Cursed is he who sleeps with his father's wife, for he has violated his father's marriage bed.' And let all the people say, 'Amen!' Sermons
1. The stones are all placed on Ebal. 2. All the sons of the bondwomen are placed on that mount (cf. Galatians 4:21-31). This is preferable to supposing that prominence is given to the curse, inasmuch as, under law, fear rather than love is the motive relied on to secure obedience. The appeal to fear is itself an evidence that "the law is not made for a righteous man" (1 Timothy 1:9). It brings strikingly to light the inherent weakness of the economy (Romans 8:3). When a Law, the essence of which is love, requires to lean on curses to enforce it, the unlikelihood of getting it obeyed is tolerably manifest. As an actually working system, the Mosaic economy, while availing itself of the Law to awaken consciousness of sin and to keep men in the path of virtue, drew its strength for holiness, not from the Law, but from the revelations of love and grace which lay within and behind it. We learn - I. THAT THE LAW IS COMPREHENSIVE OF EVERY PART OF OUR DUTY. A variety of sins are mentioned as examples. They relate to all departments of duty - duty to God and duty to man. The list is avowedly representative (ver. 26). Note: 1. That it covers a large part of the Decalogue. The first table is fairly represented by the second commandment, and a curse is pronounced on the making and worshipping of images (ver. 15). The precepts of the second table are involved in the other verses - the fifth commandment in the curse on filial disrespect (ver. 16), the sixth in the curse on murder (ver. 24), the seventh in the curses on the grosser forms of uncleanness (vers. 20-23); the eighth in the curse on removing the landmark (ver. 17); the ninth in the, curse on slaying another for reward, which may include perjury (ver. 25); while vers. 19:19 may be viewed as forbidding breaches of the law of love generally. 2. That the sins against which the curses are directed are mostly secret sins. The Law searches the heart. 3. That the usual care is shown for the interests of the defenseless (vers. 18, 19). It is touching, in the heart of so awful a malediction, to find this tender love for the blind, the stranger, the fatherless, the widow. Wrath and love in God are close of kin. II. THAT A CURSE WAITS ON EVERY VIOLATION OF THE LAW'S PRECEPTS. The position of Scripture is that every sin, great and small, subjects the sinner to God's wrath and curse. It derives this truth, not, as some have sought to derive it, from the metaphysical notion of sin's infinite demerit, as committed against an infinite God; but from its own deep view of sin, as involving a change, a deflection, an alteration, in its effects of infinite moment, in the very center of man's being. There is no sin of slight turpitude. A holy being, to become capable of sin, must admit a principle into his heart totally foreign to the holy condition, and subversive of it. In this sense, he that offends in one point is guilty of all (James 2:10, 11). Sin is in him, and on a being with sin in him the Law can pronounce but one sentence. His life is polluted, and, being polluted, is forfeited. The curse involves the cutting of the sinner off from life and favor, with subjection to the temporal, spiritual, and eternal penalties of transgression. The denial of this article leaves no single important doctrine of the gospel unaffected; the admission of it carries with it all the rest. It gives its complexion to a whole theology. III. THAT THE SINNER MUST ACKNOWLEDGE THE JUSTICE OF THE LAW'S CLAIMS AGAINST HIM. The people were required to say, "Amen." This "Amen was: (1) An assent to the conditions of life proposed. (2) A recognition of the righteousness of them. The Law declares God's judgment against sin. And this: 1. Is echoed by the conscience. Fitfully, reluctantly, intermittently, yet truly, even by the natural conscience. The Amen" is implied in every pang of remorse, in every feeling of self-condemnation. Every time we do that we would not, we consent unto the Law that it is good (Romans 3:16). The very heathen know the "judgment of God, that they which commit such things" as are here specified "are worthy of death" (Romans 1:32). But it needs the spiritually convinced heart to render this "Amen hearty and sincere. The true penitent justifies God and condemns himself (Psalm 51.). 2. Was acknowledged by Christ as our Sin-bearer. In Christ's atonement, it has been truly remarked, there must have been a perfect 'Amen in humanity to the judgment of God on the sin of man. Such an 'Amen' was due to the truth of things. He who was the Truth could not be in humanity and not utter it - and it was necessarily a first step in dealing with the Father on our behalf" (J. McLeod Campbell). 3. Will yet be joined in by the whole universe (Revelation 15:2; Revelation 17:1, 2). CONCLUSION. "Christ hath redeemed us from the curse of the Law, being made a curse for us" (Galatians 3:13). In him no condemnation (Romans 8:1). - J.O.
