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英文原文
Moses having very largely and fully set before the people their duty, both to God and one another, in general and in particular instances,—having shown them plainly what is good, and what the law requires of them,—and having in the close of the foregoing chapter laid them under the obligation both of the command and the covenant, he comes in this chapter to prescribe outward means, I. For the helping of their memories, that they might not forget the law as a strange thing. They must write all the words of this law upon stones, De 27:1-10. II. For the moving of their affections, that they might not be indifferent to the law as a light thing. Whey they came into Canaan, the blessings and curses which were the sanctions of the law, were to be solemnly pronounced in the hearing of all Israel, who were to say Amen to them, De 27:11-26. And if such a solemnity as this would not make a deep impression upon them, and affect them with the great things of God's law, nothing would.
1-10
The Exhibition of the Law (1451 BC)
繁體中文
律法的展示（主前1451年）
1 摩西和以色列的長老吩咐百姓說：「你們要遵守我今日所吩咐你們的一切誡命。」
2 你們過約旦河，到了耶和華─你 神所賜給你的地，當立起幾塊大石頭，墁上石灰，
3 把這律法的一切話寫在石頭上。你過了河，可以進入耶和華─你 神所賜你流奶與蜜之地，正如耶和華─你列祖的 神所應許你的。
4 你們過了約旦河，就要在以巴路山上立起這幾塊石頭，將它們墁上石灰，這是我今日所吩咐你們的。
5 在那裏要為耶和華─你的 神築一座石壇；在石頭上不可動鐵器。
6 要用沒有鑿過的石頭為耶和華─你的 神築壇，又要在其上向耶和華─你的 神獻燔祭。
7 又要獻平安祭，在那裏吃，在耶和華─你的 神面前歡樂。
8 你要將這律法的一切話，明明地寫在石頭上。
9 摩西和祭司利未人曉諭以色列眾人說：「以色列啊，要默想，要聽從；你今日成為耶和華─你 神的百姓了。
10 所以你必須聽從耶和華─你 神的話，遵行他的誡命律例，就是我今日所吩咐你的。
本章記的是：一、向百姓發出遵守 神誡命的一般命令；因為他們若知道了卻不去遵行，便是徒然。這命令是帶著以下兩方面向他們強調的：
1. 帶著十足的權威。「摩西和以色列的長老」（即各支派的官長，申27:1），又一次說「摩西和祭司利未人」（申27:9）。如此一來，這命令既由那在耶書崙作王的摩西頒佈，也有屬靈與屬世的長官們與他一同發出。恐怕他們以為，這樣大張旗鼓地談論宗教的不過是摩西這個垂暮的老人，又或者只是祭司利未人——宗教本是他們當盡的職分，他們也從中得著供養；然而 神所設立、置於他們之上的尊榮與權柄之中的以色列長老，正是那些在世事務中活動、且在摩西離去之後仍要長久如此的人，他們也命令自己的百姓當守 神的律法。摩西既把自己的一部分尊榮分給他們，便使他們與自己一同奉命發出這吩咐，正如保羅在書信中常與西拉和提摩太聯名一樣。當注意：凡對別人有任何影響力或權柄的人，都當用這影響力來維持並推進他們中間的信仰。一國的最高權力即使為此制訂了再好的律法，若下級官長在其職位上、傳道人在其職分上、家長在其家中不盡自己的本分，這一切都收效甚微。
