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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 11:26–32. His three-level outline is real structure in the source text, so it is rendered as structure.
Here Moses concludes his general exhortations to obedience; and his management is very affecting, and such as, one would think, should have engaged them for ever to God, and should have left impressions upon them never to be worn out.
I.He sums up all his arguments for obedience in two words, the blessing and the curse (Deu 11:26), that is, the rewards and the punishments, as they stand in the promises and the threatenings, which are the great sanctions of the law, taking hold of hope and fear, those two handles of the soul, by which it is caught, held, and managed. These two, the blessing and the curse, he set before them, that is,
1.He explained them, that they might know them; he enumerated the particulars contained both in the blessing and in the curse, that they might see the more fully how desirable the blessing was, and how dreadful the curse.
2.He confirmed them, that they might believe them, made it evident to them, by the proofs he produced of his own commission, that the blessing was not a fool's paradise, nor the curse a bugbear, but that both were real declarations of the purpose of God concerning them.
3.He charged them to choose which of these they would have, so fairly does he deal with them, and so far is he from putting out the eyes of these men, as he was charged, Num 16:14. They and we are plainly told on what terms we stand with Almighty God.
(1.)If we be obedient to his laws, we may be sure of a blessing, Deu 11:27. But,
(2.)If we be disobedient, we may be as sure of a curse, Deu 11:28. Say you to the righteous (for God has said it, and all the world cannot unsay it) that it shall be well with them: but woe to the wicked, it shall be ill with them.
II.He appoints a public and solemn proclamation to be made of the blessing and curse which he had set before them, upon the two mountains of Gerizim and Ebal, Deu 11:29, Deu 11:30. We have more particular directions for this solemnity in Deu 27:11, etc., and an account of the performance of it, Jos 8:33, etc. It was to be done, and was done, immediately upon their coming into Canaan, that when they first took possession of that land they might know upon what terms they stood. The place where this was to be done is particularly described by Moses, though he never saw it, which is one circumstance among many that evidences his divine instructions. It is said be near the plain, or oaks, or meadows, of Moreh, which was one of the first places that Abraham came to in Canaan; so that in sending them thither, to hear the blessing and the curse, God reminded them of the promise he made to Abraham in that very place, Gen 12:6, Gen 12:7. The mention of this appointment here serves,
1.For the encouragement of their faith in the promise of God, that they should be masters of Canaan quickly. Do it (says Moses) on the other side Jordan (Deu 11:30), for you may be confident you shall pass over Jordan, Deu 11:31. The institution of this service to be done in Canaan was an assurance to them that they should be brought into possession of it, and a token like that which God gave to Moses (Exo 3:12): You shall serve God upon this mountain. And,
2.It serves for an engagement upon them to be obedient, that they might escape that curse, and obtain that blessing, which, besides what they had already heard, they must shortly be witnesses to the solemn publication of (Deu 11:32): "You shall observe to do the statutes and judgements, that you may not in that solemnity be witnesses against yourselves."
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Put the blessing: See Deut. 27. 12, etc. and Josue 8. 33, etc.
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Summary
Deuteronomy 11:29 delivers a foundational command from Moses to the Israelites, instructing them to perform a solemn covenant renewal ceremony upon entering the Promised Land. This pivotal act involved publicly declaring the blessings of obedience on Mount Gerizim and the curses of disobedience on Mount Ebal, thereby imprinting upon the new generation the profound and tangible consequences of their allegiance to the LORD's covenant and solidifying their commitment to His statutes in the very heart of the land they were about to inherit.
Context
Literary Context
This verse is strategically placed within Moses' second major discourse to the new generation of Israelites, delivered on the plains of Moab just before their entry into Canaan. It immediately follows the explicit declaration in Deuteronomy 11:26-28, where Moses sets before them "a blessing and a curse." The command for the Gerizim and Ebal ceremony serves as the concrete, physical manifestation of this choice, designed to solidify the covenant in the very heart of the land they were about to possess. This prophetic instruction would later find its dramatic fulfillment under Joshua's leadership, as meticulously recorded in Joshua 8:30-35, underscoring the continuity of divine command and human obedience across generations and reinforcing the binding nature of the covenant.
Historical & Cultural Context
The ceremony on Mount Gerizim and Mount Ebal was to take place near Shechem, a strategically vital and historically significant location in the central hill country of Canaan. Shechem was where Abraham first built an altar in the land (Genesis 12:6-7), and where Jacob later settled (Genesis 33:18-20). The choice of these two mountains, Mount Gerizim being generally more fertile and verdant, and Mount Ebal more rugged and barren, provided a powerful visual and symbolic representation of the stark contrast between the outcomes of obedience and disobedience. Such public, ceremonial declarations were not uncommon in ancient Near Eastern treaty-making, where the terms of a covenant, including blessings for loyalty and curses for rebellion, were often recited and ritually affirmed by the vassal party, making this ceremony deeply resonant with the cultural understanding of the time.
