Peter Pett's Commentary on the Bible
Deuteronomy 27:11-26
Moses Describes How The Covenant Ceremony Will Proceed Once They Have Reached Shechem (Deuteronomy 27:11).
On that same day as he had spoken all the words from Deuteronomy 5:1 onwards and given instructions for the recording of them, and had with the Levites made this final pronouncement Moses describes how the covenant ceremony must proceed once they are in the land. This is not just a dress rehearsal. Moses want to feel a part of the making of this covenant and is here trying to enter into it as much as he can. It is a great blow to him that he will not be able to be there. Then the twelve cursings about to be described are to be hurled at Mount Ebal by the appointed Levites at the six tribes who are there representing the whole. These cursings too will be intended for all Israel. All the people are to say ‘Amen' to them. They have a twofold purpose. The first is in order for Israel to renounce all the secret sins that are cursed which have already taken place unknown to Israel. The second is in order to affirm that they will not do them in the future. This will stress the seriousness of the covenant, and bring home that to break it even in secret would invoke the curse of Yahweh.
These are not general cursings related to the covenant. Those come in Deuteronomy 28. Here he lists twelve possible examples of secret breaches which if not cultically dealt with could bring judgment on Israel, and he then calls on all Israel to give their assent to Yahweh's cursing of these secret breaches of the covenant. By their assent to the cursing of them Israel would then relieve themselves from the responsibility for them. The whole nation could then not be blamed for surreptitious treaty breaking done in secret. Then in chapter 28 he will proclaim the general blessings and cursings on all sin, whether secret or otherwise, from which they cannot relieve themselves of the responsibility.
‘ And Moses charged the people the same day, saying,'
The stress is on the fact that this was said ‘on the same day'. We have already noted that the altar was to be set up on Mount Ebal, the mountain of the cursings, and that the offerings and sacrifices were to be made there. Thus it should not surprise us that special cursings on secret disobedience in respect of detailed aspects of the covenant should now be given. The very purpose of the offerings and sacrifices was to indicate that those who participated in the covenant would die such a death if they seriously breached the covenant, and the twelvefold cursing on them, simply emphasises that message.
These sins would appear to be specifically connected with secrecy, for ‘in secret' is stressed in verses 15 and 24, sins which might have been openly done, while the other sins would normally be done in secret. Thus the point will be to make known that even if the judges know nothing of them, the curse of Yahweh will rest on the perpetrators, but that Israel as a whole could be exonerated if they gave consent to their cursing. As long as they repudiated them they would not be blamed for secret breaches of which they knew nothing. The number twelve is clearly connected with the number of the twelve tribes emphasising that the curses would apply to each and all if they sinned in secret.
‘ These shall stand on mount Gerizim to bless the people, when you (ye) are passed over the Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin.'
When they arrived at Shechem half the tribes were to stand on Mount Gerizim. The tribes named are those connected with Leah's eldest sons (apart from Reuben), and with Rachel's own children. Reuben are possibly to be excluded because he had lost his position as the firstborn by taking his father's concubine (Genesis 35:22). Thus it might have been thought that being one who was already subject to the curse (Deuteronomy 27:20) he could not be on the mount of blessing. Or it may be because the relationship of his tribe to that of Gad had become so close (they dwelt together in Transjordan) that it was felt more suitable for them to stand together. Or it may be so that the tribe of Reuben might, as the descendants of the firstborn, add weight to the tribes on Mount Ebal (as representing the eldest wife).
Note that Levi was also among the tribes standing on the mountains. This was necessarily so as they may have among them those who had committed secret sins. Thus ‘the Levites' who were actually to take part in the ceremony were probably those who bore the Ark, or alternatively the levitical priests, or both.
It is not quite clear what the function ‘to bless the people' was, but it is clear that Mount Gerizim was seen as the mountain of blessing. It would seem that standing symbolically on that mountain indicated the recognition of all the blessings that Yahweh had promised Israel, which they would receive if they were obedient to the covenant. They did not need to be spelled out.
Thus the two mountains indicated the possibility of either blessing or cursing for the whole of Israel, or for any in Israel who deserved it, and their standing on Mount Gerizim was seen as indicating future blessing, simply because they were not on the mountain of the curse. It was indicating a half and half chance of blessing and cursing, depending on the response of Israel to the covenant in future. There was no need for any slaughtering or shedding of blood here. That would only be required when the covenant was broken. Symbolically they were at this point being seen as not having done any of the things describes in what follows. They were to be seen as in the clear. Their standing was to be seen as what might be, if Israel remained obedient.
‘ And these shall stand on mount Ebal for (or ‘upon') the curse; Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali.'