**2. 帶著極力的懇切。**他們以最大的迫切將這命令壓在他們心上（申27:9）：「以色列啊，要默想，要聽從。」這是件需要也配得最高謹慎與留意的事。他們又告訴他們自己的特權與尊榮：「你今日成了耶和華你 神的百姓，」因為耶和華已經認你為他自己的子民，如今又要將他長久應許的迦南賜給你為業——這應許原是作你的 神 而賜下的（創17:7,8）；他若不按時成就，就羞於被稱為你的 神（來11:16）。如今你比從前更是他的百姓，所以當聽從他的話。」特權當作盡本分的動力來善用。百姓豈不當受自己的 神治理嗎？
二、特別的指示，要他們在進入迦南後，以極大的莊嚴將這律法的話記錄下來。這事只行一次，且是在他們進入應許之地時行，作為他們在這律法所載的各項條款與條件之下承受那地的記號。從前 神與以色列在西奈山立約時曾有過一次莊嚴的批約——築了一座壇，立了十二根柱子，又取出約書來（出24:4）。此處所定的，是一次與之相似的莊嚴典禮。
1. 他們必須立起一根紀念柱，在其上寫上這律法的話。（1）紀念柱本身要極其樸素，不過是墁了石灰的粗石；不是拋光的大理石或雪花石膏，也不是銅版，只是石上普通的石灰（申27:2）。這命令又重複了一次（申27:4），並吩咐他們寫的時候不要寫得太精緻好供好奇者欣賞，乃要寫得「甚是明白」，使跑步經過的人也能讀（哈2:2）。神的話無需人的技藝來裝飾，也無需用人智慧誘人的言語來修飾。但是（2）所寫的內容卻要極其豐富：「這律法的一切話」（申27:3，又見申27:8）。有人理解為只指 神與以色列之間的約，即申26:17,18 所提的；讓這幫助立起來作見證，如同拉班與雅各之間那個不過是草草堆起的石堆的立約紀念——他們在其上一同吃喝以示友好（創31:46,47），又如同約書亞所立的那塊石頭（書24:26）。又有人認為寫在這紀念柱上的是本章所載之約的咒詛，因為它立在以巴路山上（申27:4）。還有人認為寫的是整卷申命記，或至少是申12:1–26:19 的律例典章。這石堆或許大到可以把各面都寫滿，容得下如此大量的銘文，這也並非不可能——除非我們（如某些人所推測的）認為此處所寫的只是十誡，作為收藏在約櫃中那份封存卷軸的正本。他們必須在進入迦南之後寫這些話，然而摩西說（申27:3）「寫上使你可以進去」，意思是「使你可以安心進去，確信必得著成功與定居；否則你倒不如根本不進去為妙。把它當作你進入的條件寫下，並承認你是憑這些條款進入，而非憑別的條款：迦南既是憑應許賜下，就必須憑順服來持守。」
2. 他們也必須築一座壇。藉著寫在石灰上的律法之話，神向他們說話；藉著壇和其上獻的祭，他們向 神說話；這樣，他們與 神之間的相交就得以維持。**道與禱告必須並行。**他們不能憑己意擅自設立除會幕那座以外的別壇，但出於 神的特別吩咐，他們可以在特殊場合如此行。以利亞在使以色列歸回此時所立的約時，也曾用十二塊未鑿過的石頭築了一座臨時的壇，與此相似（王上18:31,32）。如今，（1）這壇必須用田間現成的石頭造成，不是新從磐石中開鑿出來的，更不是人工鑿得方正的：「在石頭上不可動鐵器」（申27:5）。基督是我們的祭壇，是「非人手鑿出來的一塊石頭」（但2:34,35），因此被匠人棄絕，以為他無佳形美容，卻蒙父 神悅納，成了房角的頭塊石頭。（2）在這壇上必須獻上燔祭和平安祭（申27:6,7），藉此將榮耀歸給 神，並得著恩惠。在律法寫下的地方，緊挨著立起了一座壇，為要表明：我們若不是因著那為罪贖罪的大祭，就無法帶著任何安慰觀看律法，因為我們良心自覺已經違背了律法；而這壇立在以巴路山上，就是那些對咒詛說「阿們」的支派所站的那座山，為要指明我們藉著基督已經從律法的咒詛中得贖。舊約裏寫著律法的話，附帶著咒詛，若不是新約（與舊約裝訂在一起）在我們旁邊立起了一座壇，賜給我們永遠的安慰，那些話必使我們滿心恐懼驚駭。（3）他們必須在那裏吃，並「在耶和華他們 神面前歡樂」（申27:7）。這表明：〔一〕他們對這約的同意；因為立約的雙方是藉著一同設宴來批約的。他們得以在壇——就是 神的桌上——有分，作為他的僕人和租戶；他們既如此承認自己，又因被安置在這塊美地上承受為業，就當約定繳納租銀，並盡那皇家特許狀所保留的服事。〔二〕他們在這約中所得的安慰；他們既有了一座壇、一條補救的律法離律法不遠，就大有理由因律法而歡樂。神將他的律例賜給他們，這對他們是極大的恩惠，也是蒙恩的記號；他們既被認定為 神的百姓、應許的子孫，就大有理由歡喜——雖然在當行這莊嚴典禮之時，他們尚未完全佔有迦南；然而 神已經憑他的聖潔說話，那時我要歡樂；基列是我的，瑪拿西也是我的，全都是我的。
英文原文
The Exhibition of the Law (1451 BC)
¹ And Moses with the elders of Israel commanded the people, saying, Keep all the commandments which I command you this day.
