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
Four Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? Have ye suffered so many things in vain? if it be yet in vain. He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith? Even as Abraham believed God, and it was accounted to him for righteousness. Know ye therefore that they which are of faith, the same are the children of Abraham. And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham. For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. [Deuteronomy 27:26] But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. And the law is not of faith: but, The man that doeth them shall live in them. Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.
Moses was the writer of a great part of the law. Did he not add to it a threat against the transgressor or the negligent? He presents a general malediction upon all violators. This is seen in his introduction to the announcement of this most frightful penalty: “Cursed be every man that abides not in all that is written in the book of this law”; and elsewhere, “Cursed be he that does the work of the Lord negligently.” If he is accursed who does the work of the Lord negligently, what does he deserve who does not follow the law at all?
[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 27:26 serves as the climactic and most comprehensive curse within a series pronounced on Mount Ebal, forming a solemn and pivotal moment in Israel's covenant renewal ceremony. This verse declares a sweeping curse upon any individual who fails to uphold, establish, and actively obey the entirety of God's law, underscoring the non-negotiable nature of their covenant obligations. The resounding "Amen" from all the people signifies their corporate and public affirmation of these terms, acknowledging both the gravity of the law and the dire consequences of disobedience, thereby binding the entire nation to its stipulations.
Context
Literary Context
This verse concludes a powerful and dramatic covenant ceremony outlined in Deuteronomy chapter 27. Following Moses' instructions to set up inscribed stones and build an altar upon entering the Promised Land (Deuteronomy 27:1-8), the Levites were commanded to stand between Mount Gerizim and Mount Ebal. Six tribes were designated to stand on Mount Gerizim to pronounce blessings, while the other six stood on Mount Ebal to pronounce curses. From Deuteronomy 27:15 onward, a litany of twelve specific curses is recited, each targeting sins that might be committed in secret, emphasizing the pervasive reach of God's law into every aspect of life. Verse 26, therefore, acts as the culminating, all-encompassing curse, summarizing the entire preceding list and establishing the absolute standard of complete obedience required for the covenant. Its placement at the very end underscores its universal application to every single aspect of the law, leaving no room for partial adherence.
Historical & Cultural Context
The ceremony at Mount Gerizim and Mount Ebal, located near the ancient city of Shechem, was strategically chosen for its profound historical and geographical significance. Shechem was an ancient cultic center, a place where Abraham had built an altar upon his initial entry into Canaan (Genesis 12:6-7), and where Jacob had buried the foreign idols of his household (Genesis 35:4). The two mountains, facing each other across a narrow valley, provided a natural amphitheater, allowing the voices of the Levites and the people's resounding responses to echo powerfully throughout the assembly. Covenant ratification ceremonies in the ancient Near East often involved solemn oaths, public declarations, and the invocation of blessings for obedience and curses for disobedience, creating a binding legal and theological framework. The public recitation of the curses and the communal "Amen" served to deeply impress upon the collective consciousness of Israel their corporate responsibility and the binding nature of their relationship with Yahweh, ensuring that the covenant terms were etched into the nation's memory.
Key Themes
The phrase "[all] the words of this law" is paramount, emphasizing that God's commandments form an indivisible, comprehensive whole. The covenant with Yahweh demanded complete and unwavering adherence, not selective obedience. Failure to "confirm" or uphold even one part of the law was considered a breach of the entire covenant, placing the individual under its curse. This highlights the absolute standard of divine righteousness and the holistic nature of God's demands on His people, a concept later echoed in the New Testament concerning the integrity of the law where breaking one command is breaking all. The declaration of a "curse" underscores God's unwavering justice and the serious consequences of disobedience. It establishes a clear framework of divine judgment, where rebellion against God's revealed will incurs His righteous displeasure. This theme highlights that God is not indifferent to sin but holds His covenant people accountable to the standards He has set, ensuring that there are tangible repercussions for failing to live up to the divine standard. The unanimous "Amen" from "all the people" is a powerful demonstration of corporate affirmation and shared responsibility. It signifies not merely intellectual assent but a profound, public, and solemn vow to abide by the covenant's terms, including the acceptance of the curse for disobedience. This communal response bound every individual to the covenant and emphasized that the nation's well-being was intrinsically linked to the collective obedience of its members, fostering a sense of mutual accountability within the community.
