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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 27:11–26. His three-level outline is real structure in the source text, so it is rendered as structure.
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, Deu 27:12. 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 4:31. 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 (Deu 10:8), the priests did it daily, Num 6:23. 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, Mat 5:3, etc.
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 10:29. 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, Deu 27:15. 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, Deu 27:16. 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, Deu 27:17. See Deu 19:14. 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, Deu 27:18. 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, Mat 15:14, 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, Deu 27:19. 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 20:11), but, which is more dreadful, to the wrath of God; bestiality likewise, Deu 27:21.
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 (Deu 27:24), 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, Deu 27:25. See Psa 15:5.
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, Deu 27:26. 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, Psa 119:126. The apostle, following all the ancient versions, reads it, Cursed is every one that continues not, Gal 3:10. 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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
[Daniel 9:11] "'And (the curse) has come upon us drop by drop.'" That is, Thou hast not poured out upon us all of Thy wrath, for we should not have been able to bear it, but Thou hast poured forth a mere droplet of Thy fury, in order that we might return unto Thee once we have been immeshed in Thy snare.
"'The malediction and the curse which were written in the book of Moses, the servant of God...'" In Deuteronomy we read the curses and blessings of the Lord (Deuteronomy 27:11-28:14), which were afterwards uttered in Mount Gerizim and Ebal upon the righteous and upon the sinners.
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Summary
Deuteronomy 27:12 initiates a profound and dramatic covenant renewal ceremony mandated by Moses, detailing the specific six tribes—Simeon, Levi, Judah, Issachar, Joseph, and Benjamin—who were designated to stand upon Mount Gerizim. Their solemn role was to pronounce blessings upon the people of Israel immediately after their entry into the Promised Land across the Jordan River, thereby publicly affirming the nation's commitment to the Mosaic covenant and the conditional nature of divine favor in the land.
Context
Literary Context
Deuteronomy 27:12 is situated within Moses' final discourses to the Israelites on the plains of Moab, just before their entry into Canaan. Chapters 27 and 28 form a pivotal unit, outlining the covenant ceremony at Mount Gerizim and Mount Ebal, which serves as a grand, public affirmation of the Mosaic Law. Verse 12 specifically names the first six tribes appointed to pronounce blessings, setting the stage for the subsequent listing in Deuteronomy 27:13 of the tribes assigned to pronounce curses from Mount Ebal. This entire ceremony, culminating in the extensive blessings and curses of Deuteronomy 28, underscores the foundational choice presented to Israel: obedience leading to life and prosperity, or disobedience leading to judgment and exile. The command given here is later fulfilled in Joshua 8:30-35, demonstrating the importance of adherence to Moses' instructions.
Historical & Cultural Context
The ceremony at Mount Gerizim and Mount Ebal was to take place near Shechem, a strategically and historically significant location. It was here that Abraham first built an altar upon entering Canaan, as recorded in Genesis 12:6-7, making it a sacred site for covenant remembrance. In the ancient Near East, covenant renewal ceremonies were common, often involving public declarations, rituals, and the establishment of physical markers. This particular event was unique in its dramatic staging, utilizing the natural amphitheater formed by the two mountains. Mount Gerizim, generally more fertile and verdant, symbolized blessing and life, contrasting with the more barren Mount Ebal, which represented curses and judgment. The act of crossing the Jordan River, detailed in Joshua 3, marked a critical transition from wilderness wandering to settling in the land, making this covenant reaffirmation a foundational act for their new national life.
Key Themes
This verse contributes significantly to several overarching themes within Deuteronomy and the broader Pentateuch. Firstly, it highlights Covenant Affirmation and Renewal, emphasizing Israel's ongoing commitment to the covenant established at Sinai. The public, national act of declaring blessings and curses underscored the conditional nature of their continued enjoyment of the Promised Land, contingent upon their obedience to God's law, as elaborated in Deuteronomy 28:1-14. Secondly, the theme of Divine Blessing and Human Responsibility is prominent, with Mount Gerizim specifically designated as the site for pronouncing God's promised favor for obedience. This reinforces the idea that God's blessings are not automatic but are received through faithful adherence to His commands. Lastly, the division of the tribes and their assigned roles underscores Corporate Unity and Collective Responsibility. While specific tribes were chosen for each mountain, the entire nation was present and participated, emphasizing that the covenant was a communal responsibility and that the well-being of the whole depended on the faithfulness of its parts.