² And it shall be on the day when ye shall pass over Jordan unto the land which the LORD thy God giveth thee, that thou shalt set thee up great stones, and plaster them with plaster:
³ And thou shalt write upon them all the words of this law, when thou art passed over, that thou mayest go in unto the land which the LORD thy God giveth thee, a land that floweth with milk and honey; as the LORD God of thy fathers hath promised thee.
⁴ Therefore it shall be when ye be gone over Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaster them with plaster.
⁵ And there shalt thou build an altar unto the LORD thy God, an altar of stones: thou shalt not lift up any iron tool upon them.
⁶ Thou shalt build the altar of the LORD thy God of whole stones: and thou shalt offer burnt offerings thereon unto the LORD thy God:
⁷ And thou shalt offer peace offerings, and shalt eat there, and rejoice before the LORD thy God.
⁸ And thou shalt write upon the stones all the words of this law very plainly.
⁹ And Moses and the priests the Levites spake unto all Israel, saying, Take heed, and hearken, O Israel; this day thou art become the people of the LORD thy God.
¹⁰ Thou shalt therefore obey the voice of the LORD thy God, and do his commandments and his statutes, which I command thee this day.
Here is, I. A general charge to the people to keep God's commandments; for in vain did they know them, unless they would do them. This is pressed upon them, 1. With all authority. Moses with the elders of Israel, the rulers of each tribe (De 27:1), and again, Moses and the priests the Levites (De 27:9); so that the charge is given by Moses who was king in Jeshurun, and by their lords, both spiritual and temporal, in concurrence with him. Lest they should think that it was Moses only, an old and dying man, that made such ado about religion, or the priests and Levites only, whose trade it was to attend religion and who had their maintenance out of it, the elders of Israel, whom God had placed in honour and power over them, and who were men of business in the world and likely to be so long so when Moses was gone, they commanded their people to keep God's law. Moses, having put some of his honour upon them, joins them in commission with himself, in giving this charge, as Paul sometimes in his epistles joins with himself Silvanus and Timotheus. Note, All that have any interest in others, or power over them, should use it for the support and furtherance of religion among them. Though the supreme power of a nation provide ever so good laws for this purpose, if inferior magistrates in their places, and ministers in theirs, and masters of families in theirs, do not execute their offices, it will all be to little effect. 2. With all importunity. They press it upon them with the utmost earnestness (De 27:9): Take heed and hearken, O Israel. It is a thing that requires and deserves the highest degree of caution and attention. They tell them of their privilege and honour: "This day thou hast become the people of the Lord thy God, the Lord having avouched thee to be his own, and being now about to put thee in possession of Canaan which he had long promised as thy God (Ge 17:7,8), and which if he had failed to do in due time, he would have been ashamed to be called thy God, Heb 11:16. Now thou art more than ever his people, therefore obey his voice." Privileges should be improved as engagements to duty. Should not a people be ruled by their God?
II. A particular direction to them with great solemnity to register the words of this law, as soon as they came into Canaan. It was to be done but once, and at their entrance into the land of promise, in token of their taking possession of it under the several provisos and conditions contained in this law. There was a solemn ratification of the covenant between God and Israel at Mount Sinai, when an altar was erected, with twelve pillars, and the book of the covenant was produced, Ex 24:4. That which is here appointed is a somewhat similar solemnity.
