mh_parser/vol_split/5 - Deuteronomy/Chapter 27.xml

<div2 id="Deu.xxviii" n="xxviii" next="Deu.xxix" prev="Deu.xxvii" progress="93.64%" title="Chapter XXVII">
<h2 id="Deu.xxviii-p0.1">D E U T E R O N O M Y</h2>
<h3 id="Deu.xxviii-p0.2">CHAP. XXVII.</h3>
<p class="intro" id="Deu.xxviii-p1">Moses having very largely and fully set before the
people their duty, both to God and one another, in general and in
particular instances,—having shown them plainly what is good, and
what the law requires of them,—and having in the close of the
foregoing chapter laid them under the obligation both of the
command and the covenant, he comes in this chapter to prescribe
outward means, I. For the helping of their memories, that they
might not forget the law as a strange thing. They must write all
the words of this law upon stones, <scripRef id="Deu.xxviii-p1.1" osisRef="Bible:Deut.27.1-Deut.27.10" parsed="|Deut|27|1|27|10" passage="De 27:1-10">ver. 1-10</scripRef>. II. For the moving of their
affections, that they might not be indifferent to the law as a
light thing. Whey they came into Canaan, the blessings and curses
which were the sanctions of the law, were to be solemnly pronounced
in the hearing of all Israel, who were to say Amen to them,
<scripRef id="Deu.xxviii-p1.2" osisRef="Bible:Deut.27.11-Deut.27.26" parsed="|Deut|27|11|27|26" passage="De 27:11-26">ver. 11-26</scripRef>. And if such
a solemnity as this would not make a deep impression upon them, and
affect them with the great things of God's law, nothing would.</p>
<scripCom id="Deu.xxviii-p1.3" osisRef="Bible:Deut.27" parsed="|Deut|27|0|0|0" passage="De 27" type="Commentary"/>
<scripCom id="Deu.xxviii-p1.4" osisRef="Bible:Deut.27.1-Deut.27.10" parsed="|Deut|27|1|27|10" passage="De 27:1-10" type="Commentary"/><div class="Commentary" id="Bible:Deut.27.1-Deut.27.10">
<h4 id="Deu.xxviii-p1.5">The Exhibition of the Law. (<span class="smallcaps" id="Deu.xxviii-p1.6">b. c.</span> 1451.)</h4>
<p class="passage" id="Deu.xxviii-p2">1 And Moses with the elders of Israel commanded
the people, saying, Keep all the commandments which I command you
this day.   2 And it shall be on the day when ye shall pass
over Jordan unto the land which the <span class="smallcaps" id="Deu.xxviii-p2.1">Lord</span> thy God giveth thee, that thou shalt set
thee up great stones, and plaster them with plaster:   3 And
thou shalt write upon them all the words of this law, when thou art
passed over, that thou mayest go in unto the land which the <span class="smallcaps" id="Deu.xxviii-p2.2">Lord</span> thy God giveth thee, a land that
floweth with milk and honey; as the <span class="smallcaps" id="Deu.xxviii-p2.3">Lord</span> God of thy fathers hath promised thee.
  4 Therefore it shall be when ye be gone over Jordan,
<i>that</i> ye shall set up these stones, which I command you this
day, in mount Ebal, and thou shalt plaster them with plaster.
