Deuteronomy 27: 1 – 26
Say it loud say it clear
27 Now Moses, with the elders of Israel, commanded the people, saying: “Keep all the commandments which I command you today. 2 And it shall be, on the day when you cross over the Jordan to the land which the LORD your God is giving you, that you shall set up for yourselves large stones, and whitewash them with lime. 3 You shall write on them all the words of this law, when you have crossed over, that you may enter the land which the LORD your God is giving you, ‘a land flowing with milk and honey,’ just as the LORD God of your fathers promised you. 4 Therefore it shall be, when you have crossed over the Jordan, that on Mount Ebal you shall set up these stones, which I command you today, and you shall whitewash them with lime. 5 And there you shall build an altar to the LORD your God, an altar of stones; you shall not use an iron tool on them. 6 You shall build with whole stones the altar of the LORD your God, and offer burnt offerings on it to the LORD your God. 7 You shall offer peace offerings, and shall eat there, and rejoice before the LORD your God. 8 And you shall write very plainly on the stones all the words of this law.” 9 Then Moses and the priests, the Levites, spoke to all Israel, saying, “Take heed and listen, O Israel: This day you have become the people of the LORD your God. 10 Therefore you shall obey the voice of the LORD your God, and observe His commandments and His statutes which I command you today.” 11 And Moses commanded the people on the same day, saying, 12 “These shall stand on Mount Gerizim to bless the people, when you have crossed over the Jordan: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin; 13 and these shall stand on Mount Ebal to curse: Reuben, Gad, Asher, Zebulun, Dan, and Naphtali. 14 “And the Levites shall speak with a loud voice and say to all the men of Israel: 15 ‘Cursed is the one who makes a carved or molded image, an abomination to the LORD, the work of the hands of the craftsman, and sets it up in secret.’ “And all the people shall answer and say, ‘Amen!’ 16 ‘Cursed is the one who treats his father or his mother with contempt.’ “And all the people shall say, ‘Amen!’ 17 ‘Cursed is the one who moves his neighbor’s landmark.’ “And all the people shall say, ‘Amen!’ 18 ‘Cursed is the one who makes the blind to wander off the road.’ “And all the people shall say, ‘Amen!’ 19 ‘Cursed is the one who perverts the justice due the stranger, the fatherless, and widow.’ “And all the people shall say, ‘Amen!’ 20 ‘Cursed is the one who lies with his father’s wife, because he has uncovered his father’s bed.’ “And all the people shall say, ‘Amen!’ 21 ‘Cursed is the one who lies with any kind of animal.’ “And all the people shall say, ‘Amen!’ 22 ‘Cursed is the one who lies with his sister, the daughter of his father or the daughter of his mother.’ “And all the people shall say, ‘Amen!’ 23 ‘Cursed is the one who lies with his mother-in-law.’ “And all the people shall say, ‘Amen!’ 24 ‘Cursed is the one who attacks his neighbor secretly.’ “And all the people shall say, ‘Amen!’ 25 ‘Cursed is the one who takes a bribe to slay an innocent person.’ “And all the people shall say, ‘Amen!’ 26 ‘Cursed is the one who does not confirm all the words of this law by observing them.’ “And all the people shall say, ‘Amen!’ ”
I want to share with you a secular song’s lyrics which cover a father and son interaction. Our Loving Holy Father God Yahweh keeps repeating over and over with His children the need to obey His ways. He only wants the best for them and He knows that if they follow His Commandments life will be wonderful for His children. If they fail to obey then He also knows the sorrows and suffering that they will experience.
The musical group Mike & the Mechanics in their song Say it Loud, Say it Clear to me covers the heart of matters between disagreements. See if you sense the same as I?
Every generation
Blames the one before
And all of their frustrations
Come beating on your door
I know that I’m a prisoner
To all my father held so dear
I know that I’m a hostage
To all his hopes and fears
I just wish I could have told him in the living years
Crumpled bits of paper
Filled with imperfect thought
Stilted conversations
I’m afraid that’s all we’ve got
You say you just don’t see it
He says its perfect sense
You just can’t get agreement
In this present tense
We all talk a different language
Talking in defense
Say it loud, say it clear
You can listen as well as you hear
It’s too late when we die
To admit we don’t see eye to eye
So we open up a quarrel
Between the present and the past
We only sacrifice the future
Its the bitterness that lasts
So don’t yield to the fortunes
You sometimes see as fate
It may have a new perspective
On a different day
And if you don’t give up, and don’t give in
You may just be o.k.
