TRV
Study This Verse
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.
Continue studying Deuteronomy 27:24 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Deuteronomy 27:24 is a solemn declaration within a series of twelve covenantal curses, condemning any individual who inflicts harm or injustice upon their neighbor in a clandestine manner. This verse powerfully underscores God's unwavering commitment to perfect justice, even for transgressions concealed from human eyes, and highlights the community's collective responsibility to affirm and uphold divine judgment, serving as a potent deterrent against hidden malice and a profound call for integrity in all human dealings.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 27:24 employs several potent literary devices to convey its profound message. The primary device is the Pronouncement of Curse, a formal, ritualistic declaration of divine judgment against specific transgressions. This is an integral part of a larger Covenantal Liturgy, where the curses and blessings are recited as a foundational act of national identity and commitment to God's law. The phrase "Cursed be he..." is a fixed Legal Formula that imbues the statement with absolute authority and solemnity. The inclusion of "secretly" introduces a powerful Contrast between the hidden nature of the sin and the public, communal affirmation of the curse. This highlights the Irony that while the sin is clandestine and seeks to evade human detection, its condemnation is overtly and universally acknowledged by the entire assembly. Finally, the collective "Amen" functions as a form of Call and Response, transforming passive listening into active participation and communal Ratification, solidifying the people's agreement and shared responsibility in upholding divine justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 27:24 profoundly illustrates God's character as a God of perfect justice and omniscience, who sees and judges not only outward actions but also the hidden intentions and secret deeds of the heart. This verse establishes a crucial theological principle: no sin, however concealed from human eyes, escapes divine scrutiny. It affirms that God's moral law extends beyond the visible realm of human courts, penetrating the private spaces where integrity is truly tested. The communal "Amen" further emphasizes the corporate responsibility of God's people to align themselves with His righteous judgments, fostering a society where justice and truth are upheld, even when challenging or inconvenient. It teaches that the pursuit of righteousness is not merely an individual endeavor but a collective commitment that shapes the very fabric of the community, ensuring that the vulnerable are protected and that all are held accountable to a divine standard that transcends human limitations.
REFLECTION AND APPLICATION
Deuteronomy 27:24 challenges us to examine the deepest recesses of our hearts and actions, reminding us that true righteousness extends far beyond public performance. It confronts the human tendency to believe that what is hidden from others is also hidden from God. This verse calls us to cultivate a profound sense of integrity, knowing that every thought, word, and deed, whether in the light or in the shadows, is known to the Almighty. It compels us to live with a holy fear of God, not as a paralyzing dread, but as a reverent awe that inspires us to walk in truth and love, even when no human eye is watching. Furthermore, the communal "Amen" serves as a powerful call for believers today to stand in solidarity against injustice, to speak truth, and to advocate for righteousness in our communities, even when it involves exposing uncomfortable truths or challenging popular opinion. Our "Amen" is expressed when we champion the cause of the vulnerable, when we refuse to participate in gossip or slander, and when we uphold ethical standards in all our dealings, knowing that our actions reflect our commitment to God's justice and His righteous character.
Questions for Reflection
FAQ
Why is the emphasis on "secretly" so significant in this curse?
Answer: The emphasis on "secretly" is profoundly significant because it addresses a category of sin that often escapes human detection and, consequently, human justice. In ancient Israelite society, as in any community, many transgressions could be brought before elders or judges for resolution. However, acts committed "secretly"—such as a hidden assault, slander whispered behind closed doors, or the surreptitious moving of a boundary stone—would be difficult or impossible to prove in a human court due to lack of witnesses. By specifically cursing those who "smiteth his neighbour secretly," God demonstrates His omniscience and His commitment to perfect justice. He ensures that even the most clandestine acts, which undermine trust and harm the fabric of society from within, will not go unpunished. This teaches that true accountability is ultimately to God, who sees all things, as affirmed in Hebrews 4:13, where it states that "everything is uncovered and laid bare before the eyes of him to whom we must give account."
What is the theological weight of "all the people shall say, Amen" in this context?
Answer: The communal declaration of "Amen" carries immense theological weight. It is not a passive agreement but an active, solemn affirmation and a binding oath. By collectively saying "Amen," the entire assembly of Israel:
CHRIST-CENTERED FULFILLMENT
Deuteronomy 27:24, with its condemnation of secret sin and the communal "Amen" of judgment, finds its profound Christ-centered fulfillment in several ways. Firstly, Jesus Christ is the ultimate embodiment of God's perfect justice, who "will bring to light what is hidden in darkness and will expose the motives of the heart" (1 Corinthians 4:5). While the curse in Deuteronomy reveals God's judgment against hidden malice, Christ, in His earthly ministry, exposed the hypocrisy of those who performed righteous acts for public acclaim while harboring corrupt hearts (e.g., Matthew 6:1-6). He taught that true righteousness originates from within, from a heart transformed by God, not merely from outward conformity to the law, as highlighted in the Sermon on the Mount (see Matthew 5). Secondly, the curse points to the universal reality of sin, including those hidden transgressions that separate humanity from a holy God. It is Christ who, as the Lamb of God who takes away the sin of the world, bore the full curse of the Law, including the judgment for all secret sins, on the cross (Galatians 3:13). He became "sin for us, so that in him we might become the righteousness of God" (2 Corinthians 5:21). Finally, the "Amen" of the people, signifying their affirmation of God's righteous judgment, is ultimately fulfilled in Christ Himself, who is "the Amen, the faithful and true witness, the beginning of God's creation" (Revelation 3:14). In Him, all of God's promises—including the promise of perfect justice and the ultimate defeat of all hidden evil—are "Yes" and "Amen" (2 Corinthians 1:20). Through Christ, believers are empowered by the Holy Spirit to live lives of integrity, walking in the light and no longer needing to hide their deeds, for they are now "children of light" (Ephesians 5:8-14).