  5 And there shalt thou build an altar unto the <span class="smallcaps" id="Deu.xxviii-p2.4">Lord</span> thy God, an altar of stones: thou shalt not
lift up <i>any</i> iron <i>tool</i> upon them.   6 Thou shalt
build the altar of the <span class="smallcaps" id="Deu.xxviii-p2.5">Lord</span> thy God
of whole stones: and thou shalt offer burnt offerings thereon unto
the <span class="smallcaps" id="Deu.xxviii-p2.6">Lord</span> thy God:   7 And thou
shalt offer peace offerings, and shalt eat there, and rejoice
before the <span class="smallcaps" id="Deu.xxviii-p2.7">Lord</span> thy God.   8
And thou shalt write upon the stones all the words of this law very
plainly.   9 And Moses and the priests the Levites spake unto
all Israel, saying, Take heed, and hearken, O Israel; this day thou
art become the people of the <span class="smallcaps" id="Deu.xxviii-p2.8">Lord</span>
thy God.   10 Thou shalt therefore obey the voice of the <span class="smallcaps" id="Deu.xxviii-p2.9">Lord</span> thy God, and do his commandments and
his statutes, which I command thee this day.</p>
<p class="indent" id="Deu.xxviii-p3">Here is, I. A general charge to the people
to keep God's commandments; for in vain did they know them, unless
they would do them. This is pressed upon them, 1. With all
authority. <i>Moses with the elders of Israel,</i> the rulers of
each tribe (<scripRef id="Deu.xxviii-p3.1" osisRef="Bible:Deut.27.1" parsed="|Deut|27|1|0|0" passage="De 27:1"><i>v.</i> 1</scripRef>),
and again, <i>Moses and the priests the Levites</i> (<scripRef id="Deu.xxviii-p3.2" osisRef="Bible:Deut.27.9" parsed="|Deut|27|9|0|0" passage="De 27:9"><i>v.</i> 9</scripRef>); so that the charge is
given by Moses who was king in Jeshurun, and by their lords, both
spiritual and temporal, in concurrence with him. Lest they should
think that it was Moses only, an old and dying man, that made such
ado about religion, or the priests and Levites only, whose trade it
was to attend religion and who had their maintenance out of it, the
elders of Israel, whom God had placed in honour and power over
them, and who were men of business in the world and likely to be so
long so when Moses was gone, <i>they</i> commanded their people to
<i>keep God's law.</i> Moses, having put some of his honour upon
them, joins them in commission with himself, in giving this charge,
as Paul sometimes in his epistles joins with himself Silvanus and
Timotheus. Note, All that have any interest in others, or power
over them, should use it for the support and furtherance of
religion among them. Though the supreme power of a nation provide
ever so good laws for this purpose, if inferior magistrates in
their places, and ministers in theirs, and masters of families in
theirs, do not execute their offices, it will all be to little
effect. 2. With all importunity. They press it upon them with the
utmost earnestness (<scripRef id="Deu.xxviii-p3.3" osisRef="Bible:Deut.27.9" parsed="|Deut|27|9|0|0" passage="De 27:9"><i>v.</i> 9,
10</scripRef>): <i>Take heed and hearken, O Israel.</i> It is a
thing that requires and deserves the highest degree of caution and
attention. They tell them of their privilege and honour: "<i>This
day thou hast become the people of the Lord thy God,</i> the Lord
having avouched thee to be his own, and being now about to put thee
in possession of Canaan which he had long promised as <i>thy
God</i> (<scripRef id="Deu.xxviii-p3.4" osisRef="Bible:Gen.17.7-Gen.17.8" parsed="|Gen|17|7|17|8" passage="Ge 17:7,8">Gen. xvii. 7, 8</scripRef>),
and which if he had failed to do in due time, he would have been
ashamed to be called thy God, <scripRef id="Deu.xxviii-p3.5" osisRef="Bible:Heb.11.16" parsed="|Heb|11|16|0|0" passage="Heb 11:16">Heb.
xi. 16</scripRef>. Now thou art more than ever his people,
therefore <i>obey his voice.</i>" Privileges should be improved as
engagements to duty. Should not a people be ruled by their God?</p>
<p class="indent" id="Deu.xxviii-p4">II. A particular direction to them with
great solemnity to register <i>the words of this law,</i> as soon
as they came into Canaan. It was to be done but once, and at their
entrance into the land of promise, in token of their taking
possession of it under the several provisos and conditions
contained in this law. There was a solemn ratification of the
covenant between God and Israel at Mount Sinai, when an altar was
erected, with twelve pillars, and the book of the covenant was
produced, <scripRef id="Deu.xxviii-p4.1" osisRef="Bible:Exod.24.4" parsed="|Exod|24|4|0|0" passage="Ex 24:4">Exod. xxiv. 4</scripRef>.
