| Barnes' Notes on the Bible The tribes appointed to stand on Gerizim to bless the people all sprang from the two wives of Jacob, Leah and Rachel. All the four tribes which sprang from the handmaids Zilpah and Bilhah are located on Ebal. But in order, as it would seem, to effect an equal division, two tribes are added to the latter from the descendants of the wives, that of Reuben, probably because he forfeited his primogeniture Genesis 49:4; and of Zebulun, apparently because he was the youngest son of Leah. The transaction presents itself as a solemn renewal of the covenant made by God with Abraham and Isaac, but more especially with Jacob and his family. Accordingly the genealogical basis of the "twelve patriarchs" (compare Acts 7:12; Revelation 7:4 ff), the sons of Jacob, is here assumed. The tribes of Ephraim and Manasseh are merged in the name of Joseph, their father; and Levi regains on this occasion his place collaterally with the others. "The Levites" of Deuteronomy 27:14 are no doubt "the priests the Levites" (compare Joshua 8:33), in whom the ministerial character attaching to the tribe was more particularly manifested. It is noteworthy that the group of tribes which stood on Gerizim far exceeded the other in numbers and in importance, thus perhaps indicating that even by the Law the blessing should at length prevail.
Clarke's Commentary on the BibleThese shall stand upon Mount Gerizim to bless the people - Instead of upon Mount, etc., we may translate by, as the particle על al is sometimes used; for we do not find that the tribes did stand on either mount, for in Joshua 8:33, when this direction was reduced to practice, we find the people did not stand on the mountains, but over against them on the plain. See the observations at the end of this chapter, Deuteronomy 27:26 (note).
Gill's Exposition of the Entire BibleThese shall stand upon Mount Gerizim to bless the people, widen ye are come over Jordan,.... Which was a mountain in Samaria opposite to Mount Ebal, a valley of a furlong broad lay between them (y); and, according to Hillerus (z), had its name from being broken off from that, they being, as it should seem, originally one mountain, and now two tops of the same; so Burchard; but others think it signifies the mountain of the mowers or cutters down (a); that is, of grass or corn, being a very fruitful one; and Benjamin of Tudela says (b), that in his time, on Mount Gerizim were fountains and orchards; and being such a fertile mountain, it was very proper to bless upon. Mr. Maundrel (c), a late traveller in those parts, says,"though neither of the mountains have much to boast of as to their pleasantness, yet as one passes between them, Gerizim seems to discover a somewhat more verdant fruitful aspect than Ebal; the reason of which may be, because fronting towards the north it is sheltered from the heat of the sun by its own shade; whereas Ebal looking southward, and receiving the sun that comes directly upon it, must by consequence be rendered more scorched and unfruitful.''Josephus (d) says, that Gerizim was on the right hand, and Ebal on the left; which may serve to strengthen the observation of Ainsworth, in allusion hereunto, that in the last judgment those on the right hand will be pronounced blessed, and those on the left hand cursed: Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin: these appointed for blessing were children of the mistress, or free woman, as Aben Ezra and many others have observed; the four first were the sons of Leah, and the two last the sons of Rachel, and therefore employed in the most honourable and desirable service: and who so proper to pronounce or receive the blessing as the children of the free woman, of Jerusalem above, which is free, the mother of us all that are born again, and are made free by the Son of God, and are free indeed, and are entitled to all the blessings of grace and glory? (y) Vid. Maundrel's Journey from Aleppo, &c. p. 59, 62. (z) Onomastic. Sacr. p. 168. (a) Reland. Dissert. de Monte Gerizim. p. 128. (b) Itinerar. p. 40. (c) Journey from Aleppo, &c. p. 61. Edit. 7. (d) Antiqu. l. 4. c. 8. sect. 44.
Geneva Study BibleThese shall stand upon mount Gerizim to bless the people, when ye are come over Jordan; Simeon, and Levi, and Judah, and Issachar, and {f} Joseph, and Benjamin: (f) Meaning, Ephraim and Manasseh.
Wesley's Notes 27:12 Upon mount Gerizzim - These words may be rendered beside or near to mount Gerizzim. There were in Canaan two mountains that lay near together, with a valley between, one called Gerizzim, the other Ebal. On the sides of these which faced each other, all the tribes were to be drawn up, six on a side, so that in the valley they came near each other, so near that the priests standing between them, might be heard by them that were next them on both sides. Then one of the priests, or perhaps more, at some distance from each other, pronounced with a loud voice, one of the curses following. And all the people who stood on the foot and side of mount Ebal, (those farther off taking the signal from those who were nearer) said Amen! Then the contrary blessing was pronounced, Blessed is he that doth so or so: To which all who stood on the foot and side of mount Gerizzim, said, Amen! Simeon - All these were the children of the free - women, Leah and Rachel, to shew both the dignity of the blessings above the curses, and that the blessings belong only to those who are evangelically such, as this is expounded and applied, Gal 4:22, even to those that receive the Spirit of adoption and liberty. Joseph is here put for both his sons and tribes Manasseh and Ephraim, which are reckoned as one tribe, because Levi is here numbered; but when Levi is omitted, as it is where the division of the land is made, there Manasseh and Ephraim pass for two tribes.