The remainder of the tribes were to stand on Mount Ebal ‘for the curse'. They were to be here, where the covenant animals were to be symbolically slaughtered, for the cursings to be directed at them. This presented the possible alternative that could face Israel, and individual Israelites, that of cursing. It was especially suitable that Reuben was here for he had committed an accursed sin (Genesis 35:22).
‘ And the Levites shall answer, and say to all the men of Israel with a loud voice,'
Then ‘the Levites' were to speak up and express on behalf of Israel cursings on those who engaged in secret sins, cursings to which all of Israel were to concur. In spite of being divided up all were to be involved together. ‘The Levites' might indicate certain levitical priests selected for the task, or it may indicate the Levites who had actually borne the Ark there, thus symbolising them as speaking on behalf of the One Whose Ark it was. If borne in peace and covered, the Ark could be carried by its normal Levite bearers (Numbers 3:30). If borne in war and possibly uncovered it would be borne by levitical priests. Deuteronomy 31:9 might suggest that at this time it would be borne by the levitical priests as this would be after the holy war had begun.
These curses are specific to individuals and not general. The general blessings and curses for open sin follow in Deuteronomy 28. But these are a warning that God sees all that takes place in secret and will deal with each accordingly. They are intended to deal with secret sins among the children of Israel to prevent the guilt of them falling on all of them. By their signifying their agreement to Yahweh's cursing of those who do such things they will be taking His side against them and relieving themselves of the guilt of such hidden sins. Note the use of the third person ‘he' in the cursings. The curse is restricted to such people. In chapter 28 both blessings and cursings are directed at ‘you' (thou). There all are involved.
“ Cursed be the man who makes a graven or molten image, an abomination to Yahweh, the work of the hands of the craftsman, and sets it up in secret.” And all the people shall answer and say, “Amen.”
The first crime against Yahweh is the setting up in secret of a graven (wood) or molten (metal) image in order for it to be used in worship. Such, which would be merely the work of a craftsman, and a man-made thing (compare Isaiah 44:9; Jeremiah 10:3), would be an abomination to Yahweh whatever it represented. Whoever did such a thing would be cursed. All the people were then to signify their agreement by saying ‘Amen'.
Had the sin been carried out in the open that man should be put to death thus removing the guilt from Israel, but because it would be in secret the people have agreed that Yahweh is in the right to carry out his own sentence.
“ Cursed be he who sets light by (humiliates) his father or his mother.” And all the people shall say, “Amen.”
The second crime against Yahweh is that of showing arrogance to the authority of father and mother in the household, and treating them lightly, even humiliating them (compare Deuteronomy 21:18; Exodus 21:15; Leviticus 20:9; Ezekiel 22:7). The idea here is of deliberately going against all their teaching as they sought to pass on to them the truths of Yahweh. Such a person may not be prosecuted (Deuteronomy 21:18), either because of family love or because they have not quite gone that far, for if they were they would be put to death. But even though it is in secret Yahweh will see and know. Again such behaviour is to be cursed, and all the people shall say ‘Amen'.
“ Cursed be he who removes his neighbour's landmark.” And all the people shall say, “Amen.”
The third crime against Yahweh is that of removing a neighbour's landmark. The landmark makes clear what land belongs to whom. It may even have been a landmark which contained on it evidence of ownership. And its removal will make difficult the restoration of the land in the year of Yubile. The idea is that it is done falsely, either in the dark, or by malicious force. This is a stealing of the land that has been given to someone by Yahweh (compare Deuteronomy 19:14). It is a crime against Yahweh. Even if it is not detected by man it will be punished. Again such action is cursed. And all the people shall say, ‘Amen'. Such crimes were a constant theme in the prophets for it was not possible to add land to land without removing boundary markers (Isaiah 5:8; Micah 2:2), for that was removing boundaries.
“ Cursed be he who makes the blind to wander out of the way.” And all the people shall say, “Amen.”
The fourth crime against Yahweh is to do with the weak and disabled. They are Yahweh's special concern for they cannot see to themselves. It is illustrated by the idea of misleading the blind. Those who do this offend specifically against the fear of God, against Yahweh (Leviticus 19:14). It may not be seen by others, but Yahweh will see. And such a person will be cursed. This is again followed by the agreement of all in saying, ‘Amen'.
“ Cursed be he who wrests the justice due to the resident alien, fatherless, and widow.” And all the people shall say, “Amen.”
The fifth crime against Yahweh is to do with treating unjustly those who are defenceless and therefore also Yahweh's special concern. These are the resident alien, the fatherless and the widow. It is Yahweh Who brings about justice for such, and Who loves them (Deuteronomy 10:18). Compare Exodus 22:21 where Yahweh's swift response is described. This crime may be kept well hidden, but the perpetrator can be sure that Yahweh will know. Again the cursing is assented to by all.