That which is here appointed is a somewhat similar solemnity.</p>
<p class="indent" id="Deu.xxviii-p5">1. They must set up a monument on which
they must <i>write the words of this law.</i> (1.) The monument
itself was to be very mean, only rough unhewn stone plastered over;
not polished marble or alabaster, nor brass tables, but common
plaster upon stone, <scripRef id="Deu.xxviii-p5.1" osisRef="Bible:Deut.27.2" parsed="|Deut|27|2|0|0" passage="De 27:2"><i>v.</i>
2</scripRef>. The command is repeated (<scripRef id="Deu.xxviii-p5.2" osisRef="Bible:Deut.27.4" parsed="|Deut|27|4|0|0" passage="De 27:4"><i>v.</i> 4</scripRef>), and orders are given that it be
written, not very finely, to be admired by the curious, but very
plainly, that he who runs may read it, <scripRef id="Deu.xxviii-p5.3" osisRef="Bible:Hab.2.2" parsed="|Hab|2|2|0|0" passage="Hab 2:2">Hab. ii. 2</scripRef>. The word of God needs not to be
set off by the art of man, nor embellished with the <i>enticing
words of man's wisdom.</i> But, (2.) The inscription was to be very
great: <i>All the words of this law,</i> <scripRef id="Deu.xxviii-p5.4" osisRef="Bible:Deut.27.3" parsed="|Deut|27|3|0|0" passage="De 27:3"><i>v.</i> 3</scripRef>, and again, <scripRef id="Deu.xxviii-p5.5" osisRef="Bible:Deut.27.8" parsed="|Deut|27|8|0|0" passage="De 27:8"><i>v.</i> 8</scripRef>. Some understand it only of the
covenant between God and Israel, mentioned <scripRef id="Deu.xxviii-p5.6" osisRef="Bible:Deut.26.17-Deut.26.18" parsed="|Deut|26|17|26|18" passage="De 26:17,18"><i>ch.</i> xxvi. 17, 18</scripRef>. Let this help be
set up for a witness, like that memorial of the covenant between
Laban and Jacob, which was nothing but a heap of stones thrown
hastily together, upon which they did eat together in token of
friendship (<scripRef id="Deu.xxviii-p5.7" osisRef="Bible:Gen.31.46-Gen.31.47" parsed="|Gen|31|46|31|47" passage="Ge 31:46,47">Gen. xxxi. 46,
47</scripRef>), and that stone which Joshua set up, <scripRef id="Deu.xxviii-p5.8" osisRef="Bible:Josh.24.26" parsed="|Josh|24|26|0|0" passage="Jos 24:26">Josh. xxiv. 26</scripRef>. Others think that
the curses of the covenant in this chapter were written upon this
monument, the rather because it was set up in Mount Ebal, <scripRef id="Deu.xxviii-p5.9" osisRef="Bible:Deut.27.4" parsed="|Deut|27|4|0|0" passage="De 27:4"><i>v.</i> 4</scripRef>. Others think that the
whole book of Deuteronomy was written upon this monument, or at
least the statutes and judgments from <scripRef id="Deu.xxviii-p5.10" osisRef="Bible:Deut.12.1-Deut.26.19" parsed="|Deut|12|1|26|19" passage="De 12:1-26:19"><i>ch.</i> xii. to the end of <i>ch.</i>
xxvi.</scripRef> And it is not improbable that the heap might be so
large as, taking in all the sides of it, to contain so copious an
inscription, unless we will suppose (as some do) that the ten
commandments only were here written, as an authentic copy of the
close rolls which were laid up in the ark. They must write this
when they had gone into Canaan, and yet Moses says (<scripRef id="Deu.xxviii-p5.11" osisRef="Bible:Deut.27.3" parsed="|Deut|27|3|0|0" passage="De 27:3"><i>v.</i> 3</scripRef>), "<i>Write it that thou
mayest go in,</i>" that is, "that thou mayest go in with comfort,
and assurance of success and settlement, otherwise it were well for
thee not to go in at all. Write it as the conditions of thy entry,
and own that thou comest in upon these terms and no other: since
Canaan is given by promise, it must beheld by obedience."</p>
<p class="indent" id="Deu.xxviii-p6">2. They must also set up an altar. By the
words of the law which were written upon the plaster, God <i>spoke
to them;</i> by the altar, and the sacrifices offered upon it, they
spoke to God; and thus was communion kept up between them and God.