Key Themes
Deuteronomy 11:29 powerfully contributes to several overarching themes within the book of Deuteronomy and the broader Pentateuch. The command underscores the conditional nature of the Mosaic covenant. Israel's continued well-being, prosperity, and tenure in the land were directly contingent upon their faithful adherence to God's laws. The public display on these mountains served as a dramatic, visual, and auditory reminder that blessings would follow obedience, and curses would follow disobedience, making the consequences clear and unavoidable. God consistently sets before His people a clear, existential choice between two paths: the path of life and blessing through faithfulness, or the path of death and curse through rebellion. This foundational principle, articulated explicitly in Deuteronomy 30:19, is central to the entire Deuteronomic theology, emphasizing human responsibility in responding to divine grace. While God sovereignly brings Israel into the land, this verse highlights Israel's active responsibility to "put" (declare) the blessings and curses. It illustrates the dynamic interplay between God's faithfulness to His promises and humanity's required response of obedience, demonstrating that God's covenant demands a reciprocal commitment from His people.
Exposition and Analysis
Key Word Analysis
The verb "put" (נָתַן, H5414, nâthan') is a highly versatile Hebrew verb meaning "to give," "to place," "to set," or "to appoint." In this context, it signifies an active, deliberate, and public declaration or assignment. It's not merely a passive recognition but an intentional act of establishing or pronouncing. The Israelites were not simply to acknowledge the blessings and curses but to formally "place" or "assign" them to their respective mountains, making them tangible and undeniable to all who witnessed the ceremony.
The term "blessing" (בְּרָכָה, H1293, Bᵉrâkâh') encompasses divine favor, prosperity, and well-being. Derived from the root meaning "to kneel" or "to bless," it implies God's benevolent provision and presence when His covenant terms are upheld. This includes fruitfulness in all aspects of life—agricultural abundance, numerous offspring, protection from enemies, and overall flourishing, representing God's active bestowing of good.
In stark contrast, "curse" (קְלָלָה, H7045, qᵉlâlâh') signifies divine disfavor, misfortune, and judgment. Derived from a root meaning "to be light" or "to make contemptible," it denotes a state of barrenness, hardship, defeat, and alienation from God's protective hand. It is the severe consequence of covenant violation, leading to a reversal of the blessings and an experience of divine displeasure, often involving a stripping away of prosperity and security.
Verse Breakdown
"And it shall come to pass, when the LORD thy God hath brought thee in unto the land whither thou goest to possess it"
This opening clause emphasizes God's initiative and faithfulness in fulfilling His covenant promises. It is the sovereign LORD (Yᵉhôvâh, H3068) and God (ʼĕlôhîym, H430) who will, by His power, bring Israel into the promised land (ʼerets, H776) which they are to "possess" (yârash, H3423). This divine action precedes and enables the human response, setting the stage for the covenant ceremony as a necessary and appropriate response to God's gracious provision. It grounds the entire command in the reality of God's redemptive history with His people.
"that thou shalt put the blessing upon mount Gerizim"
This is the first specific instruction to Israel. They are commanded to actively "put" (nâthan, H5414) or declare the blessings (Bᵉrâkâh, H1293) on Mount Gerizim (Gᵉrizîym, H1630). This mountain (har, H2022), often described as more fertile and verdant, naturally symbolized life, growth, and prosperity. The act of placing the blessing there would have been a visual and auditory affirmation of the positive outcomes of obedience, pronounced by the Levites and affirmed by the people, serving as a powerful reminder of God's desire for their flourishing.
"and the curse upon mount Ebal"
This is the second, contrasting instruction. The curses (qᵉlâlâh, H7045) were to be declared on Mount Ebal (ʻÊybâl, H5858), typically viewed as more barren and rugged. This geographical contrast powerfully underscored the severity and desolation associated with disobedience. The public declaration of curses served as a stark warning, designed to instill a healthy fear of the consequences of rebellion and to motivate faithful adherence to the covenant, making the potential repercussions of unfaithfulness undeniably clear.
Literary Devices
Deuteronomy 11:29 employs several potent literary devices to convey its message with maximum impact. Antithesis and Juxtaposition are central, as the verse starkly contrasts "blessing" and "curse," assigning each to a distinct mountain, "Mount Gerizim" and "Mount Ebal." This creates a powerful binary, emphasizing the clear, non-negotiable, and unavoidable choice presented to Israel. Symbolism is also prominent; the mountains themselves become potent symbols—Gerizim representing life, fertility, and divine favor, while Ebal represents barrenness, judgment, and divine displeasure. The physical landscape is thus imbued with profound theological meaning, making the abstract concepts of blessing and curse tangible. Furthermore, the verse functions as a Prophecy or Foreshadowing, detailing a future event that Israel is commanded to perform, which was later meticulously fulfilled in the book of Joshua. This highlights the didactic and prescriptive nature of the command, serving as a constant reminder of the covenant's terms and the seriousness of their commitment.