1. They must set up a monument on which they must write the words of this law. (1.) The monument itself was to be very mean, only rough unhewn stone plastered over; not polished marble or alabaster, nor brass tables, but common plaster upon stone, De 27:2. The command is repeated (De 27:4), and orders are given that it be written, not very finely, to be admired by the curious, but very plainly, that he who runs may read it, Hab 2:2. The word of God needs not to be set off by the art of man, nor embellished with the enticing words of man's wisdom. But, (2.) The inscription was to be very great: All the words of this law, De 27:3, and again, De 27:8. Some understand it only of the covenant between God and Israel, mentioned De 26:17,18. Let this help be set up for a witness, like that memorial of the covenant between Laban and Jacob, which was nothing but a heap of stones thrown hastily together, upon which they did eat together in token of friendship (Ge 31:46,47), and that stone which Joshua set up, Jos 24:26. Others think that the curses of the covenant in this chapter were written upon this monument, the rather because it was set up in Mount Ebal, De 27:4. Others think that the whole book of Deuteronomy was written upon this monument, or at least the statutes and judgments from De 12:1-26:19 And it is not improbable that the heap might be so large as, taking in all the sides of it, to contain so copious an inscription, unless we will suppose (as some do) that the ten commandments only were here written, as an authentic copy of the close rolls which were laid up in the ark. They must write this when they had gone into Canaan, and yet Moses says (De 27:3), "Write it that thou mayest go in," that is, "that thou mayest go in with comfort, and assurance of success and settlement, otherwise it were well for thee not to go in at all. Write it as the conditions of thy entry, and own that thou comest in upon these terms and no other: since Canaan is given by promise, it must beheld by obedience."
2. They must also set up an altar. By the words of the law which were written upon the plaster, God spoke to them; by the altar, and the sacrifices offered upon it, they spoke to God; and thus was communion kept up between them and God. The word and prayer must go together. Though they might not, of their own heads, set up any altar besides that at the tabernacle, yet, by the appointment of God, they might upon a special occasion. Elijah built a temporary altar of twelve unhewn stones, similar to this, when he brought Israel back to the covenant which was now made, 1Ki 18:31,32. Now, (1.) This altar must be made of such stones as they found ready upon the field, not newly cut out of the rock, much less squared artificially: Thou shalt not lift up any iron tool upon them, De 27:5. Christ, our altar, is a stone cut out of the mountain without hands (Da 2:34,35), and therefore refused by the builders, as having no form or comeliness, but accepted of God the Father, and made the head of the corner. (2.) Burnt-offerings and peace-offerings must be offered upon this altar (De 27:6,7), that by them they might give glory to God and obtain favour. Where the law was written, an altar was set up close by it, to signify that we could not look with any comfort upon the law, being conscious to ourselves of the violation of it, if it were not for the great sacrifice by which atonement is made for sin; and the altar was set up on Mount Ebal, the mount on which those tribes stood that said Amen to the curses, to intimate that through Christ we are redeemed from the curse of the law. In the Old Testament the words of the law are written, with the curse annexed, which would fill us with horror and amazement if we had not in the New Testament (which is bound up with it) an altar erected close by it, which gives us everlasting consolation. (3.) They must eat there, and rejoice before the Lord their God, De 27:7. This signified, [1.] The consent they gave to the covenant; for the parties to a covenant ratified the covenant by feasting together. They were partakers of the altar, which was God's table, as his servants and tenants, and such they acknowledged themselves, and, being put in possession of this good land, bound themselves to pay the rent and to do the services reserved by the royal grant. [2.] The comfort they took in the covenant; they had reason to rejoice in the law, when they had an altar, a remedial law, so near it. It was a great favour to them, and a token for good, that God gave them his statutes; and that they were owned as the people of God, and the children of the promise, was what they had reason to rejoice in, though, when this solemnity was to be performed, they were not put in full possession of Canaan; but God has spoken in his holiness, and then I will rejoice, Gilead is mine, Manasseh is mine; all my own.