The word and prayer must go together. Though they might not, of
their own heads, set up any altar besides that at the tabernacle,
yet, by the appointment of God, they might upon a special
occasion. Elijah built a temporary altar of twelve unhewn stones,
similar to this, when he brought Israel back to the covenant which
was now made, <scripRef id="Deu.xxviii-p6.1" osisRef="Bible:1Kgs.18.31-1Kgs.18.32" parsed="|1Kgs|18|31|18|32" passage="1Ki 18:31,32">1 Kings xviii. 31,
32</scripRef>. Now, (1.) This altar must be made of such stones as
they found ready upon the field, not newly cut out of the rock,
much less squared artificially: <i>Thou shalt not lift up any iron
tool upon them,</i> <scripRef id="Deu.xxviii-p6.2" osisRef="Bible:Deut.27.5" parsed="|Deut|27|5|0|0" passage="De 27:5"><i>v.</i>
5</scripRef>. Christ, our altar, is a <i>stone cut out of the
mountain without hands</i> (<scripRef id="Deu.xxviii-p6.3" osisRef="Bible:Dan.2.34-Dan.2.35" parsed="|Dan|2|34|2|35" passage="Da 2:34,35">Dan. ii.
34, 35</scripRef>), and therefore <i>refused by the builders,</i>
as having no form or comeliness, but accepted of God the Father,
and made the head of the corner. (2.) Burnt-offerings and
peace-offerings must be offered upon this altar (<scripRef id="Deu.xxviii-p6.4" osisRef="Bible:Deut.27.6-Deut.27.7" parsed="|Deut|27|6|27|7" passage="De 27:6,7"><i>v.</i> 6, 7</scripRef>), that by them they might
give glory to God and obtain favour. Where the law was written, an
altar was set up close by it, to signify that we could not look
with any comfort upon the law, being conscious to ourselves of the
violation of it, if it were not for the great sacrifice by which
atonement is made for sin; and the altar was set up on Mount Ebal,
the mount on which those tribes stood that said <i>Amen</i> to the
curses, to intimate that through Christ we are <i>redeemed from the
curse of the law.</i> In the Old Testament the words of the law are
written, with the curse annexed, which would fill us with horror
and amazement if we had not in the New Testament (which is bound up
with it) an altar erected close by it, which gives us everlasting
consolation. (3.) They must eat there, and <i>rejoice before the
Lord their God,</i> <scripRef id="Deu.xxviii-p6.5" osisRef="Bible:Deut.27.7" parsed="|Deut|27|7|0|0" passage="De 27:7"><i>v.</i>
7</scripRef>. This signified, [1.] The consent they gave to the
covenant; for the parties to a covenant ratified the covenant by
feasting together. They were partakers of the altar, which was
God's table, as his servants and tenants, and such they
acknowledged themselves, and, being put in possession of this good
land, bound themselves to pay the rent and to do the services
reserved by the royal grant. [2.] The comfort they took in the
covenant; they had reason to rejoice in the law, when they had an
altar, a remedial law, so near it. It was a great favour to them,
and a token for good, that God <i>gave them his statutes;</i> and
that they were owned as the people of God, and the <i>children of
the promise,</i> was what they had reason to rejoice in, though,
when this solemnity was to be performed, they were not put in full
possession of Canaan; but God has <i>spoken in his holiness,</i>
and then <i>I will rejoice, Gilead is mine, Manasseh is mine;</i>
all my own.</p>
</div><scripCom id="Deu.xxviii-p6.6" osisRef="Bible:Deut.27" parsed="|Deut|27|0|0|0" passage="De 27" type="Commentary"/>
