Calvin’s CommentariesDeuteronomy 27

John Calvin

Deuteronomy 27:1

1. And Moses, with the elders. This precept is of the same character as those that have preceded it; for, as God would have His precepts written on the door-posts, and on the borders of their garments, so that they might constantly meet their eyes, so also would He have a monument existing at the very entrance of their land, from which the people might learn that they dwelt in it, in order that they might worship God purely. Wherefore, lest by the people’s carelessness the knowledge of the Law should be obscured, or in any way obliterated, God would have its sum inscribed in a conspicuous place. Hence may be gathered the similarity I have adverted to between the private houses of individuals and the whole land. When the precepts were written on the doors, every one was admonished that his house was sacred to God, and the same was the case with the whole land, so that whosoever entered it might know that it was, as it were, the sanctuary of heavenly doctrine, and thus their zeal might be stirred up to the pure worship of God. The object of the plain and distinct writing of the Scripture, referred to in verse 8, was to take away (the excuse of (Added from the French.) ) ignorance. DEUTERONOMY 31

deuteronomy 31:10-13

10. And Moses commanded them, saying, At the end of every seven years, in the solemnity of the year of release, in the feast of tabernacles, 10. Et praecepit Levitis Moses, dicendo, Septimo quoque anno, tempore anni remissionis, in solennitate tabernaculorum,

11. When all Israel is come to appear before the Lord thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing. 11. Quum venerit universus Israel ut appareat coram Jehova Deo, in loco quem elegerit, leges Legem istam coram universo Israele in auribus eorum.

12. Gather the people together, men, and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the Lord your God, and observe to do all the words of this law; 12. Congregando populum, viros, et mulieres, parvulos et peregrinos qui sunt intra portas tuas, ut audiant, et discant, timeantque Jehovam Deum vestrum, et custodiant faciendo omnia verba legis hujus.

13. And that their children, which have not known any thing, may hear, and learn to fear the Lord your God, as long as ye live in the land whither ye go over Jordan to possess it. 13. Et filii eorum qui non noverunt audiant, et discant timere Jehovam Deum vestrum, omnibus diebus quibus victuri estis super terram, ad quam transmisso Jordane pergitis ut possideatis.

Deuteronomy 27:5

5 And there shalt thou build an altar. At their first entrance into the land, God commands that a sacrifice of thanksgiving should be offered to Him; and this Joshua performed, as is related in Joshua 8:30-31 "Then Joshua built an altar unto the Lord God of Israel in Mount Ebal;
as Moses the servant of the Lord commanded the children of Israel,
an altar of whole stones, over which no man hath lift up any iron." First of all, then, this testimony of their gratitude is required, that the children of Israel, as soon as they have begun to set foot in the land of Canaan, might celebrate the praises of the Lord; secondly, he forbids all artificial work, because, if the altar had been permanent, it would have been an occasion of superstition, and this exceptional instance would have been more regarded than the perpetual Law of God. Hence the nine tribes and half were so greatly wroth against the two tribes of Reuben and Gad, and half Manasseh, on account of the altar which was built on the bank of Jordan, (Joshua 22,) insomuch that they determined utterly to destroy their brethren, until they had cleared themselves by alleging that they had only built it as a memorial of their brotherly union, and not for sacrifice. Assuredly they were good expounders of the Law who accounted it an inexpiable crime, that an altar should be left for posterity, to withdraw the people from the one sanctuary, and thus to destroy the unity of faith. Exodus 25

Exodus 25:1-22

1. And the LORD spake unto Moses, saying, 1. Et loquutus est Jehova ad Mosen, dicendo:

2. Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering. 2. Alloquere filios Israel ut tollant mihi levationem: ab omni viro cujus cor voluntarie dederit illam, sumetis levationem meam.

3. And this is the offering which ye shall take of them; gold, and silver, and brass, 3. Ista autem est oblatio quam capietis ab eis, aurum et argentum, et aes,

4. And blue, and purple, and scarlet, and fine linen, and goats’ hair, 4. Et hyacinthum, et purpuram, et vermiculum cocci, et byssum, et pilos caprarum,

5. And rams’ skins dyed red, and badgers’ skins, and shittim-wood, 5. Et pelles arietum rubricatas, et pelles taxorum, et ligna sittim.

6. Oil for the light, spices for anointing oil, and for sweet incense, 6. Oleum pro luminari, aromata pro oleo unctionis et pro thymiamate aromatum:

7. Onyx-stones, and stones to be set in the ephod, and in the breastplate. 7. Lapides onychinos, et lapides plenitudinum pro ephod et pro pectorali.

8. And let them make me a sanctuary; that I may dwell among them. 8. Et facient mihi sanctuarium, ut habitem in medio eorum.

