TRV
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 27:25 is a solemn declaration within the covenant renewal ceremony, pronounced from Mount Ebal, condemning the egregious act of accepting a bribe or "reward" to unjustly take the life of an innocent person or to pervert justice against them. This verse powerfully underscores God's unwavering commitment to absolute justice, the inviolable sanctity of human life, and the collective responsibility of the community to uphold these divine standards through their binding affirmation, "Amen."
Context
Literary Context
Deuteronomy 27:25 is situated within a profound covenant renewal ceremony, a pivotal event commanded by Moses to be enacted once the Israelites entered the Promised Land. This chapter meticulously details a series of twelve curses, to be proclaimed by the Levites from Mount Ebal (Deuteronomy 27:15-26), while blessings were to be declared from Mount Gerizim. Each curse addresses a specific transgression, often one that could be committed in secret or against the most vulnerable members of society, thereby emphasizing the pervasive reach and moral depth of God's law. The repeated communal response, "And all the people shall say, Amen," transforms these declarations from mere pronouncements into a binding, self-imprecatory oath, solidifying the entire nation's commitment to the covenant and its ethical demands. This particular curse, focusing on judicial corruption and murder, highlights a fundamental pillar of a just and righteous society, underscoring its immense gravity within the broader legal and moral framework of the Mosaic Law.
Historical & Cultural Context
The setting for this monumental ceremony is the threshold of the Promised Land, marking a critical transition for Israel from a nomadic people to a settled nation with established institutions. The establishment of a fair and impartial legal system was paramount for the stability, righteousness, and divine favor of this nascent society. In the ancient Near East, bribery was a pervasive and destructive force, frequently undermining justice and leading to the oppression of the poor, the marginalized, and the vulnerable. The concept of an "innocent person" (Hebrew: naqi) was foundational in a legal system that sought to protect the blameless from false accusations, malicious plots, and corrupt judgments. The public, ritualistic nature of the ceremony on Mount Ebal and Mount Gerizim was designed to deeply impress upon the collective consciousness of the Israelites the solemnity of their covenant obligations and the severe consequences of disobedience, thereby fostering a culture of accountability and reverential fear of God.
Key Themes
This verse contributes significantly to several overarching themes woven throughout Deuteronomy and the broader Pentateuch. Firstly, it powerfully articulates the theme of Divine Justice and the Condemnation of Corruption. God's character is inherently just and righteous, and He demands that His people reflect this attribute in their societal structures and individual conduct. The "reward" (Hebrew: shachad, bribe) is explicitly condemned as a profound affront to divine justice, aligning with other prohibitions against perverting judgment for illicit gain, such as those found in Exodus 23:8 and Proverbs 17:23. Secondly, the verse underscores the Sanctity of Human Life. By protecting the "innocent person," it reinforces the fundamental biblical principle that human life is sacred and created in God's image, aligning directly with the Sixth Commandment, You shall not murder. Thirdly, the repeated "And all the people shall say, Amen" emphasizes Covenant Accountability and Communal Responsibility. The "Amen" (Hebrew: ʼâmên, meaning "so be it" or "truly") is not passive agreement but an active, binding affirmation, signifying the community's collective commitment to uphold these laws and accept the consequences of their violation, echoing similar communal affirmations found elsewhere, such as in Nehemiah 8:6.
Exposition and Analysis
Key Word Analysis
This term (H7810) consistently carries the negative connotation of a bribe throughout the Old Testament, particularly one offered or accepted to pervert justice or to influence a decision illicitly. It implies a payment made for an immoral or unjust purpose, highlighting the mercenary and corrupt nature of the act condemned in this verse. The acceptance of such a "reward" to harm an innocent person reveals a profound moral depravity, valuing illicit gain over human life and divine justice.