Exposition and Analysis
Key Word Analysis
Derived from the primitive root H779, meaning "to execrate" or "bitterly curse." In this context, "cursed" (אָרוּר, 'arur) signifies a state of divine disfavor, alienation from God's blessing, and exposure to negative consequences. It is a pronouncement of judgment, not merely misfortune, indicating a divine sentence upon the one who fails to meet the covenant's demands.
The Hebrew verb H6965 (קוּם, qûwm) fundamentally means "to rise," "to stand up," "to establish," or "to fulfill." In its negative form here, "confirmeth not" implies a failure to uphold, establish, or actively carry out the law. It is not merely a passive lack of intellectual agreement but a profound deficiency in active adherence, practical obedience, and the establishment of God's statutes as the governing principle of one's existence. The curse is for those who do not make firm or give effect to the law through their actions.
The Hebrew word H543 (אָמֵן, ʼâmên) is an emphatic affirmation, derived from a root meaning "to be firm," "to be reliable," or "to be trustworthy." When the people say "Amen," they are not merely saying "yes" or "I agree." They are declaring "So be it," "Let it be established," or "Truly, this is binding upon us." It signifies a profound and solemn vow, a full and public acknowledgment of the stated conditions, and an acceptance of the consequences, including the curse, should they fail to abide by them. It binds the speaker to the truth and efficacy of the preceding statement.
Verse Breakdown
"Cursed [be] he that confirmeth not"
This opening phrase establishes the severe consequence for a specific type of failure. The "curse" signifies a state of divine disfavor, alienation from God's blessing, and exposure to negative consequences. The one who is cursed is not merely unfortunate but is under a divine pronouncement of judgment. The failure is not just passive ignorance but an active refusal or neglect to "confirm" or uphold the law, implying a deliberate or persistent pattern of non-compliance.
"[all] the words of this law to do them"
This clause specifies the scope and nature of the required obedience. The inclusion of "all" (כָּל, kol) is crucial, emphasizing the comprehensive and indivisible nature of God's law. It means no part can be disregarded or selectively obeyed. The phrase "to do them" (לַעֲשׂוֹת אֹתָם, la'asot 'otam) highlights that the law demands active, practical obedience, not just intellectual assent or verbal affirmation. The curse is directed at those who fail to translate the entirety of God's revealed will into their daily conduct.
"And all the people shall say, Amen"
This concluding phrase underscores the corporate and communal aspect of the covenant. The unanimous affirmation by "all the people" (וְאָמַר כָּל הָעָם, ve'amar kol ha'am) demonstrates their collective understanding, agreement, and acceptance of the terms, including the severe consequences. Their "Amen" transforms the curse from a mere declaration into a self-imposed vow, binding the entire nation to the stipulations of the law and making them complicit in its enforcement and the acceptance of its consequences.
Literary Devices
Deuteronomy 27:26, within its broader context, effectively employs several literary devices to convey its profound message. The most prominent is Litany, as this verse is the final statement in a series of twelve curses, each followed by the communal "Amen." This repetitive, ritualistic recitation builds dramatic tension and emphasizes the pervasive nature of sin and the comprehensive scope of God's judgment. The structure also utilizes Conditional Covenant Language, where a specific action (failure to confirm the law) directly results in a stated consequence (the curse), thereby reinforcing the legal and binding nature of the covenant. Furthermore, the Corporate Affirmation of "And all the people shall say, Amen" is a powerful rhetorical device. It transforms the divine pronouncement into a communal vow, highlighting the shared responsibility and the collective agreement to the terms, creating a sense of solemnity, accountability, and unity in their commitment to the law. The emphatic use of "all" in "all the words of this law" and "all the people" also serves as a form of Hyperbole or Emphasis, stressing the absolute totality required for both obedience and communal assent.
Theological and Thematic Connections
Deuteronomy 27:26 stands as a stark and uncompromising declaration of God's perfect standard and humanity's inherent inability to meet it. The insistence on "all the words of this law" exposes the comprehensive nature of divine expectation and, by extension, the universal failure of humanity to perfectly fulfill it. This verse, therefore, serves as a crucial theological foundation, demonstrating that under the Old Covenant, perfect obedience was the prerequisite for blessing, and any deviation, no matter how small, incurred the curse. It highlights the profound dilemma of fallen humanity: bound by a holy and just law, yet utterly incapable of perfectly keeping it. This reality powerfully sets the stage for understanding the necessity of God's grace and the redemptive work of Jesus Christ, as it reveals the depth of human sin and the impossibility of self-justification through legalistic adherence.