9. According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it. 9. Omnino ut ego ostendam tibi similitudinem habitaculi, et similitudinem omnium vasorum ejus, sic facietis.

10. And they shall make an ark of shittim wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof. 10. Facient etiam arcam e lignis sittim: duorum cubitorum et semis erit longitudo ejus, cubitus vero et semis latitudo ejus, cubiti item et semis altitudo ejus.

11. And thou shalt overlay it with pure gold, within and without shalt thou overlay it; and shalt make upon it a crown of gold round about. 11. Operiesque eam auro puro, intrinsecus et extrinsecus, operies inquam, eam, faciesque super eam coronam auream in circuitu.

12. And thou shalt cast four rings of gold for it, and put them in the four corners thereof; and two rings shall be in the one side of it, and two rings in the other side of it. 12. Fundes quoque ei quatuor annulos aureos, quos pones ad quatuor angulos ejus: duos videlicet annulos in latere ejus uno, et duos annulos in latere ejus altero.

13. And thou shalt make staves of shittim wood, and overlay them with gold. 13. Facies praeterea vectes ex lignis sittim, quos cooperies auro.

14. And thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne with them. 14. Inducesque vectes in annulos qui erunt in lateribus illius arcrae, ut illis deferetur area.

15. The staves shall be in the rings of the ark: they shall not be taken from it. 15. In annulis illius arcae erunt vectes, non removebuntur ab ea.

16. And thou shalt put into the ark the testimony which I shall give thee. 16. Ponesque in arca testimonium quod dabo tibi.

17. And thou shalt make a mercy seat of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof. 17. Facies et operculum ex auro mundo: duorum cubitorum et dimidii erit longitudo ejus, cubiti vero et dimidii latitudo ejus.

18. And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends of the mercy seat. 18. Facies etiam duos cherubim aureos: ductiles facies eos in duabus extremitatibus propitiatorii.

19. And make one cherub on the one end, and the other cherub on the other end: even of the mercy seat shall ye make the cherubims on the two ends thereof. 19. Facies autem cherub unum in extremo hinc, et cherub alterum in extremo inde: ex propitiatorio facietis cherubim, duabus extremitatibus ejus.

20. And the cherubims shall stretch forth their wings on high, covering the mercy seat with their wings, and their faces shall look one to another; toward the mercy seat shall the faces of the cherubims be. 20. Expandentque cherubim duas alas superne tegentes alis suis propitiatorium, et se mutuo aspicient: ad propitiatorium erunt facies cherubim.

21. And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee. 21. Pones autem propitiatorium super arcam superne, et in arca pones testimonium quod dabo tibi.

22. And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel. 22. Conveniamque tecum illuc, et loquar tecum e propitiatorio inter duos cherubim quod erit super arcama testimonii, quaecunque praecipiam tibi ad filios Israel.

Deuteronomy 27:9

The ground of his exhortation is again taken from the special favor of adoption, wherewith the God of Abraham had honored them; for there was nothing which should have more effectually stimulated them to obedience, than that more than paternal love, and the gratuitous kindness with which He had prevented them. Although, at the same time, they were admonished in these words of the object for which they were separated from other nations; for the conclusion he draws is, that because they were received by God as His people, they, therefore, lay under an obligation to keep His statutes; as Paul more plainly teaches us that we are redeemed from all iniquity, that Christ might purify unto himself a peculiar people, zealous of good works. (Titus 2:14.) Moreover, since the priests were now appointed, from whose lips the doctrine of the law was to be sought, they here come forward in God’s own name, and engage the people to respond to His generous calls upon them; and not only this, but also to obey His ministers. DEUTERONOMY 26

Deuteronomy 26:16-19

16. This day the Lord thy God hath commanded thee to do these statutes and judgments: thou shalt therefore keep and do them with all thine heart, and with all thy soul. 16. Hodie Jehova Deus tuus praecepit tibi ut facias statuta haec et judicia: custodias ergo et facias ea toto corde tuo, et tota anima tua.

17. Thou hast avouched the Lord this day to be thy God, and to walk in his ways, and to keep his statutes, and his commandments, and his judgments, and to hearken unto his voice: 17. Jehovam exaltasti hodie, quod, tibi sit in Deum, et ambules in viis ejus, et custodias statuta ejus, et paecepta ejus, et judicia ejus: et obedias voci ejus.

18. And the Lord hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldest keep all his commandments; 18. Jehova quoque exaltavit to hodie quod sis ei in populum peculiarem, quemadmodum loquutus est tibi, et quod custodias onmia praecepta eius.

19. And to make thee high above all nations which he hath made, in praise, and in name, and in honor; and that thou mayest be an holy people unto the Lord thy God, as he hath spoken. 19. Et panat to superiorem omnibus gentibus quas fecit, ad laudem, et nomen, et gloriam: et ut sis populus sanctus Jehovae Deo tuo, quemadmodum dixit.