“ Cursed be he who lies with his father's wife, because he has uncovered his father's skirt.” And all the people shall say, “Amen.”
These next four crimes against Yahweh (the sixth to the ninth) are to do with sexual relationships which are contrary to Yahweh's will. They all carry the death penalty (see Leviticus 20:11; Leviticus 20:14; Leviticus 20:17). All these are likely to be carried out in secret and not come to public knowledge. The guilt will therefore rest on the whole nation. Therefore the guilt from them must be expunged from Israel by agreeing to the curse on them.
The sixth is that of a son who seeks to usurp his father's place by having sexual relationships with one of his father's wives. He will have shamed his father who has been set in authority over him by Yahweh, by laying bare the nakedness of his wife. Compare Deuteronomy 22:30; Leviticus 18:8 and see 2 Samuel 16:21; 2 Samuel 20:3 with Deuteronomy 15:16. This would be true even if it was after the father's death, and he was rather trying to gain an advantage over his brothers. While it may not be known, Yahweh will know, and he will be cursed. Again the cursing is assented to by all.
“ Cursed be he who lies with any manner of beast.” And all the people shall say, “Amen.”
The seventh is that of someone who has sexual relations with a beast. Such an act involves being made one with the beast and thus results in dishonouring the image of Yahweh in man. It is to degrade man to being but a beast causing ‘confusion' in the levels of creation (Leviticus 18:23). The perpetrator sins against Yahweh's image in man and although possibly unknown to any, will be under God's curse. Again the cursing is assented to by all.
“ Cursed be he who lies with his sister, the daughter of his father, or the daughter of his mother.” And all the people shall say, “Amen.”
The eighth is that of one who has sexual relations with his own sister or half-sister (Leviticus 18:9). This was in fact previously not seen as sinful for Abraham married his half-sister (Genesis 20:12). It is, however, now forbidden, probably mainly in order to protect women in a family from harassment or it may have been due to an observed likelihood of birth defects in the resulting children. Also. Again it is cursed, and the curse is assented to by all.
“ Cursed be he who lies with his mother-in-law.” And all the people shall say, “Amen.”
The ninth is that of a man who has sexual relations with his mother-in-law. This is likely to cause unease, unpleasantness and even enmity between mother and daughter, something to be totally rejected, and will distort family relationships in other spheres. For example if the mother-in-law has another daughter she will be sister to the man's wife, and yet his daughter. This too is cursed, a curse agreed to by all the people.
“ Cursed be he who smites his neighbour in secret.” And all the people shall say, “Amen.”
The tenth crime against Yahweh is that of smiting a neighbour in secret, the point being that by doing it in secret he hopes to get away with it because of lack of proof (compare Exodus 21:12). The word ‘smiting' includes the idea of killing (see Deuteronomy 21:1). Had the crime been known he would suffer the death penalty, thus taking away the guilt from Israel. But he is assured that even if he is not found out Yahweh will know, and he will be cursed. And all the people will say, ‘Amen'.
“ Cursed be he who takes a bribe to slay an innocent person.” And all the people shall say, “Amen.”
The eleventh crime against Yahweh is that of taking a secret bribe to kill an innocent person, again a crime which would receive the death penalty (compare Exodus 23:7). That too is to be cursed, and all the people will say. ‘Amen'.
“ Cursed be he who confirms not the words of this law to do them.” And all the people shall say, “Amen.”
The twelfth crime against Yahweh is that of rejecting the covenant, of refusing to confirm it. If the secrecy motif is in mind here as well then the idea is of those who do it secretly. Outwardly he accepts it but inwardly he rejects it. This too will result in cursing. And all the people will say, ‘Amen'.
Alternately this may signify ‘confirms not the words of this law by doing them' (compare its use by Paul in Galatians 3:10). In that case it would be a curse against all high handed sin done in secret, the penalty for which would have been death (Numbers 15:30).
The importance in this list of sins due for cursing is not only in dissuading men from doing them, but in order to cover the whole of Israel against the consequences of such secret sins on themselves. By agreeing and publicly declaring their agreement with the fact that the perpetrators should be cursed by Yahweh they have relieved themselves from the burden of guilt arising from them, both in the past and in the future for they have taken Yahweh's side against them. This is the essence of these cursings. That is why there is no alternative in respect of blessings. Israel are not at this time calling for a curse on themselves, but on those who have done these secret sins. As they renew the covenant they are separating themselves from such secret sinners. The general blessings and cursings will now follow.
There is for us an important lesson in these cursings for they remind us that God is not mocked. We are just as much required to obey God's instruction as they were.