11-26
The Curses from Ebal (1451 BC)
繁體中文
從以巴路山宣佈的咒詛 (1451 BC)
¹¹ 當日，摩西囑咐百姓說：
¹² 你們過了約但河，西緬、利未、猶大、以薩迦、約瑟、便雅憫，這幾個支派的人要站在基利心山上為百姓祝福。
¹³ 流便、迦得、亞設、西布倫、但、拿弗他利，這幾個支派的人要站在以巴路山上宣佈咒詛。
¹⁴ 利未人要向以色列眾人高聲宣佈說：
¹⁵ 有人製造耶和華所憎惡的偶像，或雕刻，或鑄造，就是工匠手所做的，在暗中設立的，那人必受咒詛。百姓都要答應說：阿們。
¹⁶ 輕慢父母的，必受咒詛。百姓都要說：阿們。
¹⁷ 挪移鄰舍地界的，必受咒詛。百姓都要說：阿們。
¹⁸ 使瞎子走差路的，必受咒詛。百姓都要說：阿們。
¹⁹ 向寄居的和孤兒寡婦屈枉正直的，必受咒詛。百姓都要說：阿們。
²⁰ 與繼母行淫的，必受咒詛，因為掀開他父親的衣襟。百姓都要說：阿們。
²¹ 與獸淫合的，必受咒詛。百姓都要說：阿們。
²² 與異母同父，或異父同母的姊妹行淫的，必受咒詛。百姓都要說：阿們。
²³ 與岳母行淫的，必受咒詛。百姓都要說：阿們。
²⁴ 暗中殺人的，必受咒詛。百姓都要說：阿們。
²⁵ 受賄賂而殺無辜之人的，必受咒詛。百姓都要說：阿們。
²⁶ 不堅守遵行這律法一切言語的，必受咒詛。百姓都要說：阿們。
律法既被寫下——為要被眾人看見和閱讀——其制裁就要被公佈；為了完成他們與神立約的莊嚴性，他們要慎重地宣告對此的贊同。他們先前已被指示如此行（申 11:29-30），因此此處的任命開始得有些突然（申 27:12）。在迦南——後來歸以法蓮（約書亞的支派）所拈鬮的那部分地——似乎有兩座山彼此相近，中間有一個山谷，一座叫基利心，另一座叫以巴路。在這兩座面對面的山的兩邊，眾支派都要列隊——六個在一邊，六個在另一邊——以至於在山谷中、在每座山腳下他們彼此相當接近，近到站在他們中間的祭司可以被兩邊最靠近的人聽到；然後當肅靜被宣佈、注意被命令時，一位祭司——或也許有幾位在彼此相距不遠之處——大聲宣佈此處以下的一個咒詛，所有站在以巴路山邊和山腳下的人（那些站得較遠的從站得較近、在聽見範圍內的人那裏取信號）就說阿們；然後相反的祝福被宣佈——「不如此行的人是有福的」——那些站在基利心山邊和山腳下的人就說阿們。這不能不極大地感動他們——使他們深深體會律法的祝福和咒詛、應許和警告——不僅使眾百姓都熟悉這些，更教導他們將之應用於自己。
I. 關於這個只作一次而不重複、卻要向後世傳述的莊嚴儀式，有些事情需要注意。1. 神指定了哪些支派當站在基利心山上，哪些當站在以巴路山上（申 27:12-13），以防止他們被任憑自己安排時可能產生的爭論。指定為祝福的六個支派都是自由婦人之子，因為應許是屬於這樣的人（加 4:31）。利未在此被列入其餘支派之中，為教導傳道人當將自己所傳的祝福和咒詛應用於自己，並以信心在其中加上自己的阿們。2. 論到那些當對祝福說阿們的支派，經上說他們「為百姓祝福」，但論到其他支派，只說「站在以巴路山上為百姓咒詛」——卻沒有提到「百姓」，似乎不情願假設神所揀選作自己產業的這百姓中竟有人使自己落在咒詛之下。或者，也許不同的表達方式暗示：對以色列百姓只宣佈一個一般的祝福——作為一個有福的百姓，並將永遠如此，只要他們順從；而基利心山上的支派當對這祝福說阿們——「以色列啊，你是有福的，願你永遠如此」；但咒詛是作為一般準則的例外而來——我們知道例外確認準則。以色列是有福的百姓，但即使在他們中間，若有人作了這裏所提的這樣那樣的事，就當知道他們在這事上無分，乃是在咒詛之下。這顯明神是多麼樂意賜福；若有人落在咒詛之下，他們只能怪自己，是他們自己招惹到自己頭上的。3. 利未人或祭司——那些被指定為此目的的人——既要宣佈咒詛，也要宣佈祝福。他們被設立為人祝福（申 10:8），祭司每日如此行（民 6:23）。但他們必須分別寶貴的和卑賤的；他們不可將那祝福隨便給予，而必須向那些無權得著的人宣告，免得那些自己沒有權利的人以為可以在人群中分享。請注意：傳道人必須傳講律法的威嚇，正如傳講福音的安慰；不可僅以祝福的應許吸引百姓盡本分，更要以咒詛的威嚇使之敬畏。4. 咒詛在此被明確表達，但祝福沒有；因為凡在律法之下的都在咒詛之下，但祝福我們是為基督保留的榮耀——他為我們作了律法因肉體軟弱所不能作的事。在基督登山寶訓——那真正的基利心山——中，我們只有祝福（太 5:3-11 等）。5. 對每一個咒詛，百姓都要說阿們。說阿們對於祝福的意義很容易理解。猶太人有一句鼓勵人對公開禱告說阿們的話：凡回答阿們——在祝福者之後——的，就如同祝福者一樣。 但他們怎能對咒詛說阿們呢？（1.）這是他們對咒詛真實性的信仰宣告——這些和類似的咒詛不是嚇唬孩童和愚昧人的怪物，而是神對不虔不義之人所發之忿怒的真實宣告，其中一點一畫也不會落空。（2.）這是他們對這些咒詛公正的承認；當他們說阿們時，他們實際上不僅是在說「這必定如此」，而是在說「這理當如此」。作這些事的人理當落在咒詛之下。（3.）這是一種對自己的自我咒詛，強烈地約束他們不可與這裏附有咒詛的邪惡行為有任何關係。「我們若作這樣的事，願神的忿怒臨到我們。」我們讀到有人進入咒詛（在我們中間，這是莊嚴誓言的通常形式）要遵行神的律法（尼 10:29）。不但如此，猶太人說（如博學的 Patrick 主教所引用的）：「全百姓藉著說這阿們，彼此結為保證人——保證他們要遵守神的律法；因此每個人都有義務盡其所能阻止鄰舍違犯這些律法，並責備那些犯罪的人，免得他們為他們擔當罪和咒詛。」
II. 現在讓我們看看此處被宣告咒詛的是哪些特別的罪。