Deuteronomy 27:11

11. And Moses charged the people the same day. In order that both the promises and threats might have more efficacy in affecting the minds of all, God enjoined not only that they should be proclaimed in a solemn rite, but also that they should be approved by the people in a loud voice, and sealed, as it were, by their consent. It is elsewhere recorded that this was faithfully performed by Joshua. (Joshua 8:33.) Let it suffice to say at present that they were all summoned, and conducted before God to subscribe to them, so that henceforth all subterfuge might be put an end to. The tribes of Israel were divided into two parties, that they might stand opposite to each other, and that the blessings might sound forth from one side, and the curses from the other, (“Comme correspondantes.” — Fr. “It was also customary on some occasions to dance round the altars whilst they sung the sacred hymns, which consisted of three stanzas or parts; the first of which, called strophe, was sung in turning from east to west; the other, named antistrophe, in returning from west to east: then they stood before the altar and sung the epode, which was the last part of the song.” — Potter’s Antiq. of Greece, Book II. chap. 4.) like ἀντίστροφοι. I confess I do not know why the descendants of Simeon, Levi, Judah, Issachar, Joseph, and Benjamin, were chosen by God to proclaim the blessings, rather than the others; (“The six nobler tribes answered amen to the blessings; the six more ignoble to the curses, viz., four who descended from the children of the hand-maids, i.e., Gad, Asher, Dan, and Naphtali, to whom Reuben is added, because he had defiled his father’s bed incestuously; and Zebulun, because he was the youngest son of Leah. So Raban and Theod., q. 34.” — Corn. a Lapide, in loco.) for there is no force in the opinion of the Hebrew writers that those who descended from free mothers were placed in the post of highest dignity: since the tribe of the first-born, Reuben, was united with some who sprang from the bond-maids; unless, perhaps, we may say that the descendants of Reuben were degraded into the second class as a mark of ignominy; but, since both the blessings and curses were offered in the name of the whole people, it is not a point of much importance. For, if this division (“De six a six.” — Fr.) was made to bear witness to their common consent, it was equivalent to their all alike confessing that the transgressors of the Law were accursed, and those who kept it blessed; and consequently I am not very curious to know why, in their common office, God preferred some to the others. Moses will elsewhere relate that the tribes, which are here separated, were then united together. It would perhaps be a probable conjecture that God, who well knew what would hereafter be the inheritance of every tribe, placed them severally in that station which would correspond to their future allotment. In order that the sanction might have more solemnity, God chose that the Levites should dictate the words as if He Himself spoke from heaven; for, since they were appointed to be the expounders of the Law, as it behooved them faithfully to repeat what God had dictated out of His own mouth, so they were heard with greater attention and reverence.

Deuteronomy 27:15

15. Cursed be the man that maketh any graven. Hence it appears that Moses is silent as to the half (of what he had spoken of before; (Added from Fr.) ) for no mention is made of the blessings (“Howbeit, though Moses appointed these to bless, yet he expresseth not the blessings; by such silence leading his prudent reader to look for them by another, which is Christ. John 1:17, Acts 3:26. For silence in the holy story often implieth great mysteries, as the Apostle (in Hebrews 7.) teacheth from the narration of Melchisedek, in Genesis 14.” — Ainsworth.) which occupied before the first place. Perhaps the Spirit would indirectly rebuke the wickedness of the people, from whence it arose that He was not at liberty to proclaim the praises conveyed in the blessings; for, when they ought to have embraced cheerfully the reward promised to them, their ungodliness deprived them of this honor; and nothing remained but that they should submit themselves to the just punishment of their iniquities. Meanwhile, it cannot be doubted but that they were taught by the forms of cursing which we here read what course was to be observed in blessing. For, when God pronounces His condemnation of transgressors, we may hence infer that the hope of blessedness is laid up for His true servants, if any fulfill His law. Besides, in the list of curses here recorded, a synecdoche is to be observed, since no special curse is separately denounced against blasphemers, perjurers, Sabbath-breakers, slanderers, and adulterers. It is plain, therefore, that some kinds of crime which were worthy of the greatest abomination, were selected, in order that the people might learn from hence that transgression against any particular of the Law would not be unpunished; for, by speaking of graven images, God undoubtedly defends His worship from all pollutions; and thus this curse extends to every breach of the First Table. Moreover, when He threatens to punish secret sins, we may readily infer that, although offenders might be hidden from earthly judges, and escape from their hands a hundred times, still God would be the avenger of His polluted worship. If any had put an idol in a secret place, or had smitten his neighbor secretly, he will not suffer the punishment which cannot be inflicted unless his crime be detected, and he is convicted of the offense; but, lest impunity should encourage any one to become obdurate in sin, the people are summoned before the heavenly tribunal of God, that they may be retained in the path of duty, not only by the fear of punishment, but for conscience-sake. Whence, again, it is clear that God did not only deliver a political Law, which should merely direct their outward morals, but one which would require true sincerity of heart.

