing and the curse, so that all
might
hear; and the people were to give their assent, and take to themselves, as
it
were, the blessing or the curse as uttered, by a solemn Amen. By the
Levites here are intended, not the sons of Levi generally,
but that portion
of
them which belonged to the priesthood, and bare the ark of the covenant
(compare Joshua 8:33).
The curses to be pronounced were twelve in number, probably
to correspond with
the
number of the tribes. The blessings are not here recorded; but when the
injunction
here given was fulfilled by Joshua, the blessing as well as the curse was
pronounced
(Joshua 8:34). And probably, as the Jews report, each, the
blessing and the curse,
Was pronounced alternately (Talmud Bab., ‘Sotah,’ p. 7; Targum Hieros., in
loc.; Surcnhus., ‘Mishna,’
3:262). It has sometimes been doubted whether
any
human voice could be audible over so wide a stretch as that between
these two mountains; but this need be no longer matter of doubt,
for the
experiment has been repeatedly tried in recent times with success
(Tristram, ‘
p. 13). In the clear atmosphere of the East sounds travel
far. It is to be
borne in mind also that it was not a single voice that had to
make itself
heard across the valley on this occasion, but a chorus of voices
proceeding
from a body of priests stationed apparently in the midst between the two
companies (Joshua 8:33), and chanting in unison the words of each
blessing
or
curse.
In vs. 15-26, each of the first eleven curses is directed
against some
particular sin already denounced in the Law. The twelfth curse is directed
generally against all breaches of the Law, against those who fail or
refuse
to
set up the whole Law and follow it as the rule of life and conduct. This
shows that the sins specially denounced are selected by way of
specimen,
and
also, perhaps, because they are such as could for the most part be
easily concealed from judicial inspection.
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.” (Compare Exodus
20:4; Leviticus 26:1.)
16
“Cursed be he that setteth light by his father
or his mother. And all
the people shall say, Amen.” (Compare Exodus 21:17.)
17
“Cursed be he that removeth his neighbor’s
landmark. And all the
people shall say, Amen.” (Compare ch.19:14.)
18
“Cursed be he that maketh the blind to wander
out of the way. And
all the people shall say, Amen.” (Compare
Leviticus 19:14.)
19 “Cursed
be he that perverteth the judgment of the stranger,
fatherless,
and widow. And all the people shall say,
Amen.” (Compare ch.24:17.)
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.” (Compare
Leviticus
18:8; ch. 22:30.)
21
“Cursed be he that lieth with any manner of
beast. And all the
people shall say, Amen.” (Compare Leviticus 18:23; 20:15.)
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.” (Compare
Leviticus 18:9,17.)
24
“Cursed be he that smiteth his neighbor
secretly. And all the people
shall say, Amen.” (Compare Exodus
20:13; Numbers 35:16)
25
“Cursed be he that taketh reward to slay an
innocent person. And all
the people shall say, Amen.” (Compare Exodus
23:7-8.)
26 “Cursed be he that confirmeth
not all the words of this law to do them.
And all the people shall say, Amen.” (Compare ch. 28:15; Jeremiah 11:3-4
Ebal
and Gerizim (vs. 11-26)
This ceremony turns on the idea of the Law as primarily
entailing a curse. Blessings
and
curses were both to be recited (vs. 12-13). But the curse seems to have been
first
pronounced, and it only is given in the record. It has the lead in
the transaction. The
explanation is obvious. V. 26 shows that, in strictness, none can
escape the curse
(Psalm 130:3; Galatians 3:10). A blessing is pronounced from Gerizim,
but it is
abortive, as depending on a condition which no sinner can fulfill.
Hence:
o
The stones are all
placed on Ebal.
o
All the sons of the
bondwomen are placed on that mount
(compare
Galatians 4:21-31).
This is preferable to supposing that prominence is given to
the curse,
inasmuch as, under law, fear rather than love is the motive relied
on to
secure obedience. The appeal to fear is itself an
evidence that “the law is
not made for a
righteous man” (I Timothy 1:9). It brings
strikingly to
light the inherent weakness of the economy (Romans 8:3). When a
Law, the essence of which is love, requires to lean on curses to enforce it,
the
unlikelihood of getting it obeyed is tolerably manifest. As an actually
working system, the Mosaic economy, while availing itself of the Law to
awaken consciousness of sin and to keep men in the path of virtue, drew its
strength for holiness, not from the Law, but from the revelations
of love and grace
which lay within and behind it.
Thank God for the solution! “Christ hath
redeemed us from the curse of the Law, BEING MADE A CURSE
FOR
US! (Galatians 3:13). IN HIM
IS NO CODEMNATION!
