Cursed is he who strikes down his neighbor in secret.' And let all the people say, 'Amen!' CursedThe Hebrew word for "cursed" is "אָרוּר" (arur), which conveys a strong sense of being under divine disfavor or judgment. In the context of Deuteronomy, curses are pronounced as part of the covenantal blessings and curses that the Israelites would experience based on their obedience or disobedience to God's law. This word serves as a solemn warning, emphasizing the seriousness of the offense and the spiritual and communal consequences of such actions. It reflects the gravity of sin and the need for justice and righteousness in the community. is he who strikes down
The phrase "strikes down" comes from the Hebrew verb "נָכָה" (nakah), which means to smite, hit, or kill. This action is not accidental but intentional, indicating a premeditated act of violence. The use of this verb underscores the severity of the crime, as it involves taking the life of another person, which is a direct violation of the commandment "You shall not murder" (Exodus 20:13). It highlights the sanctity of life and the importance of protecting and valuing each individual as created in the image of God. his neighbor
The term "neighbor" in Hebrew is "רֵעַ" (rea), which refers to a fellow member of the community or someone with whom one has a relationship. In the ancient Israelite context, this would include fellow Israelites and those living among them. The use of "neighbor" emphasizes the communal aspect of the law, where each person is responsible for the well-being of others. It calls for love, respect, and justice within the community, reflecting the broader biblical principle of loving one's neighbor as oneself (Leviticus 19:18). in secret
The phrase "in secret" is translated from the Hebrew "בַּסָּתֶר" (baseter), meaning hidden or concealed. This implies an act done with deceit and treachery, away from the eyes of others, and often with the intent to avoid detection and accountability. The secrecy of the act adds to its heinousness, as it not only involves violence but also betrayal and cowardice. It serves as a reminder that God sees all actions, even those hidden from human eyes, and that His justice will ultimately prevail. This phrase calls believers to live with integrity and transparency, knowing that nothing is hidden from God's sight. 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 blessings and curses were to be proclaimed to the Israelites. 4. The LevitesThe tribe responsible for proclaiming the curses to the people. 5. The NeighborRepresents fellow members of the community, emphasizing the importance of justice and integrity in relationships. Teaching Points The Sanctity of LifeThis verse underscores the value God places on human life and the seriousness of taking it unjustly. Integrity in RelationshipsSecret violence against a neighbor violates trust and community integrity, calling believers to uphold honesty and justice. Community AccountabilityThe communal response of "Amen" signifies collective responsibility in upholding God's standards and holding each other accountable. The Heart of the LawBeyond the physical act, this curse addresses the heart attitude of malice and deceit, urging believers to examine their motives. God's JusticeThe pronouncement of a curse reflects God's commitment to justice and the eventual accountability for hidden sins. Bible Study Questions 1. How does the commandment "You shall not murder" relate to the curse in Deuteronomy 27:24, and what does this reveal about God's view of life? 2. In what ways can we ensure that our relationships with others are marked by integrity and transparency, avoiding "secret" harm? 3. How does the communal "Amen" in response to the curse reflect the role of community in maintaining God's standards? 4. What steps can we take to address and reconcile any hidden malice or anger in our hearts, in light of Jesus' teachings in Matthew 5:21-22? 5. How can we trust in God's justice and resist the temptation to take matters into our own hands, as encouraged in Romans 12:17-19? Connections to Other Scriptures Exodus 20:13The commandment "You shall not murder" connects to the prohibition against secretly striking down a neighbor, highlighting the sanctity of life. Leviticus 19:16Warns against slander and standing idly by when a neighbor's life is threatened, reinforcing the call to protect and respect others. Proverbs 6:16-19Lists things the Lord hates, including shedding innocent blood, which aligns with the curse against secret violence. Matthew 5:21-22Jesus expands on the commandment against murder, addressing anger and reconciliation, which relates to the heart attitude behind secret violence. Romans 12:17-19Encourages believers to live peaceably and leave vengeance to God, contrasting with the act of secretly harming a neighbor. People Asher, Benjamin, Dan, Gad, Issachar, Joseph, Levi, Levites, Moses, Naphtali, Reuben, Simeon, ZebulunPlaces Beth-baal-peor, Jordan River, Mount Ebal, Mount GerizimTopics Amen, Cursed, Kills, Neighbor, Neighbour, Neighbour's, Secret, Secretly, Slays, Smiteth, Smiting, Strikes, TakesDictionary of Bible Themes Deuteronomy 27:24 5941 secrecy 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 27:24 NIVDeuteronomy 27:24 NLTDeuteronomy 27:24 ESVDeuteronomy 27:24 NASBDeuteronomy 27:24 KJV
Deuteronomy 27:24 Commentaries
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