Cursed is he who does not put the words of this law into practice.' And let all the people say, 'Amen!' Cursed is heThe Hebrew word for "cursed" is "אָרוּר" (arur), which signifies being under a divine curse or ban. In the ancient Near Eastern context, a curse was a powerful pronouncement that invoked divine judgment upon someone. This phrase underscores the seriousness of disobedience to God's law. It serves as a solemn warning that failing to adhere to God's commandments results in spiritual and communal consequences. The use of "cursed" here reflects the covenantal relationship between God and Israel, where blessings and curses were integral to the covenant stipulations. who does not uphold
The phrase "does not uphold" comes from the Hebrew "אֲשֶׁר לֹא יָקִים" (asher lo yaqim), meaning to not establish or confirm. This implies a failure to actively support or maintain the law. In the historical context, this was not merely about passive neglect but an active refusal to affirm and live by the divine statutes. Upholding the law was a communal responsibility, emphasizing that each individual had a role in maintaining the integrity of the covenant community. the words of this law
The "words of this law" refer to the Torah, the divine instructions given to Israel. The Hebrew term "הַתּוֹרָה" (ha-torah) encompasses not just legalistic commands but the entire teaching and guidance provided by God. This phrase highlights the comprehensive nature of God's expectations, covering moral, ceremonial, and civil aspects of life. Historically, the law was central to Israel's identity and relationship with God, serving as a guide for righteous living and a means to reflect God's holiness to the nations. by carrying them out
The Hebrew "לַעֲשׂוֹת אוֹתָם" (la'asot otam) translates to "to do them," emphasizing action and obedience. This phrase underscores that mere knowledge of the law is insufficient; it must be actively practiced. The historical context of Deuteronomy involves the Israelites preparing to enter the Promised Land, where obedience to the law was crucial for their success and prosperity. This call to action reflects the biblical principle that faith is demonstrated through works, aligning with the New Testament teaching in James 2:17. And let all the people say, Amen!
The word "Amen" is derived from the Hebrew "אָמֵן" (amen), meaning "so be it" or "truly." It is a declaration of agreement and affirmation. In the ancient context, the collective response of "Amen" signified communal consent and accountability. This public affirmation reinforced the communal nature of the covenant, where the entire nation of Israel was bound together in their commitment to God's law. Theologically, it reflects the importance of unity and shared responsibility in the faith community, a principle that continues to resonate in Christian practice today. Persons / Places / Events 1. MosesThe leader of the Israelites who delivered God's laws to the people. He is the central figure in the book of Deuteronomy, which is a series of speeches given before the Israelites enter the Promised Land. 2. The IsraelitesThe chosen people of God, who are receiving the law and the blessings and curses associated with obedience or disobedience. 3. Mount Ebal and Mount GerizimThe locations where the blessings and curses were to be pronounced. Mount Ebal is specifically associated with the curses. 4. The LevitesThe tribe responsible for the religious duties and for proclaiming the curses to the people. 5. The Promised LandThe land of Canaan, which the Israelites are about to enter. The laws given are meant to guide their conduct in this new land. Teaching Points The Seriousness of God's LawGod's law is not merely a set of guidelines but a covenant that requires full obedience. The curse pronounced in Deuteronomy 27:26 highlights the seriousness of failing to uphold God's commands. The Role of Community AffirmationThe communal "Amen" signifies agreement and collective responsibility. It reminds us of the importance of community in upholding God's standards. The Need for a SaviorRecognizing our inability to perfectly keep the law points us to the necessity of Jesus Christ, who fulfilled the law on our behalf. The Call to ObedienceWhile we are saved by grace, the call to uphold God's law remains. Our obedience is a response to God's grace, not a means to earn it. The Importance of ScriptureUpholding the words of the law requires knowing them. This underscores the importance of regular Bible study and meditation on God's Word. Bible Study Questions 1. How does the communal response of "Amen" in Deuteronomy 27:26 reflect the importance of community in our spiritual lives today? 2. In what ways does recognizing our inability to perfectly uphold the law deepen our appreciation for the grace offered through Jesus Christ? 3. How can we, as modern believers, ensure that we are upholding the words of God's law in our daily lives? 4. What role does the study and meditation of Scripture play in helping us to live in obedience to God's commands? 5. How do the themes of blessing and curse in Deuteronomy 27 relate to the New Testament teachings on grace and law, particularly in Galatians 3 and Romans 3? Connections to Other Scriptures Galatians 3:10Paul references this verse to explain that those who rely on the law are under a curse because no one can perfectly uphold the law. James 2:10This verse highlights the principle that breaking one part of the law is akin to breaking all of it, emphasizing the impossibility of perfect adherence. Romans 3:23This verse underscores the universal nature of sin and the inability of humans to uphold the law perfectly. People Asher, Benjamin, Dan, Gad, Issachar, Joseph, Levi, Levites, Moses, Naphtali, Reuben, Simeon, ZebulunPlaces Beth-baal-peor, Jordan River, Mount Ebal, Mount GerizimTopics Amen, Carrying, Confirm, Confirmeth, Cursed, Doesn't, Establish, Heart, Law, UpholdDictionary of Bible Themes Deuteronomy 27:26 1640 Book of the Law
5289 debt
8022 faith, basis of salvation 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 27:26 NIVDeuteronomy 27:26 NLTDeuteronomy 27:26 ESVDeuteronomy 27:26 NASBDeuteronomy 27:26 KJV
Deuteronomy 27:26 Commentaries
Bible Hub |