Say it loud, say it clear
You can listen as well as you hear
It’s too late when we die
To admit we don’t see eye to eye
I wasn’t there that morning
When my father passed away
I didn’t get to tell him
All the things I had to say
I think I caught his spirit
Later that same year
I’m sure I heard his echo
In my baby’s new born tears
I just wish I could have told him in the living years
Say it loud, say it clear
You can listen as well as you hear
Its too late when we die
To admit we don’t see eye to eye
In this chapter our Holy Father wants His children to say it loud and say it clear the blessings and the curses of what they will face based on obedience on one hand and disobedience on the other.
The declaration of the covenant and its stipulations now being completed, a ceremony is described in two parts, one which will be public acceptance of the covenant at the present time, and the other which would be a confirmation of it once they were in the land.
First the secular leaders of the people were to step forward to call on the people to obey Yahweh’s commandments, and demand its subsequent recording in the land, and then the religious leaders of the people were to step forward to inform Israel of its religious significance as revealing them as the people of Yahweh. The secular leaders would confirm the covenant by declaring their agreement along with Moses, and that once they entered Canaan this covenant was to be recorded on stones in the land. The religious leaders would do so by declaring that even at this point in time the covenant stood and renewed their position as the people of God. Moses then went on to proclaim the blessing and cursing which would accompany the covenant.
27 Now Moses, with the elders of Israel, commanded the people, saying: “Keep all the commandments which I command you today.
Moses’ speech to all Israel having been completed what followed directly involved ‘the elders of Israel’, including all their leading men and princes, along with Moses, with regard to those words. The intention was clearly to align the elders of Israel with all that Moses had said, for he was soon to pass on and he wanted them to feel a part of, and to be tied in with, the remaking of the covenant. They would be the ones who were responsible for ensuring the fulfillment of His words. He did not want there to be an ‘us’ and ‘them’ situation.
‘All the commandment’ refers to the statutes and ordinances (judgments) previously given’. Israel was to keep them, holding on to them, remembering them and obeying them. And in order to assist them in this and to bring home the solemnity of his words, and of what he was requiring of them, he now commanded that all his words were to be written on rocks especially plastered to receive the writing, once they have entered the land.
2 And it shall be, on the day when you cross over the Jordan to the land which the LORD your God is giving you, that you shall set up for yourselves large stones, and whitewash them with lime.
Moses’ instruction is that the leaders must do it as soon as possible after entry. Can you imagine if you would later enter the land after this happened that these marker would be like we see in today’s state ‘Welcome Centers’ after you cross into a different state. There would be a set aside spot for the whole family to stop and get a direct history review of the Lord’s Rules of behavior.
3 You shall write on them all the words of this law, when you have crossed over, that you may enter the land which the LORD your God is giving you, ‘a land flowing with milk and honey,’ just as the LORD God of your fathers promised you.
Once they had ‘passed over’ into the land, then Israel, through their representatives, were to write on the stones at Shechem ‘all the words of this instruction (law)’.
He also reminded them of the quality of what Yahweh was giving them. It was a land ‘flowing with milk and honey’ The kingdom of God could be theirs on the basis of His love and faithfulness to the fathers. But, as has been and will be pointed out, from that free gift had to spring obedience. It was a covenant gift. Without obedience the gift would be forfeit.
4 Therefore it shall be, when you have crossed over the Jordan, that on Mount Ebal you shall set up these stones, which I command you today, and you shall whitewash them with lime.
This repetition is a regular feature of the Pentateuch, and here has the purpose of emphasizing the tow purposes in setting up the stones. It confirmed to the hearer what had just been said so that it would become fixed in his mind and he would remember it.
It may be asked why the Instruction was to be recorded on Mount Ebal, and not Mount Gerizim. This was partly because it was there that the sacrifices were to be offered, which themselves warned of the threat of death to any who broke the covenant. That was hardly suitable for the Mount of blessing. But added to this was the fact that the curses on secret sins were an essential part of the covenant. While the blessings were to result from keeping the covenant, that was the result of, rather than part of the essential nature of, the covenant. The blessings did not come because the covenant was kept, for they were already promised, rather the keeping of the covenant simply maintained their flow, which primarily resulted from God’s graciousness. On the other hand the cursing in chapter 27 actually directly affected the covenant. Disobedience directly affected the covenant itself. The curses came to fruition because of the disobedience. They had therefore to be accepted as a part of the covenant.
5 And there you shall build an altar to the LORD your God, an altar of stones; you shall not use an iron tool on them. 6 You shall build with whole stones the altar of the LORD your God, and offer burnt offerings on it to the LORD your God. 7 You shall offer peace offerings, and shall eat there, and rejoice before the LORD your God.
On Mount Ebal they were to set up an altar to Yahweh their God. It had to be an altar of stones on which no tool of man had come, for it must be of un-hewn stones.