Deuteronomy 27:16

16. Cursed be he that setteth light by his father. What follows refers to the Second Table of the Law; and, first, He pronounces those cursed who should be undutiful (impii) to their parents; for the word קלל, kalal, (He assumes, what is scarcely tenable, that מקלה is derived from קלל rather than from קלה — W) which means to despise, as well as to curse, is put in opposition to the honor which, by the Fifth Commandment, is due to our father and mother. Then He mentions such thefts as generally escape the knowledge of men; as also, He only adverts to those acts of fornication which are anxiously concealed on account of their filthiness. To have connection with a beast, with one’s mother-in-law, or step-mother, or sister, is so unnatural and detestable a crime, that it is generally concealed more carefully. But God admonishes us that, whatever modes of concealment the sinner shall adopt, they will profit him nothing, but that, when He shall at length ascend His judgment-seat, their shame shall be discovered. For the same reason he does not curse all murderers, but only such as have shed innocent blood for hire, which nefarious compact cannot easily be discovered so as to be punished by laws. (“Des hommes.” — Fr.)

Deuteronomy 27:26

26. Cursed is he that confirmeth not. Although it was God’s purpose to summon the consciences of all men before Him, and, in order that they might not only fear human judgments, He designedly threatened them with the punishment of secret sins, yet the conclusion, which is now added, extends the same judgment to all iniquities of whatever kind. Nay, He briefly declares, that whosoever shall not perform what the Law requires, are accursed. From whence Paul rightly infers, that “as many as are of the works of the Law are under the curse.” (Galatians 3:10.) For let the most perfect man come forward, and, although he may have striven ever so diligently to keep the Law, he will have at least offended in some point or other; since the declaration of James must be borne in mind, “Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all;” for he that forbade murder and adultery, forbade theft also. (James 2:10, 11.) Paul indeed does not quote the very words of Moses, for he thus cites his testimony; “Cursed is every one that continueth not in all things which are written in the book of the law to do them,” (Galatians 3:10;) but there is no difference in the sense, since all are here condemned without exception, who have not confirmed the Law of God, so as to fulfill to the uttermost whatever it contains. Whence if is clear that, in whatever respect the deficiency betrays itself, it brings men under the curse; and to this the Israelites are commanded to assent, so as to acknowledge that they were all without exception lost, since they were involved in the curse. And now-a-days, also, it is necessary that we should all to a man be struck with the same despair, in order that, embracing the grace of Christ, we should be delivered from this melancholy state of guilt; since he was made accursed for us, that He might redeem us from the curse of the Law. (Galatians 3:13.) Deuteronomy 11

Deuteronomy 11:26-32

26. Behold, I set before you this day a blessing and a curse; 26. Vide, ego pono coram vobis hodie benedictionem et maledictionem:

27. A blessing, if ye obey the commandments of the Lord your God, which I command you this day: 27. Benedictionem, si obedieritis praeceptis Jehovae Dei vestri, quae ego praecipio vobis hodie:

28. And a curse, if ye will not obey the commandments of the Lord your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known. 28. Maledictionem vero, si non obedieritis praeceptis Jehovae Dei vestri, sed recesseritis e via quam ego praecipio vobis hodie, ut ambuletis post deos alienos quos non novistis.

29. And it shall come to pass, when the Lord thy God hath brought thee in unto the land whither thou goest to possess it, that thou shalt put the blessing upon mount Gerizim, and the curse upon mount Ebal. 29. Quumque introduxerit te Jehova Deus tuus in terram quam tu ingrederis ut possideas eam, tunc dabis benedictionem super montem Garizim, et maledictionem super montem Ebal.

30. Are they not on the other side Jordan, by the way where the sun goeth down, in the land of the Canaanites, which dwell in the champaign over against Gilgal, beside the plains of Moreh? 30. Annon sunt trans Jordanem post viam ad occasum solis vergentem in terra Chananaei, qui habitant in planitie e regione Gilgal, juxta campestria Moreh?

31. For ye shall pass over Jordan, to go in to possess the land which the Lord your God giveth you, and ye shall possess it, and dwell therein. 31. Vos enim transituri estis Jordanem, ut pergatis ad possidendam terram quam Jehova Deus vester dat vobis, et haereditabitis eam, et habitabitis in ea.

32. And ye shall observe to do all the statutes and judgments which I set before you this day. 32. Custodite ergo ad faciendum omnia statuta, et judicia, quae ego pono ante faciem vestram hodie.

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