(Romans 8:1).
A Grand “Amen!” (vs. 11-26)
It is more than possible that, with the strong disposition
there is nowadays to look on
Judaism as obsolete, the chapter before us may be very frequently passed over as if
full of curses that no longer have any effect; especially as Paul, in Galatians 3:, says,
“Christ hath
redeemed us from the curse of
the Law.” But we are apt, perhaps,
in
dealing with the doctrinal aspect
of these curses of the Law, in reference to the
Atonement, to
lose sight of their primary historical aspect in reference to
significance of both altar and pillar, pillar and altar, should be
taken into account. Here,
in
the valley between Gerizim and Ebal,
the grandest assembly met that was ever
convened. The Law was read in the people’s hearing, and the
people were to declare
themselves ready to brand sin with their curse, as God branded it
with His.
In a word, they were in a glorious league with the Great
King of heaven and earth, that,
whatever He disapproved, they would combine to brand
with the infamy of eternal
shame. As
SO ARE CHRISTIANS EXPECTED TO WAGE ETERNAL WAR AGAINST
SIN! Consider the
following points:
body.
righteousness, of course, all round, both as regards God and man.
that, for the world’s sake, there might be
one nation in which righteousness
was the supreme law.
righteousness, there is the altar and its sacrifice thereon, speaking to
the people of a
Divine provision for forgiving the penitent.
cooperate with God in honoring the Law from whose curse he has been
redeemed.
which are begotten in them who are of “the
ensure their entire
sympathy with God in the everlasting curse
pronounced against all unrighteousness.
educatory force throughout their whole life. And in their incessant
hatred
and condemnation of evil is the saying true in the highest
sense, Vox
populi, vox Dei (The voice of the people
Responses (vs. 11-26)
After the writing of the Law, and the sacrifices, there was
to be a great congregation, and
half of the people were to assemble on
Issachar, Ephraim, Manasseh, and Benjamin; (Only children
of Jacob’s married wives
were placed on the mount of blessing; but Reuben,
the firstborn, had forfeited this
privilege by reason of his sin [the
repulsive crime which marred his history, and
which turned the blessing of his dying father into a curse
{Genesis 49:3-4}– his
adulterous connection with Bilhah – we know
from scripture only the fact - Genesis
35:22]) while the other half were to assemble on
Gad, Asher, Zebulun, Dan, and
Naphtali. Now, we know from Numbers that the
order of march was this: Judah, Issachar, Zebulun,
Gershon and Merari with the
tabernacle, Reuben, Simeon, Gad, Kohath
with the sanctuary, Ephraim, Manasseh,
Benjamin, Dan, Asher, and Naphtali. The order for the arrangement, therefore, was
that the van, consisting of Judah and Issachar, marched to Gerizim; then Zebulun, the
next tribe, marched to Ebal; then the Gershonites and Merarites marched
to Gerizim;
then Reuben to Ebal; Simeon to Gerizim;
Gad to Ebal; the Kohathites
to Gerizim;
followed by Ephraim, Manasseh, and Benjamin, who were the followers
of the ark;
and
lastly the rearguard, Dan, Asher, and Naphtali, to Ebal.
No commander-in-chief
ever disposed of his men more impartially than did Moses in this address
beyond the
SACRIFICE, PASSED TO GERIZIM TO BLESS. In the march Levi
was divided into two parts — the Gershonites
and Merarites going forth
with the tabernacle furniture, while the Kohathites
went eighth with the ark
and sanctuary. But they unite at
indicate the mercy and blessing embodied in the whole ceremonial
law
which the Levites represented. The
Law in its judicial aspect might have
its penalties and
judgments, but it had its ceremonies of mercy
to
counterbalance these.
When we consider the tribes upon
the mount of blessing, we see that they
absorb the heroic in
were nobodies, so far as national heroism is concerned; whereas
the other
tribes became famous in the history of
the weight of the nation is assigned to the mount of
blessing.
WELL AS TO THE BLESSINGS PRONOUNCED IN THE NAME
OF GOD. Some
are ready with their responses to the blessings; they cannot
get too much of them. But they demur to any curses issuing from
God.
They think they are unworthy of
Him. It so happens, however, that, in the
great congregation between the mountains, the
curses of Ebal had
precedence of the blessings of Gerizim. The emphasis chronologically was
given to the curses. And our consciences must
acknowledge that the Law
of God must carry out its penalties punctually, or it will
forfeit all respect.
THEY ALL REST UPON RIGHT.
No one dare take up one of these
curses and suggest its omission or alteration. It is absolute
morality which
assigns a malediction to such crimes as these. They have the
hearty “Amen”
of every unbiased conscience.
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