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Commentary on Deuteronomy 27 verses 11–26
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.
[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 27:21 is a solemn declaration within the covenant renewal ceremony at Mount Ebal, pronouncing a severe curse upon anyone who engages in bestiality. This pronouncement underscores God's absolute standard for sexual purity, the sanctity of the created order, and the profound perversity of such an act as an abomination. The verse culminates with the entire assembly of Israel affirming this divine judgment with a resounding "Amen," signifying their corporate agreement to uphold God's holy laws and accept the grave consequences of disobedience.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 27:21, in its broader context within the covenant ceremony, employs several significant literary devices that amplify its impact. The most prominent is the Covenant Formula, where a divine pronouncement of judgment (the curse) is immediately followed by a communal affirmation ("Amen"). This structured repetition, occurring twelve times in Deuteronomy 27:15-26, creates a powerful, ritualistic binding of the people to the Law. The Repetition of "Amen" after each curse emphasizes the people's corporate responsibility and their solemn, binding agreement to the covenant's terms, ensuring no one could claim ignorance. Furthermore, the entire chapter utilizes Antithetical Parallelism by contrasting the blessings pronounced on Mount Gerizim with the curses on Mount Ebal, starkly highlighting the choice between obedience and disobedience, life and death, blessing and curse—a pervasive theme throughout Deuteronomy. The specific nature of this curse, addressing a hidden sin, also implies Divine Omniscience, reminding the people that even secret transgressions are known to God and subject to His inescapable judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 27:21 profoundly underscores the biblical emphasis on God's absolute holiness and His demand for sexual purity among His people. This severe condemnation of bestiality reveals that God's moral law extends beyond human-to-human interactions, touching upon the very order of creation and the sanctity of life itself. Such acts are not merely social taboos but "abominations" that defile both the individual and the land, demonstrating a profound rebellion against the Creator's design and a descent into unnatural perversion. The communal "Amen" transforms individual responsibility into a corporate covenant obligation, reminding us that the holiness of a community is built upon the adherence of its members to God's righteous standards. This principle of corporate accountability for sin, even hidden sin, is a recurring theme throughout biblical history, leading to national consequences when God's laws are disregarded.
REFLECTION AND APPLICATION
Deuteronomy 27:21, though addressing a specific ancient prohibition, carries timeless principles for believers today. It powerfully reminds us that God's standards for sexual morality are eternal, rooted in His holy character and the created order, not merely cultural constructs. In a world increasingly prone to redefining sexual ethics, blurring moral boundaries, and dismissing divine authority, this verse calls us to uphold God's unchanging truth regarding the sanctity of human sexuality, the distinctiveness of humanity within creation, and the proper boundaries for intimacy. Our bodies are sacred, temples of the Holy Spirit, and we are called to honor God with them, living lives of purity and holiness that reflect His character and His original design. Furthermore, the communal "Amen" challenges us to consider our corporate responsibility as the body of Christ. Do we, as a church, affirm God's righteous judgments and uphold His standards, even when they are unpopular or counter-cultural? Our collective "Amen" to God's Word should be evidenced not just in verbal assent but in a shared commitment to holy living, a willingness to teach and uphold biblical truth, and a compassionate yet firm stance against sin within our midst, always with grace and truth.
Questions for Reflection
FAQ
Why is bestiality so severely condemned in the Old Testament, even to the point of a curse?
Answer: Bestiality is condemned so severely because it represents a profound violation of God's created order and the sanctity of human sexuality. God established clear distinctions between humans, created in His image, and animals. Sexual relations with animals blur these fundamental boundaries, demeaning human dignity and perverting the divine design for intimacy and procreation. It was considered an "abomination" (to'evah), a term reserved for practices utterly detestable to God, often linked to pagan worship and the defilement of the land (as seen in Leviticus 18:23-25). Such acts were not merely social taboos but spiritual offenses that corrupted the individual and the community, threatening to bring divine judgment upon the nation, as they mirrored the depravity of the Canaanite cultures that Israel was to displace. The pronouncement of a curse highlights the extreme gravity of such a transgression in God's eyes, indicating a complete separation from His blessing and protection.
What is the significance of "all the people shall say, Amen" after each curse?
Answer: The repeated command for "all the people" to say "Amen" after each curse is profoundly significant, transforming a divine pronouncement into a binding communal oath. "Amen" means "so be it," "truly," or "it is firm." By saying "Amen," the entire assembly of Israel was not merely acknowledging the curse but solemnly affirming its truth, justice, and their personal and corporate commitment to uphold the law that the curse guarded. This collective affirmation demonstrated their understanding of the covenant terms, their acceptance of the consequences for disobedience, and their corporate responsibility to maintain holiness within the community. It was a public and binding pledge of allegiance to God's law, making every individual complicit in upholding the covenant and accountable for its violation, thereby reinforcing the gravity of their national covenant with God.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 27:21, with its pronouncement of a curse and the people's "Amen," finds profound and redemptive fulfillment in Jesus Christ. The curse for bestiality, like all curses enumerated in the Law, highlights humanity's inherent inability to perfectly uphold God's righteous standards and the inescapable judgment for sin that such failure brings. Yet, the New Testament reveals that Christ became a curse for us, redeeming us from the curse of the Law by being "hanged on a tree" (as powerfully stated in Galatians 3:13). He perfectly fulfilled the Law, bearing its full weight and its curses on the cross, thereby satisfying divine justice for all who believe. Furthermore, while the people's "Amen" in Deuteronomy signified their flawed commitment to a covenant they would ultimately break, Christ is the ultimate "Amen" to all of God's promises; in Him, "all the promises of God find their Yes" (as revealed in 2 Corinthians 1:20). Through Christ, God's perfect will is accomplished, and His new covenant of grace is established. Believers are no longer under the curse but are empowered by the Holy Spirit to live lives of true holiness and purity, fulfilling the righteous requirements of the Law not by external compulsion but by an inner transformation, as God's law is written on their hearts (as promised in Jeremiah 31:33 and explained in Romans 8:4). Thus, the terrifying "Amen" of Mount Ebal, signifying judgment for disobedience, is transformed into the joyful "Amen" of grace and redemption in Christ, who enables us to truly say "Amen" to God's holy standards through His indwelling Spirit.