<scripCom id="Deu.xxviii-p6.7" osisRef="Bible:Deut.27.11-Deut.27.26" parsed="|Deut|27|11|27|26" passage="De 27:11-26" type="Commentary"/><div class="Commentary" id="Bible:Deut.27.11-Deut.27.26">
<h4 id="Deu.xxviii-p6.8">The Curses from Ebal. (<span class="smallcaps" id="Deu.xxviii-p6.9">b. c.</span> 1451.)</h4>
<p class="passage" id="Deu.xxviii-p7">11 And Moses charged the people the same day,
saying,   12 These shall stand upon mount Gerizim to bless the
people, when ye are come over Jordan; Simeon, and Levi, and Judah,
and Issachar, and Joseph, and Benjamin:   13 And these shall
stand upon mount Ebal to curse; Reuben, Gad, and Asher, and
Zebulun, Dan, and Naphtali.   14 And the Levites shall speak,
and say unto all the men of Israel with a loud voice,   15
Cursed <i>be</i> the man that maketh <i>any</i> graven or molten
image, an abomination unto the <span class="smallcaps" id="Deu.xxviii-p7.1">Lord</span>,
the work of the hands of the craftsman, and putteth <i>it</i> in
<i>a</i> secret <i>place.</i> And all the people shall answer and
say, Amen.   16 Cursed <i>be</i> he that setteth light by his
father or his mother. And all the people shall say, Amen.   17
Cursed <i>be</i> he that removeth his neighbour's landmark. And all
the people shall say, Amen.   18 Cursed <i>be</i> he that
maketh the blind to wander out of the way. And all the people shall
say, Amen.   19 Cursed <i>be</i> he that perverteth the
judgment of the stranger, fatherless, and widow. And all the people
shall say, Amen.   20 Cursed <i>be</i> he that lieth with his
father's wife; because he uncovereth his father's skirt. And all
the people shall say, Amen.   21 Cursed <i>be</i> he that
lieth with any manner of beast. And all the people shall say, Amen.
  22 Cursed <i>be</i> he that lieth with his sister, the
daughter of his father, or the daughter of his mother. And all the
people shall say, Amen.   23 Cursed <i>be</i> he that lieth
with his mother in law. And all the people shall say, Amen.  
24 Cursed <i>be</i> he that smiteth his neighbour secretly. And all
the people shall say, Amen.   25 Cursed <i>be</i> he that
taketh reward to slay an innocent person. And all the people shall
say, Amen.   26 Cursed <i>be</i> he that confirmeth not
<i>all</i> the words of this law to do them. And all the people
shall say, Amen.</p>
<p class="indent" id="Deu.xxviii-p8">When the law was written, to be <i>seen and
read by all men,</i> 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 (<scripRef id="Deu.xxviii-p8.1" osisRef="Bible:Deut.11.29-Deut.11.30" parsed="|Deut|11|29|11|30" passage="De 11:29,30"><i>ch.</i> xi. 29, 30</scripRef>), and therefore the
appointment here begins somewhat abruptly, <scripRef id="Deu.xxviii-p8.2" osisRef="Bible:Deut.27.12" parsed="|Deut|27|12|0|0" passage="De 27:12"><i>v.</i> 12</scripRef>. 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 <i>Gerizim</i> and the other
<i>Ebal.</i> 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
<i>Amen;</i> 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 <i>Amen.</i> 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.</p>
<p class="indent" id="Deu.xxviii-p9">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 (<scripRef id="Deu.xxviii-p9.1" osisRef="Bible:Deut.27.12-Deut.27.13" parsed="|Deut|27|12|27|13" passage="De 27:12,13"><i>v.</i> 12, 13</scripRef>),
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, <scripRef id="Deu.xxviii-p9.2" osisRef="Bible:Gal.4.31" parsed="|Gal|4|31|0|0" passage="Ga 4:31">Gal. iv.