That thou shalt set up great stones. On the boundary line between European and Siberian Russia there is a square pillar of brick bearing on one side the coat-of-arms belonging to the province of Perm in Europe, and on the other side the coat-of-arms belonging to the province of Tobolsk in Asia. That pillar has more sorrowful associations than any other pillar in the world. For many years the exiles to Siberia had to pass it, and there bade a long farewell to home and country. Strong men wept; some pressed their faces to the loved soil they were leaving, some collected a little earth to take with them to their new abodes, and some passionately kissed the European side of the pillar. The plaister on the bricks was covered with inscriptions, plaintive and pathetic as the epitaphs in a graveyard. Moses thought of pillars which were to have not a mournful, but a joyful significance. The stones were afterwards set up by the people as memorials of God's work on their behalf. The stones were to be a perpetual memorial of indebtedness to God for rescue from slavery and guidance to prosperity and honour. The disciples of Christ have experienced a change wonderful as that experienced by the Israelites. They have passed from bondage to liberty, from darkness to light, from moral debasement to spiritual glory. They are not to boast as if by their own endeavours they had wrought out the salvation in which they rejoice, but gratefully to confess that God has made them what they are. They are themselves to be monuments of God's power such as all can see and understand. Something more is needed from them than activity in setting up great stones as abiding witnesses of the great revolution in their life. They are to stand before the world as witnesses of God's saving, hallowing work in the human soul. The stones the Israelites were to set up were to be plaistered, and the law written on the plaister. There was a deep significance in the words thus inscribed. The people would be reminded by them that though they were out of the wilderness they had not ceased to be under the law. The horrors of Egyptian slavery would have been better for them than luxurious life in Canaan unrestricted by Divine precepts. The written stones were an attestation of God's supremacy over them, and as a restraint from the moral laxity to which they would be tempted when at ease amid "the limpid wells and orchards green" and all the other charms of the land "where Abraham fed his flock of yore." The disciples of Christ are to be as pillars inscribed with the law of the Lord. They do not bear the words of the ceremonial law, nor are they under direct obligation to bear those of the social law enacted in the wilderness. It is the moral law they bear as a sacred inscription on their life. Special prominence is to be given to the two great commandments, love to God and love to man, which, according to the teaching of Jesus, include the whole of the Decalogue. Faith in Christ does not mean freedom from the law as a rule of life. Truth, honesty, amiability are as much required in members of the Church as if those qualities were the sole condition of salvation: evangelical righteousness implies practical righteousness.(J. Marrat.) People Asher, Benjamin, Dan, Gad, Issachar, Joseph, Levi, Levites, Moses, Naphtali, Reuben, Simeon, ZebulunPlaces Beth-baal-peor, Jordan River, Mount Ebal, Mount GerizimTopics Amen, Bed, Cursed, Dishonors, Father's, Lies, Lieth, Lying, Relations, Sex, Shame, Skirt, Sleeps, Uncovered, Uncovereth, WifeOutline 1. The people are commanded to write the law upon stones5. and to build an altar of whole stones 11. The tribes to be divided on Gerizim and Ebal 14. The curses to be pronounced on mount Ebal Dictionary of Bible Themes Deuteronomy 27:20 1461 truth, nature of 5681 family, nature of Library ObedienceTake 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 Commandments In Judæa and through Samaria - a Sketch of Samaritan History and Theology - Jews and Samaritans. How Christ is Made Use of for Justification as a Way. Gilgal, in Deuteronomy 11:30 what the Place Was. In Galilee at the Time of Our Lord Meditations of the Misery of a Man not Reconciled to God in Christ. Jesus' Last Public Discourse. Denunciation of Scribes and Pharisees. Differences in Judgment About Water Baptism, no Bar to Communion: Or, to Communicate with Saints, as Saints, Proved Lawful. 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