The word (H5355) literally means "clean," "pure," or "blameless." In a legal context, it refers to someone who is free from guilt or culpability for the crime of which they are accused. The emphasis on the victim's innocence intensifies the heinousness of the act, as it is not merely murder but the unjust taking of a blameless life, often through a perversion of the legal process. This term underscores God's profound concern for the vulnerable and unjustly accused.
This powerful Hebrew affirmation (H543) transcends mere agreement. It signifies "so be it," "truly," or "let it be established." In this covenant context, the communal "Amen" functions as a solemn oath, a self-imprecation whereby the people bind themselves to the curse, acknowledging its truth and accepting its consequences if they violate the stated law. It transforms the curse from a mere declaration into a binding, communal commitment to uphold justice.
Verse Breakdown
"Cursed [be] he that taketh reward to slay an innocent person"
This clause directly pronounces a divine curse upon any individual who accepts a bribe or illicit payment with the intent of causing the death of a blameless person. The phrase "to slay" (H5221, nâkâh, here in the Hiphil infinitive construct, lehakkot) implies not only direct murder but also judicial murder, where a person is unjustly condemned to death through a corrupted legal process. The "reward" (H7810, shachad) highlights the mercenary motive, emphasizing the profound moral corruption of valuing financial gain over the sanctity of human life and the integrity of justice. This is an act of profound wickedness, striking at the heart of both divine law and human dignity.
"And all the people shall say, Amen"
This second clause describes the mandatory communal response to the curse. The collective "Amen" (H543, ʼâmên) signifies the entire nation's solemn agreement with the curse's validity and their public commitment to its enforcement. It serves as a powerful deterrent and a binding oath, indicating that the community collectively assents to the divine judgment against such a heinous act and accepts responsibility for upholding the standard of justice that protects the innocent. It binds every member of the community to this moral and legal standard.
Literary Devices
Deuteronomy 27:25, within its broader context, employs several potent literary devices. The most prominent is Anaphora, the repetition of the phrase "Cursed be he that..." at the beginning of each of the twelve curses (Deuteronomy 27:15-26). This creates a powerful, rhythmic, and memorable litany, emphasizing the gravity and universality of these prohibitions. The structured call-and-response format, with the Levites pronouncing the curse and "all the people" responding with "Amen," functions as a Ritual Formula or Litany, transforming the legal pronouncements into a solemn, communal act of covenant affirmation. This ritualistic repetition reinforces the collective responsibility and deepens the impact of each curse. Furthermore, the verse itself is an Imprecation, a direct invocation of divine judgment against a specific transgression. The stark Contrast between the "reward" (illicit gain) and the "innocent person" (blameless victim) powerfully underscores the moral depravity of the act, highlighting the perversion of justice for selfish ends.
Theological and Thematic Connections
Deuteronomy 27:25 powerfully articulates God's character as fundamentally just and righteous, demanding that His covenant people reflect this attribute in their societal structures and individual conduct. The condemnation of taking a bribe to harm the innocent underscores that perverting justice and devaluing human life for material gain is an egregious offense against God's holiness and His created order. This verse links the sanctity of life directly to the integrity of the judicial system, revealing that true justice is not merely about legal procedures but about protecting the vulnerable and upholding righteousness. It is a call to societal integrity, where the pursuit of wealth never justifies the oppression or destruction of the blameless.
Reflection and Application
Deuteronomy 27:25 remains profoundly relevant, serving as a timeless and urgent warning against the insidious nature of corruption and injustice, particularly when it targets the vulnerable and blameless. For individuals, this verse calls for unwavering integrity, a refusal to compromise moral principles for personal gain, and a commitment to truth even when it comes at a cost. It challenges us to examine our own hearts for any inclination to prioritize profit or advantage over the well-being and rights of others. For societies, it demands the establishment and vigilant protection of fair and impartial legal systems that genuinely defend the innocent and prosecute the guilty, irrespective of wealth, power, or influence. The communal "Amen" reminds us that upholding justice is not solely the responsibility of judges, lawyers, or leaders, but a collective duty of all citizens to speak out against injustice, to advocate for the oppressed, and to actively affirm righteousness in their communities. Christians, as followers of a just God, are called to be agents of justice in a world often swayed by greed and corruption, actively seeking to embody the principles of fairness, compassion, and truth in all spheres of life.