The setting up of the stones and the offering of the offerings and sacrifices are parallel to the acceptance of the covenant in Exodus 24, where twelve stone pillars were set up and whole burnt offerings and peace offerings were also offered. There too the blood was applied as a warning of what would happen to those who broke the covenant.
8 And you shall write very plainly on the stones all the words of this law.”
The purpose of the preparation of the stone was now repeated, stressing its importance. It was that ‘all the words of this Instruction’ might be plainly written on them and might be ‘well engraved’. Our Great and Mighty Holy Father lists for His people a whole bunch of ways that they will remember His important policies for their wellbeing. Writing everything down first and foremost and then saying what was written down out loud helps solidify the points.
9 Then Moses and the priests, the Levites, spoke to all Israel, saying, “Take heed and listen, O Israel: This day you have become the people of the LORD your God.
The priests were then called to stand with Moses and confirm the importance of the covenant that Moses has just declared. They were witnesses to the truth of what he had said. Their combined testimony was clear. It was that the people might be silent and consider what had happened. By hearing they received the covenant and therefore they had ‘become the people of Yahweh God, by renewal. It had happened to their fathers at Sinai, now it had fully happened to them (5.3). As they stood on the verge of the land Yahweh had confirmed that they were His own people.
10 Therefore you shall obey the voice of the LORD your God, and observe His commandments and His statutes which I command you today.”
But while this was a great blessing it also conveyed on them a great responsibility. They could not be His people and yet disobey Him. They must therefore obey His voice and do His commandments and statutes as outlined by Moses that day.
This confirmation by the priests was of the utmost importance, for it made them feel a part of what Moses was doing and wedded them to ensuring the final carrying of it through. For the result was that it was now not just a covenant declared by Moses, but one on which both secular leaders and priests had put their seal. They would no doubt repeat the words when the covenant ceremony could finally take place at Shechem.
On that same day as he had spoken all the words from chapter 5 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.
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 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 cursing related to the covenant. Those come out in our next chapter. Here he lists twelve possible examples of secret breaches which if not 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 cursing on all sin, whether secret or otherwise, from which they cannot relieve themselves of the responsibility.
11 And Moses commanded the people on 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 cursing, and that the offerings and sacrifices were to be made there. Thus it should not surprise us that special cursing 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 emphasizes 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 emphasizing that the curses would apply to each and all if they sinned in secret.
12 “These shall stand on Mount Gerizim to bless the people, when you have crossed over the Jordan: Simeon, Levi, Judah, Issachar, 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 is 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 (verse 20) he could not be on the mount of blessing.
Please notice 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 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.
13 and these shall stand on Mount Ebal to curse: Reuben, Gad, Asher, 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 cursing 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).
14 “And the Levites shall speak with a loud voice and say to all the men of Israel:
Then ‘the Levites’ were to speak up and express on behalf of Israel cursing on those who engaged in secret sins, cursing to which all of Israel were to concur.
These curses are specific to individuals and not general. The general blessings and curses for open sin follow in chapter 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.
15 ‘Cursed is the one who makes a carved or molded image, an abomination to the LORD, 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 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.
16 ‘Cursed is the one who treats his father or his mother with contempt.’ “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. 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 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 behavior is to be cursed, and all the people shall say ‘Amen’.
17 ‘Cursed is the one who moves his neighbor’s landmark.’ “And all the people shall say, ‘Amen!’
The third crime against Yahweh is that of removing a neighbor’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 Jubilee. 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. 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’.
18 ‘Cursed is the one who makes the blind to wander off the road.’ “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’.
19 ‘Cursed is the one who perverts the justice due the stranger, the fatherless, and widow.’ “And all the people shall say, ‘Amen!’
The fifth crime against Yahweh is to do with treating unjustly those who are defenseless and therefore also Yahweh’s special concern. These are the foreigners, the fatherless and the widow. It is Yahweh Who brings about justice for such, and Who loves them (10.18). 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.
20 ‘Cursed is the one who lies with his father’s wife, because he has uncovered his father’s bed.’ “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. 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. 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.
21 ‘Cursed is the one who lies with any kind of animal.’ “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 dishonoring 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.
22 ‘Cursed is the one 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.
23 ‘Cursed is the one 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.
24 ‘Cursed is the one who attacks his neighbor secretly.’ “And all the people shall say, ‘Amen!’
The tenth crime against Yahweh is that of an assault of a neighbor in secret, the point being that by doing it in secret he hopes to get away with it because of lack of proof. The word includes the idea of killing. 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’.
25 ‘Cursed is the one 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. That too is to be cursed, and all the people will say. ‘Amen’.
26 ‘Cursed is the one who does not confirm all the words of this law by observing 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’.
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 cursing. 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 cursing will now follow.
There is for us an important lesson in these cursing for they remind us that God is not mocked. We are just as much required to obey God’s instruction as they were.