Exposition and Analysis
Key Word Analysis
This verb signifies not merely a physical posture but also a position of readiness, authority, or steadfastness. In this context, it implies that these tribes were to take their designated place with solemnity and purpose, prepared to act as agents in the pronouncement of divine blessings. Their "standing" underscored the gravity and official nature of the ceremony, indicating a firm and unyielding commitment to the covenant.
The root meaning of bârak is "to kneel," often associated with bowing in reverence or receiving a gift. In its active form, as here, it means "to confer favor, prosperity, or divine enablement." The tribes were not creating the blessings themselves but were acting as conduits, pronouncing the blessings that God would bestow upon His obedient people. This act of blessing was a declaration of God's good will and the positive consequences of covenant faithfulness.
Verse Breakdown
"These shall stand upon mount Gerizim"
This clause provides the geographical and positional instruction for the first group of tribes. "Mount Gerizim" is identified as the specific location for the pronouncement of blessings, setting it apart from Mount Ebal. The act of "standing" denotes a formal, public, and authoritative posture for the ceremony.
"to bless the people"
This specifies the primary purpose of the tribes' presence on Mount Gerizim. Their role was to articulate the blessings promised by God to Israel for their obedience to the covenant. This was not a passive observation but an active, vocal participation in the covenant renewal.
"when ye are come over Jordan;"
This temporal marker indicates that the ceremony was to occur immediately after Israel's successful entry into the Promised Land. It signifies a foundational act for their new life in Canaan, establishing the terms of their dwelling there from the outset. The crossing of the Jordan itself was a miraculous act of divine faithfulness, making the subsequent covenant renewal a fitting response.
"Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin:"
This enumeration lists the six specific tribes assigned to Mount Gerizim. The selection of these tribes is notable; Levi, as the priestly tribe, was naturally involved in sacred ceremonies. Judah, the tribe from which kings would come, and Joseph (representing Ephraim and Manasseh), the largest and most prominent northern tribes, also held significant positions. The specific arrangement of tribes likely held symbolic or practical significance, possibly relating to their historical encampment positions or future tribal territories, ensuring broad representation in the act of blessing.
Literary Devices
Deuteronomy 27:12, as part of a larger pericope, employs several significant literary devices. Enumeration is clearly present in the precise listing of the six tribes, providing a detailed and authoritative instruction. This specificity emphasizes the divine order and the importance of each tribal unit's participation. The verse also functions as a form of Foreshadowing, anticipating the actual performance of this ceremony as recorded later in Joshua 8. This literary technique builds narrative tension and demonstrates the reliability of Moses' prophetic commands. Furthermore, the very concept of two mountains, Gerizim and Ebal, representing blessings and curses respectively, employs powerful Symbolism and Antithesis. While only Gerizim is mentioned here, its inherent contrast with Ebal (mentioned in the subsequent verse) creates a dramatic backdrop, visually and conceptually reinforcing the stark choice between obedience and disobedience that lay before the nation of Israel.
Theological and Thematic Connections
Deuteronomy 27:12 underscores the profound theological principle that divine blessing is intrinsically linked to covenant faithfulness. The solemn assembly at Mount Gerizim and Mount Ebal was not merely a ritual but a public, national commitment to the terms of God's covenant, establishing the framework for Israel's relationship with Yahweh in the Promised Land. It highlights God's desire to bless His people, but also His expectation of their responsive obedience. This act served as a perpetual reminder that their prosperity, security, and well-being in the land were not inherent rights but gracious provisions contingent upon their adherence to His laws. The division of tribes and their collective participation emphasized that covenant keeping was a corporate responsibility, affecting the entire community.