Questions for Reflection
FAQ
Why is this specific curse included among others like idolatry and dishonoring parents?
This curse is included because it addresses a foundational sin that strikes at the very heart of both divine justice and societal order. Unlike some sins that might be public (like idolatry), taking a bribe to slay an innocent person often involves hidden corruption and the perversion of legal processes, making it particularly insidious and difficult to uncover. By including it in this list of solemn curses, God underscores its extreme gravity. It highlights His unwavering commitment to the sanctity of human life and the integrity of justice, demonstrating that the perversion of the legal system for gain is as abhorrent to Him as direct rebellion or spiritual infidelity. It is a sin that undermines the very fabric of a righteous community, making it a prime candidate for a collective "Amen" and a divine curse, as seen throughout Deuteronomy 27.
What does "Amen" truly signify in this context?
In this context, "Amen" (H543, ʼâmên) is far more than a simple "yes" or "I agree." It functions as a solemn, binding oath, a public declaration of self-imprecation. When "all the people" say "Amen" after each curse, they are not merely acknowledging the curse; they are actively assenting to its truth, affirming its justness, and, crucially, binding themselves to its consequences should they or their community violate the stated law. It signifies a profound commitment to the covenant, a public pledge to uphold the divine standard, and an acceptance of the divine judgment that would follow disobedience. This communal "Amen" transforms a pronouncement into a shared act of accountability and a collective responsibility to maintain justice, echoing its use in other covenant affirmations like Nehemiah 5:13.
How does this curse relate to the broader biblical theme of the sanctity of life?
This curse is directly and profoundly related to the sanctity of life. By condemning the act of taking a "reward" to "slay an innocent person," it reinforces the intrinsic value of human life, which is created in the image of God. It highlights that human life is not a commodity to be bought or sold, nor is it to be unjustly taken for personal gain or convenience. This aligns with the Sixth Commandment, You shall not murder, and extends it to encompass judicial corruption that leads to the death of the blameless. The curse serves as a powerful deterrent against any action that devalues or unjustly extinguishes a human life, especially one that is vulnerable and blameless, thus upholding God's high regard for every individual's life as seen from the very beginning in Genesis 9:6.
Christ-Centered Fulfillment
Deuteronomy 27:25, like all the curses of the law, reveals the profound depth of human sin and the impossibility of perfectly fulfilling God's righteous demands, thereby pointing to the desperate need for a perfect deliverer. In a profound Christ-centered fulfillment, Jesus Christ stands as the ultimate "innocent person" (see Luke 23:41) who was "slain" not for a literal "reward" in the sense of a bribe, but for the "reward" of thirty pieces of silver by Judas's betrayal (as recorded in Matthew 26:15), and for the political expediency of the Jewish leaders who sought His death (as seen in John 19:12-16). He was perfectly blameless, yet He was unjustly condemned and executed. The curse pronounced in Deuteronomy 27:25, which fell upon those who perverted justice against the innocent, ultimately fell upon Christ Himself, not because He was guilty, but because He willingly became a curse for us. As Galatians 3:13 declares, "Christ redeemed us from the curse of the law by becoming a curse for us." Through His sacrificial death, the truly innocent One bore the full weight of God's curse against all sin, including the perversion of justice and the shedding of innocent blood. His resurrection then vindicates His innocence and establishes Him as the righteous Judge who will one day execute perfect justice, ensuring that all who are truly innocent in Him will be protected and all injustice will be rectified (see John 5:22 and Acts 17:31). Thus, in Christ, the demand for justice is met, the innocent are truly vindicated, and the curse is transformed into blessing for all who believe and are found righteous in Him.