31</scripRef>. 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 <i>Amen</i> to it. 2. Of
those tribes that were to say <i>Amen</i> to the blessings it is
said, <i>They stood to bless the people,</i> but of the other,
<i>They stood to curse,</i> 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, <i>if they were obedient;</i> and to
this blessing the tribes on Mount Gerizim were to say
<i>Amen</i>—"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 <i>exceptio firmat regulam—the exception
confirms the rule.</i> 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 (<scripRef id="Deu.xxviii-p9.3" osisRef="Bible:Deut.10.8" parsed="|Deut|10|8|0|0" passage="De 10:8"><i>ch.</i> x. 8</scripRef>),
the priests did it daily, <scripRef id="Deu.xxviii-p9.4" osisRef="Bible:Num.6.23" parsed="|Num|6|23|0|0" passage="Nu 6:23">Num. vi.
23</scripRef>. But they <i>must separate between the precious and
the vile;</i> 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 <i>the law could not do, in that it was
weak.</i> In Christ's sermon upon the mount, which was the true
Mount Gerizim, we have blessings only, <scripRef id="Deu.xxviii-p9.5" osisRef="Bible:Matt.5.3-Matt.5.11" parsed="|Matt|5|3|5|11" passage="Mt 5:3-11">Matt. v. 3</scripRef>, &amp;c. 5. To each of the curses
the people were to say <i>Amen.</i> It is easy to understand the
meaning of <i>Amen</i> to the blessings. The Jews have a saying to
encourage people to say <i>Amen</i> to the public prayers,
<i>Whosoever answereth</i> Amen, <i>after him that blesseth, he is
as he that blesseth.</i> But how could they say <i>Amen</i> 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
<i>iota</i> of which shall fall to the ground. (2.) It was an
acknowledgment of the equity of these curses; when they said
<i>Amen,</i> they did in effect say, not only, <i>It is certain it
shall be so,</i> but, <i>It is just it should be so.</i> 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 <i>walk in God's
law</i> <scripRef id="Deu.xxviii-p9.6" osisRef="Bible:Neh.10.29" parsed="|Neh|10|29|0|0" passage="Ne 10:29">Neh. x. 29</scripRef>. Nay,
the Jews say (as the learned bishop Patrick quotes them), "All the
people, by saying this <i>Amen,</i> 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."</p>
<p class="indent" id="Deu.xxviii-p10">II. Let us now observe what are the
particular sins against which the curses are here denounced.</p>
<p class="indent" id="Deu.xxviii-p11">1. Sins against the second commandment.
This flaming sword is set to keep that commandment first, <scripRef id="Deu.xxviii-p11.1" osisRef="Bible:Deut.27.15" parsed="|Deut|27|15|0|0" passage="De 27:15"><i>v.</i> 15</scripRef>. 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, <i>it is an abomination to the Lord,</i> 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.</p>
<p class="indent" id="Deu.xxviii-p12">2. Against the fifth commandment, <scripRef id="Deu.xxviii-p12.1" osisRef="Bible:Deut.27.16" parsed="|Deut|27|16|0|0" passage="De 27:16"><i>v.</i> 16</scripRef>. 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 <i>put to
death,</i> <scripRef id="Deu.xxviii-p12.2" osisRef="Bible:Exod.21.15 Bible:Exod.21.17" parsed="|Exod|21|15|0|0;|Exod|21|17|0|0" passage="Ex 21:15,17">Exod. xxi. 15,
17</scripRef>. 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.</p>
<p class="indent" id="Deu.xxviii-p13">3. Against the eighth commandment. The
curse of God is here fastened, (1.) Upon an unjust neighbour that