Reflection and Application
Deuteronomy 27:12, while rooted in an ancient covenant ceremony, offers timeless principles for contemporary believers. It reminds us that God's blessings are often contingent upon our posture of obedience and faithfulness to His revealed will. Just as the tribes were called to a public declaration of commitment, so too are believers called to openly confess their faith and align their lives with Christ's teachings. This passage encourages us to consider the "mount Gerizim" moments in our own lives—opportunities to embrace and declare God's truth, knowing that spiritual prosperity and flourishing flow from walking in His ways. It also highlights the communal aspect of faith; our individual obedience contributes to the spiritual health of the wider body of Christ, and collectively, we are called to uphold and proclaim God's truth in the world. The stark choice between blessing and curse, though fulfilled differently in the New Covenant, still resonates as a call to discern and choose the path of life found in Christ.
Questions for Reflection
FAQ
Why were these specific six tribes chosen to stand on Mount Gerizim to pronounce blessings?
The text does not explicitly state the criteria for the selection of these specific tribes for Mount Gerizim, nor for the other six tribes for Mount Ebal. However, biblical scholars suggest several possibilities. The selection likely ensured a broad representation of the nation, perhaps reflecting their historical encampment positions around the Tabernacle or their future tribal territories. It's also notable that Levi, the priestly tribe, is among those on Gerizim, which aligns with their role in sacred ceremonies and teaching the law. Joseph (representing Ephraim and Manasseh) and Judah were also prominent tribes. The division may have been pragmatic, ensuring a balanced and representative participation from across the Israelite confederation in this foundational covenant ceremony.
What is the significance of Mount Gerizim and Mount Ebal in this ceremony?
Mount Gerizim and Mount Ebal are two prominent mountains in the central hill country of Canaan, located near the ancient city of Shechem. Their significance is primarily symbolic and geographical. Mount Gerizim is generally more fertile and verdant, visually representing the blessings of life and prosperity that come from obedience to God's covenant. In contrast, Mount Ebal is more rugged and barren, symbolizing the curses and desolation that result from disobedience. The natural amphitheater formed by these two mountains allowed for the entire nation to hear the blessings and curses pronounced, making the ceremony a powerful and unforgettable public declaration of the covenant's terms. This dramatic setting underscored the clear choice set before Israel: the path of life through obedience or the path of death through rebellion, as outlined in Deuteronomy 30:19.
Was this covenant renewal ceremony actually performed by the Israelites?
Yes, the historical fulfillment of this command is explicitly recorded in the book of Joshua. After the conquest of Ai, Joshua led the Israelites to the very location Moses commanded. Joshua 8:30-35 describes Joshua building an altar on Mount Ebal, writing a copy of the Law on stones, and then assembling the entire nation, including women, children, and sojourners, between Mount Gerizim and Mount Ebal. There, half the tribes stood opposite Mount Gerizim and half opposite Mount Ebal, and Joshua read all the words of the Law, including the blessings and the curses, just as Moses had commanded. This fulfillment underscores the importance of Moses' instructions and Israel's commitment to the covenant upon entering the Promised Land.
Christ-Centered Fulfillment
Deuteronomy 27:12, with its focus on the pronouncement of blessings contingent upon covenant obedience, finds its ultimate fulfillment and transformation in Jesus Christ. While the Old Covenant blessings were largely temporal and tied to land and physical prosperity, Christ inaugurates a New Covenant, sealed by His blood, which offers spiritual and eternal blessings. He is the true source of all blessings, not merely a conduit. The "blessings" pronounced from Mount Gerizim pointed to a righteousness that Israel could not perfectly achieve, leading to a cycle of obedience and failure. However, in Christ, the perfect Son of God, all the promises of God find their "Yes" and "Amen" (2 Corinthians 1:20). He perfectly fulfilled the Law, becoming the obedient Lamb who takes away the sin of the world (John 1:29), thereby securing for believers not a conditional blessing based on their performance, but an unconditional, spiritual inheritance. Through faith in Him, we are blessed with every spiritual blessing in the heavenly places (Ephesians 1:3), redeemed from the curse of the law (Galatians 3:13), and brought into an everlasting covenant of grace. The dramatic scene at Gerizim foreshadows the ultimate blessing that flows from the cross, where Christ, our High Priest and Mediator, secured eternal life and reconciliation with God for all who believe (Hebrews 9:15).