1. 違犯第二誡的罪。這把火焰的劍首先被設立來守衛那條誡命（申 27:15）。此處被咒詛的，不僅是敬拜偶像的人，更是製造或存留偶像的人——只要那些偶像是（或類似於）偶像敬拜者在敬拜假神時所使用的。無論是雕刻的偶像還是鑄造的偶像，都是一樣的——它是耶和華所憎惡的——即使沒有公開設立，而是在暗中；即使沒有實際被敬拜，甚至沒有說是為敬拜而設計，只是存留在那裏帶著尊重和持續的試探。作這事的人或許能逃避人的刑罰，卻不能逃避神的咒詛。
2. 違犯第五誡的罪（申 27:16）。輕慢父母是如此可惡的罪，以至於它被放在緊鄰輕慢神自己的位置。若有人在言語或行為上虐待父母，就落在官長的判決之下，必被治死（出 21:15,17）。但在心中輕看他們是官長不能察覺的事，因此此處被置於神的咒詛之下——因為神知道人心。那些傲慢無禮地對待父母的是被咒詛的兒女。
3. 違犯第八誡的罪。神的咒詛在此附於：（1.）不義的鄰舍——挪移地界的（申 27:17），見申 19:14。（2.）不義的謀士——當人向他求教時，他惡意地引導朋友走向他知道對其不利的事——這就是使瞎子走差路——假裝在路上指引他，再沒有比這更野蠻或更背信的事了（申 27:18）。那些引誘別人偏離神誡命之路、引誘人犯罪的人，將這咒詛招到自己身上——我們的救主已解釋了這一點（太 15:14）：瞎子領瞎子，兩個都要掉在坑裏。 （3.）不義的審判官——向寄居的和孤兒寡婦屈枉正直——他本當保護和為他們申辯（申 27:19）。這些人被設想為貧窮而無助的（善待他們得不到什麼，得罪他們也不會失去什麼），因此審判官可能受試探偏袒他們的對手而違背公正；但這樣的審判官是可咒詛的。
4. 違犯第七誡的罪。亂倫是被咒詛的罪——與姊妹、繼母或岳母行淫（申 27:20,22,23）。這些罪行不僅使人暴露在官長的刀劍之下（利 20:11），更可怕的是暴露在神的忿怒之下；獸交也是如此（申 27:21）。
5. 違犯第六誡的罪。兩種最惡劣的殺人在此被列舉：——（1.）隱密的殺人——當人不是作為公平的對手攻擊鄰舍、給他自衛的機會，而是暗中殺他（申 27:24）——如藉著毒藥或其他方式，當他看不見是誰傷害他時。見詩 10:8-9。這樣的秘密謀殺或許不被發現、不受懲罰，但神的咒詛必追趕它們。（2.）在法律幌子下的殺人——這是對神最大的侮辱，因為它使神的法令保護最壞的惡棍，也是對鄰舍最大的傷害，因為它毁了他的名譽和性命：因此，受雇或受賄去控告、定罪或判刑，以至殺害無辜之人的，是可咒詛的（申 27:25）。見詩 15:5。
6\. 莊嚴的儀式以一個普遍的咒詛結束——不堅守遵行這律法一切言語的，或可以讀為：不行這律法一切言語的（申 27:26）。我們藉著順服律法在我們其上蓋印，如此確認它；正如藉著不順服我們盡力廢除它（詩 119:126）。使徒跟隨一切古代譯本讀作：凡不常照律法書上所記一切之事去行的，就被咒詛（加 3:10）。免得那些犯了這咒詛文中未提及之其他罪的人以為自己可以免受咒詛，這最後一條涵蓋了一切；不僅那些行了律法所禁止之惡的人，也包括那些忽略律法所要求之善的人：對此我們都必須說阿們——承認自己在咒詛之下，理當受它，並且我們若不是基督為我們受了咒詛，為我們成了咒詛，就將我們從律法的咒詛中贖出來，我們就必永遠在其中滅亡。
英文原文
The Curses from Ebal (1451 BC)
¹¹ And Moses charged the people the same day, saying,
¹² These shall stand upon mount Gerizim to bless the people, when ye are come over Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin:
¹³ And these shall stand upon mount Ebal to curse; Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali.
¹⁴ And the Levites shall speak, and say unto all the men of Israel with a loud voice,
¹⁵ Cursed be the man that maketh any graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and putteth it in a secret place. And all the people shall answer and say, Amen.
¹⁶ Cursed be he that setteth light by his father or his mother. And all the people shall say, Amen.
¹⁷ Cursed be he that removeth his neighbour's landmark. And all the people shall say, Amen.
¹⁸ Cursed be he that maketh the blind to wander out of the way. And all the people shall say, Amen.
¹⁹ Cursed be he that perverteth the judgment of the stranger, fatherless, and widow. And all the people shall say, Amen.