<i>removes the land-marks,</i> <scripRef id="Deu.xxviii-p13.1" osisRef="Bible:Deut.27.17" parsed="|Deut|27|17|0|0" passage="De 27:17"><i>v.</i> 17</scripRef>. See <scripRef id="Deu.xxviii-p13.2" osisRef="Bible:Deut.19.14" parsed="|Deut|19|14|0|0" passage="De 19:14"><i>ch.</i> xix. 14</scripRef>. 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
<i>making the blind to wander out of the way,</i> under pretence of
directing him in the way, than which nothing can be either more
barbarous or more treacherous, <scripRef id="Deu.xxviii-p13.3" osisRef="Bible:Deut.27.18" parsed="|Deut|27|18|0|0" passage="De 27:18"><i>v.</i> 18</scripRef>. 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, <scripRef id="Deu.xxviii-p13.4" osisRef="Bible:Matt.15.14" parsed="|Matt|15|14|0|0" passage="Mt 15:14">Matt. xv. 14</scripRef>, <i>The blind lead the
blind, and both shall fall into the ditch.</i> (3.) Upon an unjust
judge, that <i>perverteth the judgment of the stranger, fatherless,
and widow,</i> whom he should protect and vindicate, <scripRef id="Deu.xxviii-p13.5" osisRef="Bible:Deut.27.19" parsed="|Deut|27|19|0|0" passage="De 27:19"><i>v.</i> 19</scripRef>. 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.</p>
<p class="indent" id="Deu.xxviii-p14">4. Against the seventh commandment. Incest
is a cursed sin, with a <i>sister, a father's wife, or a
mother-in-law,</i> <scripRef id="Deu.xxviii-p14.1" osisRef="Bible:Deut.27.20 Bible:Deut.27.22 Bible:Deut.27.23" parsed="|Deut|27|20|0|0;|Deut|27|22|0|0;|Deut|27|23|0|0" passage="De 27:20,22,23"><i>v.</i> 20,
22, 23</scripRef>. These crimes not only exposed men to the sword
of the magistrate (<scripRef id="Deu.xxviii-p14.2" osisRef="Bible:Lev.20.11" parsed="|Lev|20|11|0|0" passage="Le 20:11">Lev. xx.
11</scripRef>), but, which is more dreadful, to the wrath of God;
bestiality likewise, <scripRef id="Deu.xxviii-p14.3" osisRef="Bible:Deut.27.21" parsed="|Deut|27|21|0|0" passage="De 27:21"><i>v.</i>
21</scripRef>.</p>
<p class="indent" id="Deu.xxviii-p15">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 <i>smites him
secretly</i> (<scripRef id="Deu.xxviii-p15.1" osisRef="Bible:Deut.27.24" parsed="|Deut|27|24|0|0" passage="De 27:24"><i>v.</i>
24</scripRef>), as by poison or otherwise, when he sees not who
hurts him. See <scripRef id="Deu.xxviii-p15.2" osisRef="Bible:Ps.10.8-Ps.10.9" parsed="|Ps|10|8|10|9" passage="Ps 10:8,9">Ps. x. 8,
9</scripRef>. 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 <i>to slay,
an innocent person,</i> <scripRef id="Deu.xxviii-p15.3" osisRef="Bible:Deut.27.25" parsed="|Deut|27|25|0|0" passage="De 27:25"><i>v.</i>
25</scripRef>. See <scripRef id="Deu.xxviii-p15.4" osisRef="Bible:Ps.15.5" parsed="|Ps|15|5|0|0" passage="Ps 15:5">Ps. xv.
5</scripRef>.</p>
<p class="indent" id="Deu.xxviii-p16">6. The solemnity concludes with a general
curse upon him <i>that confirmeth not,</i> or, as it might be read,
that <i>performeth not, all the words of this law to do them,</i>
<scripRef id="Deu.xxviii-p16.1" osisRef="Bible:Deut.27.26" parsed="|Deut|27|26|0|0" passage="De 27:26"><i>v.</i> 26</scripRef>. 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, <scripRef id="Deu.xxviii-p16.2" osisRef="Bible:Ps.119.126" parsed="|Ps|119|126|0|0" passage="Ps 119:126">Ps. cxix. 126</scripRef>. The apostle,
following all the ancient versions, reads it, <i>Cursed is every
one that continues not,</i> <scripRef id="Deu.xxviii-p16.3" osisRef="Bible:Gal.3.10" parsed="|Gal|3|10|0|0" passage="Ga 3:10">Gal. iii.
10</scripRef>. 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 <i>Amen,</i> 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
<i>redeemed us from the curse of the law, by being made a curse for
us.</i></p>
</div></div2>