Leviticus 18:5 – Deuteronomy 27:11-26

Sanctions of the Law

Sanctions of the Law

contained in the Promises and Threats

We now come to the conclusion of the Exposition of the Law, wherein we are to treat of the sanctions of it contained both in the promises and threats. For, although God might in His own right simply require what He pleased, yet such is His kindness to men, that He chose to entice them by promises to obey Him freely. Since, therefore, we are naturally attracted by the hope of reward, we are slow and lazy, until some fruit appears. Consequently God voluntarily promises, in order to arouse them from their sloth, that if men obey His Law, He will repay them. Nor is this an ordinary act of liberality that He prefers to agree with us for the payment of a recompense, rather than simply to command by His sovereignty. For we must bear in mind the declaration of Christ, that when we have fulfilled the whole Law, we still deserve nothing; since God claims for Himself our entire services. (Luke 17:10.) However we may strive, therefore, even beyond our strength, and devote ourselves entirely to keep the Law, still God lies under no obligation to us, except in so far as He has Himself voluntarily agreed, and made Himself our spontaneous debtor. And this has been pointed out even by the common theologians, that the reward of good works does not depend upon their dignity or merit, but upon His covenant. Still, as we shall soon see, such promises would not avail us the least if God rewarded every one according to his works; but, because this defect is adventitious, God’s great mercy nevertheless shines forth in the fact that he has deigned to encourage us to obedience by setting before us the hope of eternal life. And hence He reproves the ingratitude of the Israelites by Ezekiel 20:21; because they had despised His good commandments, of which it was said that “if a man do them, he should live in them.”

Note 194. “Sur ceste paction, que Dieu en a faite;” but upon that agreement which God has made to give it. — Fr. Bishop Davenant, after quoting William Archbishop of Paris, Aquinas, and Durandus, to the same effect, says, “To these may be added Scotus, Gregory, Occam, Gabriel, (Biel,) Alfonsus, and very many others of the better class of writers among the Romanists, who avowedly maintain that the works of the righteous, wrought by the assistance of grace, do not on that account acquire any intrinsic worthiness for life eternal; but that, as regards this reward, it depends entirely upon the gracious acceptance and promise of God.” — Disputatio de Justitia. Allport’s Transl., vol. 2, p. 70.

We now perceive how the authority of the Law was confirmed by the promises; but because we are not only indolent but also refractory, He added on the other side threats which might inspire terror, both to subdue the obstinacy of the flesh and to correct the security in which we are too apt to indulge. It will be expedient now to treat of both.

Leviticus 18:5

Leviticus 18

Leviticus 18:5

5. Ye shall therefore keep my statutes and my judgments; which if a man do, he shall live in them: I am the Lord.

5. Custodite statuta mea, et judicia mea, quae homo si faciat, rivet in ipsis.

5. Ye shall therefore keep my statutes. Although Moses introduces this passage, where he exhorts the Israelites to cultivate chastity in respect to marriage, and not to fall into the incestuous pollutions of the Gentiles, yet, as it is a remarkable one, and contains general instruction, from whence Paul derives his definition of the righteousness of the Law, (Romans 10:5,) it seems to me to come in very appropriately here, inasmuch as it sanctions and confirms the Law by the promise of reward. The hope of eternal life is, therefore, given to all who keep the Law; for those who expound the passage as referring to this earthly and transitory life are mistaken. The cause of this error was, because they feared that thus the righteousness of faith might be subverted, and salvation grounded on the merit of works. But Scripture does not therefore deny that men are justified by works, because the Law itself is imperfect, or does not give instructions for perfect righteousness; but because the promise is made of none effect by our corruption and sin. Paul, therefore, as I have just said, when he teaches that righteousness is to be sought for in the grace of Christ by faith, (Romans 10:4,) proves his statement by this argument, that none is justified who has not fulfilled what the Law commands. Elsewhere also he reasons by contrast, where he contends that the Law does not accord with faith as regards the cause of justification, because the Law requires works for the attainment of salvation, whilst faith directs us to Christ, that we may be delivered from the curse of the Law. Foolishly, then, do some reject as an absurdity the statement, that if a man fulfills the Law he attains to righteousness; for the defect does not arise from the doctrine of the Law, but from the infirmity of men, as is plain from another testimony given by Paul. (Romans 8:3.) We must observe, however, that salvation is not to be expected from the Law unless its precepts be in every respect complied with; for life is not promised to one who shall have done this thing, or that thing, but, by the plural word, full obedience is required of us. The pratings of the Popish theologians about partial righteousness are frivolous and silly, since God embraces at once all the commandments; and who is there that can boast of having thoroughly fulfilled them? If, then, none was ever clear of transgression, or ever will be, although God by no means deceives us, yet the promise becomes ineffectual, because we do not perform our part of the agreement.