Reflection and Application
Deuteronomy 27:26 is a sobering reminder of the absolute perfection of God's law and the universal human failure to meet its demands. It underscores that no individual, by their own efforts, can perfectly "confirm all the words of this law to do them." This truth should lead us to a profound sense of humility and a deep appreciation for the unmerited grace of God. It highlights our desperate need for a Savior, for only through Christ can we be redeemed from the curse that our disobedience incurs. For believers today, this verse does not place us back under the condemnation of the law, but rather serves as a powerful testament to the finished work of Christ. Our obedience is no longer a means to earn salvation, but a grateful response to the One who bore our curse. It calls us to take God's Word seriously, to strive for holiness not out of fear of condemnation, but out of love for the One who redeemed us, recognizing that genuine faith expresses itself through a desire to honor Him in all areas of our lives, empowered by the Holy Spirit.
Questions for Reflection
FAQ
Why is the word "all" so important in Deuteronomy 27:26?
The word "all" (Hebrew: kol) is critically important because it emphasizes the comprehensive and indivisible nature of God's law. It signifies that the covenant demanded total obedience, not partial or selective adherence. To fail in even one aspect of the law was to fail in upholding the entire law, thus incurring the curse. This highlights the absolute standard of divine righteousness and reveals the impossibility for any human being to perfectly fulfill every single commandment. The Apostle James echoes this principle in the New Testament, stating that "whoever keeps the whole law but fails in one point has become accountable for all of it" (James 2:10).
What is the significance of the people saying "Amen" after each curse?
The repeated "Amen" (Hebrew: 'amen) from "all the people" is a profound act of corporate affirmation and solemn vow. It means "so be it," "truly," or "let it be established." By saying "Amen," the Israelites were not merely agreeing intellectually; they were publicly and collectively binding themselves to the terms of the covenant, acknowledging the justice of the curses, and accepting the responsibility for their own obedience. This communal declaration underscored their active participation in the covenant, making them fully accountable for upholding its stipulations and accepting the consequences of disobedience. It was a powerful, unified commitment before God.
Does this verse mean that God's law is bad or impossible to follow?
No, this verse does not mean God's law is bad. The Bible consistently affirms that God's law is holy, righteous, and good (Romans 7:12). However, Deuteronomy 27:26, by demanding perfect adherence to "all" the law, highlights humanity's inherent inability to perfectly follow it due to sin. The law's purpose, in part, is to expose sin and demonstrate humanity's need for a Savior (Romans 3:20). It's not that the law itself is flawed, but that fallen humanity is incapable of meeting its perfect standard, thus revealing our desperate need for God's grace and a different way of righteousness found only in Christ.
Christ-Centered Fulfillment
Deuteronomy 27:26 powerfully illuminates the profound necessity of Christ's redemptive work. This verse, by declaring a curse upon anyone who fails to confirm all the words of the law, exposes the impossible standard for fallen humanity and reveals the universal condemnation that rests upon every individual under the Old Covenant. No one could perfectly keep the entire law, thus placing all under its curse. This is precisely the "curse of the law" from which Christ redeems us. Jesus Christ alone perfectly fulfilled "all the words of this law" (Matthew 5:17), living a life of flawless obedience that no human could achieve. More profoundly, He willingly became "a curse for us" (Galatians 3:13), bearing the full weight of the condemnation pronounced in verses like Deuteronomy 27:26 on the cross. Through His sacrificial death, He absorbed the divine wrath and the curse due to our disobedience, thereby liberating all who believe in Him from the law's condemnation. In Christ, believers are no longer under the curse but are declared righteous, not by their own impossible efforts to keep the law, but by faith in Him who perfectly obeyed and perfectly atoned (2 Corinthians 5:21). The "Amen" of God's people now resonates not in fear of a curse, but in joyful affirmation of the grace and salvation secured by our Lord, who is the "Amen" himself (Revelation 3:14).