²⁰ Cursed be he that lieth with his father's wife; because he uncovereth his father's skirt. And all the people shall say, Amen.
²¹ Cursed be he that lieth with any manner of beast. And all the people shall say, Amen.
²² Cursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother. And all the people shall say, Amen.
²³ Cursed be he that lieth with his mother in law. And all the people shall say, Amen.
²⁴ Cursed be he that smiteth his neighbour secretly. And all the people shall say, Amen.
²⁵ Cursed be he that taketh reward to slay an innocent person. And all the people shall say, Amen.
²⁶ Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen.
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 (De 11:29,30), and therefore the appointment here begins somewhat abruptly, De 27:12. 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 (De 27:12,13), 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, Ga 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 (De 10:8), the priests did it daily, Nu 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 5:3-11, 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 Ne 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, De 27:15. 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, De 27:16. 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, De 27:17. See De 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, De 27:18. 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, De 27:19. 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, De 27:20,22,23. These crimes not only exposed men to the sword of the magistrate (Le 20:11), but, which is more dreadful, to the wrath of God; bestiality likewise, De 27:21.
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 (De 27:24), 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, De 27:25. 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, De 27:26. 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, Ga 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.
摩西已經極為詳盡、完備地向百姓陳明他們的本分——無論是向神，還是彼此之間，無論是總體上還是具體事例上——已經明明地給他們指出甚麼是善，律法對他們有甚麼要求；又在上一章末了使他們擔當誡命和聖約的義務。於此他在本章設立外在的方法：一、為幫助他們的記憶，使他們不致把律法當作陌生的事而遺忘——他們要把這律法的一切話寫在石頭上（申二十七1–10）。二、為感動他們的情感，使他們不致把律法當作無關緊要的事而漠不關心——他們進入迦南時，作為律法約束的祝福和咒詛，當着全以色列人鄭重宣讀，眾人要回應「阿們」（申二十七11–26）。像這樣莊嚴的儀式若不能在他們心裡留下深刻的印象，使他們被神律法的大事感動，那就再沒有別的能作了。