Note 195. “This some understand only of temporal life and prosperity in this world, Origen, Tostat. Oleaster, Vatablus; and make this to be the meaning, — that, as the transgressors of the Law were to die, so they which kept it should preserve their life, Thom. Aquin. 1. 2. q. 100, a. 12; but I prefer rather Hesychius’ judgment, — Per quas oeterna vita hominibus datur,” etc. — Willet Hexapla, in loco. There appears to be unusual discrepancy on this point between the commentators, whether Romanist or Protestant. Bush and Holden apply it to temporal life. Bonar says, “If, as most think, we are to take, in this place, the words ‘live in them,’ as meaning ‘eternal life to be got by them,’ the scope of the passage is, that so excellent are God’s laws, and every special minute detail of these laws, that if a man were to keep these always and perfectly, the very keeping would be eternal life to him. And the quotations in Romans 10:5, and Galatians 3:12, would seem to determine this to be the true and only sense here.” C.’s view appears to be confirmed by our Lord’s reply in Matthew 19:17, referred to in Poole’s Synopsis.

Deuteronomy 27:11-26

Deuteronomy 27

Deuteronomy 27:11-26

11. And Moses charged the people the same day, saying,

11. Praecepitque Moses populo eo die, dicendo:

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.

12. Hi stabunt ad benedicendum populo super montem Garizim, quando transieris Jordanem, Simon, et Levi, et Juda, et Issachar, et Joseph, et Benjamin:

13. And these shall stand upon mount Ebal to curse; Reuben, Gad, and Ashur, and Zebulun, Dan, and Naphtali.

13. Isti vero stabunt ad maledictionem in monte Ebal, Ruben, Gad, et Aser, et Zebulon, Dan et Nephthali.

14. And the Levites shall speak, and say unto all the men of Israel with a loud voice,

14. Loquentur autem Levitae, ac dicent ad omnem virum Israel voce excelsa:

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.

15. Maledictus vir ille qui fecerit sculptile, et conflatile, abominationem Jehovae, opus manuum artificis, et posuerit in abscondito: et respondebunt universus populus, ac dicent, Amen.

16. Cursed be he that setteth light by his father or his mother: and all the people shall say, Amen.

16. Maledictus qui vilipenderit patrem suum, aut matrem suam: et dicet universus populus, Amen.

17. Cursed be he that removeth his neighbor’s land-mark: and all the people shall say, Amen.

17. Maledictus qui transfert terminum proximi sui, et dicet universus populus, Amen.

18. Cursed be he that maketh the blind to wander out of the way: and all the people shall say, Amen.

18. Maledictus qui aberrare facit caecum in via: et dicet universus populus, Amen.

19. Cursed be he that perverteth the judgment of the stranger, fatherless, and widow: and all the people shall say, Amen.

19. Maledictus qui pervertit judicium peregrini, pupilli, et viduae: et dicet universus populus, 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.

20. Maledictus qui coierit cum uxore patris sui, quia discooperuit oram patris sui, et dicet universus populus, Amen.

21. Cursed be he that lieth with any manner of beast: and all the people shall say, Amen.

21. Maledictus qui coierit cum quovis animali, et dicet universus populus, 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.

22. Maledictus qui coierit cum sorore sua, filia patris sui, vel filia matris suae, et dicet universus populus, Amen.

23. Cursed be he that lieth with his mother-in-law: and all the people shall say, Amen.

23. Maledictus qui coierit cum socru sua: et dicet universus populus, Amen.

24. Cursed be he that smiteth his neighbor secretly: and all the people shall say, Amen.

24. Maledictus qui percusscrit proximum suum abscondite: et dicet universus populus, Amen.

25. Cursed be he that taketh reward to slay an innocent person: and all the people shall say, Amen.

25. Maledictus qui acceperit munus, ut percutiat plaga animae sanguinem innocentem: et dicet universus populus, Amen.

26. Cursed be he that confirmeth not all the words of this law to do them: and all the people shall say, Amen.

26. Maledictus qui non stabilierit verba Legis istius faciendo illa: et dicet universus populus, Amen.

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, 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; 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 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.

Note 196. “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.

Note 197. “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.

Note 198. “De six a six.” — Fr.

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.

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; ) for no mention is made of the blessings 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.

Note 199. Added from Fr.

Note 200. “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.

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, 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.

Note 201. He assumes, what is scarcely tenable, that מקלה is derived from קלל rather than from קלה — W

Note 202. “Des hommes.” — Fr.

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.)