Matthew Henry's Concise Commentary27:11-26 The six tribes appointed for blessing, were all children of the free women, for to such the promise belongs, Ga 4:31. Levi is here among the rest. Ministers should apply to themselves the blessing and curse they preach to others, and by faith set their own Amen to it. And they must not only allure people to their duty with the promises of a blessing, but awe them with the threatenings of a curse, by declaring that a curse would be upon those who do such things. To each of the curses the people were to say, Amen. It professed their faith, that these, and the like curses, were real declarations of the wrath of God against the ungodliness and unrighteousness of men, not one jot of which shall fall to the ground. It was acknowledging the equity of these curses. Those who do such things deserve to fall, and lie under the curse. Lest those who were guilty of other sins, not here mentioned, should think themselves safe from the curse, the 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. Without the atoning blood of Christ, sinners can neither have communion with a holy God, nor do any thing acceptable to him; his righteous law condemns every one who, at any time, or in any thing, transgresses it. Under its awful curse we remain as transgressors, until the redemption of Christ is applied to our hearts. Wherever the grace of God brings salvation, it teaches the believer to deny ungodliness and wordly lusts, to live soberly, righteously, and godly in this present world, consenting to, and delighting in the words of God's law, after the inward man. In this holy walk, true peace and solid joy are to be found.
Matthew Henry's Whole Bible CommentaryVerses 11-26 When the law was written, to be seen and read by all men, 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 (ch. 11:29, 30), and therefore the appointment here begins somewhat abruptly, v. 12. 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 Gerizim and the other Ebal. 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 Amen; 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 Amen. 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. 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 (v. 12, 13), 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, Gal. 4:31. 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 Amen to it. 2. Of those tribes that were to say Amen to the blessings it is said, They stood to bless the people, but of the other, They stood to curse, 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, if they were obedient; and to this blessing the tribes on Mount Gerizim were to say Amen-"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 exceptio firmat regulam-the exception confirms the rule. 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 (ch. 10:8), the priests did it daily, Num. 6:23. But they must separate between the precious and the vile; 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 the law could not do, in that it was weak. In Christ's sermon upon the mount, which was the true Mount Gerizim, we have blessings only, Mt. 5:3, etc. 5. To each of the curses the people were to say Amen. It is easy to understand the meaning of Amen to the blessings. The Jews have a saying to encourage people to say Amen to the public prayers, Whosoever answereth Amen, after him that blesseth, he is as he that blesseth. But how could they say Amen 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 iota of which shall fall to the ground. (2.) It was an acknowledgment of the equity of these curses; when they said Amen, they did in effect say, not only, It is certain it shall be so, but, It is just it should be so. 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 walk in God's law Neh. 10:29. Nay, the Jews say (as the learned bishop Patrick quotes them), "All the people, by saying this Amen, 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." II. Let us now observe what are the particular sins against which the curses are here denounced. 1. Sins against the second commandment. This flaming sword is set to keep that commandment first, v. 15. 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, it is an abomination to the Lord, 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. 2. Against the fifth commandment, v. 16. 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 put to death, Ex. 21:15, 17. 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. 3. Against the eighth commandment. The curse of God is here fastened, (1.) Upon an unjust neighbour that removes the land-marks, v. 17. See ch. 19:14. 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 making the blind to wander out of the way, under pretence of directing him in the way, than which nothing can be either more barbarous or more treacherous, v. 18. 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, Mt. 15:14, The blind lead the blind, and both shall fall into the ditch. (3.) Upon an unjust judge, that perverteth the judgment of the stranger, fatherless, and widow, whom he should protect and vindicate, v. 19. 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. 4. Against the seventh commandment. Incest is a cursed sin, with a sister, a father's wife, or a mother-in-law, v. 20, 22, 23. These crimes not only exposed men to the sword of the magistrate (Lev. 20:11), but, which is more dreadful, to the wrath of God; bestiality likewise, v. 21. 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 smites him secretly (v. 24), as by poison or otherwise, when he sees not who hurts him. See Ps. 10:8, 9. 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 to slay, an innocent person, v. 25. See Ps. 15:5. 6. The solemnity concludes with a general curse upon him that confirmeth not, or, as it might be read, that performeth not, all the words of this law to do them, v. 26. 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, Ps. 119:126. The apostle, following all the ancient versions, reads it, Cursed is every one that continues not, Gal. 3:10. 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 Amen, 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 redeemed us from the curse of the law, by being made a curse for us. |
