Cursed is he who withholds justice from the foreigner, the fatherless, or the widow.' And let all the people say, 'Amen!' Cursed is heThe word "cursed" in Hebrew is "אָרוּר" (arur), which signifies being under a divine curse or ban. In the ancient Near Eastern context, curses were serious pronouncements that invoked divine disfavor. This phrase sets a solemn tone, indicating that the action described is not merely socially unacceptable but is an offense against God's covenantal order. The use of "cursed" underscores the gravity of the sin and the certainty of divine retribution. who denies justice
The Hebrew word for "justice" is "מִשְׁפָּט" (mishpat), which encompasses not only legal decisions but also the broader concept of righteousness and fairness. In the biblical context, justice is a central attribute of God's character and a fundamental expectation for His people. Denying justice is tantamount to opposing God's will and order, reflecting a heart that is not aligned with His righteousness. to the foreigner
The term "foreigner" is translated from the Hebrew "גֵּר" (ger), referring to a sojourner or resident alien. In ancient Israel, foreigners were often vulnerable due to their lack of familial and tribal connections. The inclusion of the foreigner highlights God's concern for all people, not just the Israelites, and His desire for His people to reflect His inclusive love and justice. the fatherless
The "fatherless" or "יָתוֹם" (yatom) in Hebrew, refers to orphans who were particularly vulnerable in ancient society. Without a father, they lacked protection and provision. God's repeated commands to care for orphans throughout Scripture reveal His heart for the defenseless and His expectation that His people will act as His agents of care and justice. or the widow
The Hebrew word for "widow" is "אַלְמָנָה" (almanah). Widows, like orphans, were among the most vulnerable in ancient Israel due to their lack of economic support and social standing. God's command to protect widows is a recurring theme in the Bible, emphasizing His compassion and the call for His people to uphold the dignity and rights of those who are marginalized. And let all the people say, Amen!
The word "Amen" is a transliteration of the Hebrew "אָמֵן," meaning "so be it" or "truly." It is an affirmation of truth and agreement. In this context, the communal response of "Amen" signifies the collective acknowledgment and acceptance of the curse's terms. It reflects the community's commitment to uphold justice and align with God's standards, reinforcing the seriousness of the covenantal obligations. Persons / Places / Events 1. MosesThe leader of the Israelites who delivered God's laws and instructions, including the blessings and curses in Deuteronomy. 2. The IsraelitesThe chosen people of God, receiving the law as they prepare to enter the Promised Land. 3. Mount Ebal and Mount GerizimThe locations where the Israelites were to pronounce blessings and curses as part of a covenant renewal ceremony. 4. Foreigners, Fatherless, and WidowsVulnerable groups in society who are often mentioned in the Bible as needing protection and justice. 5. The Covenant CeremonyAn event where the Israelites reaffirmed their commitment to God's laws, including the pronouncement of curses for disobedience. Teaching Points God's Heart for JusticeGod consistently shows His concern for justice, especially for those who are marginalized. As believers, we are called to reflect His character by advocating for and protecting the vulnerable. The Role of CommunityThe communal response of "Amen" signifies collective responsibility. Justice is not just an individual task but a community commitment. Covenant FaithfulnessThe curses in Deuteronomy remind us of the seriousness of covenant faithfulness. Disobedience has consequences, and we are called to uphold God's standards in our lives. Practical CompassionTrue faith is demonstrated through action. We are encouraged to actively seek ways to support and defend those who are often overlooked or oppressed in society. Reflecting Christ's LoveJesus exemplified perfect justice and compassion. As His followers, we are to emulate His love and care for all people, especially those in need. Bible Study Questions 1. How does understanding God's concern for justice in Deuteronomy 27:19 influence your view of social justice today? 2. In what ways can your church community collectively respond to the needs of the vulnerable, similar to the communal "Amen" in this passage? 3. Reflect on a time when you witnessed or participated in an act of justice for the marginalized. How did it align with the teachings of Deuteronomy 27:19? 4. How can the principles in Deuteronomy 27:19 guide your personal actions and decisions in your workplace or community? 5. Consider the connections between Deuteronomy 27:19 and James 1:27. How can you integrate these teachings into your daily walk with Christ? Connections to Other Scriptures Exodus 22:21-24This passage emphasizes God's command to not mistreat or oppress foreigners, widows, or orphans, highlighting His concern for justice and care for the vulnerable. James 1:27This New Testament verse underscores the importance of caring for orphans and widows as a pure and faultless expression of religion. Isaiah 1:17Calls for seeking justice, encouraging the defense of the oppressed, and pleading the case of the widow, aligning with the principles in Deuteronomy 27:19. People Asher, Benjamin, Dan, Gad, Issachar, Joseph, Levi, Levites, Moses, Naphtali, Reuben, Simeon, ZebulunPlaces Beth-baal-peor, Jordan River, Mount Ebal, Mount GerizimTopics Alien, Amen, Aside, Cause, Cursed, Decision, Distorts, Due, Fatherless, Foreigner, Gives, Judgment, Justice, Orphan, Perverteth, Perverts, Sojourner, Strange, Stranger, Turning, Widow, Withholds, Wresteth, Wrests, WrongDictionary of Bible Themes Deuteronomy 27:19 5053 responsibility, for world
5350 injustice, hated by God
5361 justice, human
5730 orphans
5743 widows
7511 Gentiles, in OT
7530 foreigners
8243 ethics, social
8791 oppression, nature of Deuteronomy 27:1-26 7797 teaching Deuteronomy 27:9-26 5827 curse Deuteronomy 27:15-26 1461 truth, nature of
5783 agreement Library Obedience
Take heed, and hearken, O Israel; this day thou art become the people of the Lord thy God. Thou shalt therefore obey the voice of the Lord thy God, and do his commandments.' Deut 27: 9, 10. What is the duty which God requireth of man? Obedience to his revealed will. It is not enough to hear God's voice, but we must obey. Obedience is a part of the honour we owe to God. If then I be a Father, where is my honour?' Mal 1: 6. Obedience carries in it the life-blood of religion. Obey the voice of the Lord …
Thomas Watson—The Ten CommandmentsIn Judæa and through Samaria - a Sketch of Samaritan History and Theology - Jews and Samaritans.