Theological and Thematic Connections
Deuteronomy 11:29 encapsulates the core theological principle of the Mosaic Covenant: a conditional relationship where divine favor and disfavor are directly tied to human obedience or disobedience. This principle, while specific to Israel's national covenant, resonates with broader biblical truths about God's justice, His holiness, and the reality of consequences for human choices. It reveals a God who is both gracious in His provision of the land and righteous in His demand for faithfulness. This passage serves as a foundational text for understanding the Deuteronomic history, where the subsequent success or failure of Israel in the land is consistently measured against their adherence to these very covenant terms. It also foreshadows the prophetic warnings throughout the Old Testament, where prophets continually call Israel back to the "blessing" path and warn of the "curse" of exile and judgment for their persistent rebellion, underscoring the enduring nature of God's moral order.
Reflection and Application
Deuteronomy 11:29, though rooted in the Old Covenant, offers enduring principles for believers today. It powerfully reminds us that God's commands are not arbitrary but are designed for our flourishing, and that our choices have real, often profound, consequences. While we are no longer under the Mosaic Law for salvation, the spiritual principle of sowing and reaping, and the reality that aligning our lives with God's revealed will leads to spiritual blessing and peace, remains profoundly true. Disobedience, conversely, leads to spiritual barrenness, broken fellowship, and a departure from God's best for us. This passage challenges us to consider the "mountains" in our own lives—the clear choices between paths that honor God and those that do not. It calls us to actively and publicly (through our lives and witness) declare the goodness of God's ways and the dangers of straying from them, both for ourselves and for the communities we influence, fostering a renewed commitment to living in accordance with divine wisdom.
Questions for Reflection
FAQ
Why were these specific mountains chosen for the ceremony?
Mount Gerizim and Mount Ebal were chosen primarily for their geographical prominence and symbolic contrast. They are located in the central hill country of Canaan, near the ancient city of Shechem, which held significant historical and strategic importance for Israel. Mount Gerizim is generally more fertile and verdant, while Mount Ebal is typically more barren and rugged. This natural contrast provided a powerful visual aid for the ceremony, symbolizing the stark difference between the blessings of obedience (life, fruitfulness) and the curses of disobedience (barrenness, hardship). Their central location also made them accessible and visible to a large portion of the Israelite population, ensuring the widespread impact of this solemn covenant renewal.
Was this command actually carried out by the Israelites?
Yes, the command given in Deuteronomy 11:29 was indeed carried out by Joshua shortly after Israel entered the Promised Land. Joshua 8:30-35 describes the meticulous fulfillment of this instruction. Joshua built an altar to the LORD on Mount Ebal, wrote a copy of the Law on stones, and then divided the tribes, with half standing before Mount Gerizim to receive the blessings and the other half before Mount Ebal to hear the curses. The Levites recited the blessings and curses, and all Israel, with their elders, officers, and judges, stood on either side of the Ark of the Covenant, affirming the covenant publicly. This ceremony solidified their commitment to God's Law in the heart of the new land, demonstrating the nation's corporate submission to divine authority.
Does this passage mean God curses people today for disobedience, similar to the Old Testament?
While the specific national curses of the Old Covenant (like famine, defeat, or exile) do not apply to New Covenant believers in the same way, the underlying principle of consequences for disobedience remains. Under the New Covenant, established through Christ, believers are redeemed from the curse of the law (Galatians 3:13). Our standing before God is based on Christ's perfect obedience and sacrifice, not our own. However, disobedience still leads to negative spiritual consequences such as broken fellowship with God, a lack of peace, diminished spiritual fruitfulness, and the loving discipline of the Lord (Hebrews 12:5-11). The "blessings" for believers are found in Christ (e.g., peace, joy, spiritual growth, eternal life), and while God does not "curse" His children in the sense of condemnation, He allows us to experience the natural and spiritual repercussions of choices that deviate from His will, guiding us back to His path of life.
Christ-Centered Fulfillment
Deuteronomy 11:29, with its stark contrast of blessing and curse, finds its ultimate fulfillment and resolution in Jesus Christ. The ceremony on Mount Gerizim and Mount Ebal vividly portrayed humanity's fundamental dilemma: how to attain blessing and avoid curse when perfect obedience to God's law is impossible for fallen humanity. Jesus, as the perfect Son of God, is the only one who perfectly fulfilled the Law, embodying the ultimate "blessing" of righteousness. More profoundly, He became the "curse" for us, as Galatians 3:13 declares: "Christ redeemed us from the curse of the law by becoming a curse for us." On the cross, Jesus bore the full weight of the divine judgment and disfavor that humanity deserved for its disobedience, effectively absorbing the "curse of Mount Ebal" into Himself. Through His atoning sacrifice, all who believe in Him are no longer under the condemnation of the law but are freely given the "blessing of Mount Gerizim"—the righteousness of God, adoption as sons and daughters, and the promise of eternal life (Ephesians 1:3). Thus, in Christ, the choice presented in Deuteronomy is resolved not by human effort, but by divine grace, ushering believers into a new covenant where the ultimate blessing is union with the One who conquered the curse and secured everlasting life.