We have no means of determining how long Jesus may have tarried in Jerusalem after the events recorded in the previous two chapters. The Evangelic narrative [1850] only marks an indefinite period of time, which, as we judge from internal probability, cannot have been protracted. From the city He retired with His disciples to the country,' which formed the province of Judæa. There He taught and His disciples baptized. [1851] [1852] From what had been so lately witnessed in Jerusalem, as well …
Alfred Edersheim—The Life and Times of Jesus the Messiah How Christ is Made Use of for Justification as a Way.
What Christ hath done to purchase, procure, and bring about our justification before God, is mentioned already, viz. That he stood in the room of sinners, engaging for them as their cautioner, undertaking, and at length paying down the ransom; becoming sin, or a sacrifice for sin, and a curse for them, and so laying down his life a ransom to satisfy divine justice; and this he hath made known in the gospel, calling sinners to an accepting of him as their only Mediator, and to a resting upon him for …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life Gilgal, in Deuteronomy 11:30 what the Place Was.
That which is said by Moses, that "Gerizim and Ebal were over-against Gilgal," Deuteronomy 11:30, is so obscure, that it is rendered into contrary significations by interpreters. Some take it in that sense, as if it were near to Gilgal: some far off from Gilgal: the Targumists read, "before Gilgal": while, as I think, they do not touch the difficulty; which lies not so much in the signification of the word Mul, as in the ambiguity of the word Gilgal. These do all seem to understand that Gilgal which …
John Lightfoot—From the Talmud and Hebraica In Galilee at the Time of Our Lord
"If any one wishes to be rich, let him go north; if he wants to be wise, let him come south." Such was the saying, by which Rabbinical pride distinguished between the material wealth of Galilee and the supremacy in traditional lore claimed for the academies of Judaea proper. Alas, it was not long before Judaea lost even this doubtful distinction, and its colleges wandered northwards, ending at last by the Lake of Gennesaret, and in that very city of Tiberias which at one time had been reputed unclean! …
Alfred Edersheim—Sketches of Jewish Social Life Meditations of the Misery of a Man not Reconciled to God in Christ.
O wretched Man! where shall I begin to describe thine endless misery, who art condemned as soon as conceived; and adjudged to eternal death, before thou wast born to a temporal life? A beginning indeed, I find, but no end of thy miseries. For when Adam and Eve, being created after God's own image, and placed in Paradise, that they and their posterity might live in a blessed state of life immortal, having dominion over all earthly creatures, and only restrained from the fruit of one tree, as a sign …
Lewis Bayly—The Practice of Piety Jesus' Last Public Discourse. Denunciation of Scribes and Pharisees.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) ^A Matt. XXIII. 1-39; ^B Mark XII. 38-40; ^C Luke XX. 45-47. ^a 1 Then spake Jesus ^b 38 And in his teaching ^c in the hearing of all the people he said unto ^a the multitudes, and to his disciples [he spoke in the most public manner], 2 saying, ^c 46 Beware of the scribes, ^a The scribes and the Pharisees sit on Moses' seat: 3 all things whatsoever they bid you, these do and observe: but do not ye after their works: for they say, and do not. …
J. W. McGarvey—The Four-Fold Gospel Differences in Judgment About Water Baptism, no Bar to Communion: Or, to Communicate with Saints, as Saints, Proved Lawful.
IN ANSWER TO A BOOK WRITTEN BY THE BAPTISTS, AND PUBLISHED BY MR. T. PAUL AND MR. W. KIFFIN, ENTITLED, 'SOME SERIOUS REFLECTIONS ON THAT PART OF MR BUNYAN'S CONFESSION OF FAITH, TOUCHING CHURCH COMMUNION WITH UNBAPTIZED BELIEVERS.' WHEREIN THEIR OBJECTIONS AND ARGUMENTS ARE ANSWERED, AND THE DOCTRINE OF COMMUNION STILL ASSERTED AND VINDICATED. HERE IS ALSO MR. HENRY JESSE'S JUDGMENT IN THE CASE, FULLY DECLARING THE DOCTRINE I HAVE ASSERTED. BY JOHN BUNYAN. 'Should not the multitude of words be answered? …
John Bunyan—The Works of John Bunyan Volumes 1-3 Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf. …
John Edgar McFadyen—Introduction to the Old Testament Links Deuteronomy 27:19 NIVDeuteronomy 27:19 NLTDeuteronomy 27:19 ESVDeuteronomy 27:19 NASBDeuteronomy 27:19 KJV
Deuteronomy 27:19 Commentaries
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