The teaching of the curses that are found in verses 15-26 is as follows.  The Levi’s would state the action that would lead to the participant being cursed, the people would then reply with an Amen, thus stating their agreement with the conditions that led to the curse.  But this is more than mere agreement. Peter Craigie makes this point: ‘by saying “Amen” the people indicate understanding and agreement and thereby remove any possible excuse for their conduct, if at some subsequent time they were to disobey the law of the covenant.’[1]  The format of this section of blessings and curses is found in other Ancient Near East vassal treaties where such blessings and curses would be found among the stipulations for obedience or disobedience to the sovereign state.

But let us take a closer look at what the actions are that lead to God’s curse being visited upon a person.  The behaviour that leads to these curses is based around the breaking of certain commandments.  There is an emphasis on sins that are, or could be, committed in secret (vs15 and 24 particularly) and an emphasis in these curses that although the sins were not visible to others, the Lord would see and He would as be the one who brings the curse on the offender.  So which curses relate to which commandments, and can we observe any logical order to how the curses are set out?

Firstly, yes, there does seem to be a logic to the way these curses are set out.  Verse 15 covers the First and Second Commandment and is followed by the Fifth Commandment. So, we see a pattern emerging.  God is to be first and then family.  Then, in general, we have the commandments that relate to other people.  This is then followed by the reminder that the Law is to be obeyed in full; people are not at liberty to obey parts of it and not others.  So let us look at actions that lead to a curse.

Verse 15 covers the First and Second Commandment and the idea of an idol being set up: ‘in secret’.  This should not surprise us as there has been much in the Law about how detestable the worship of other gods and idols are to the Lord.  But what makes this worse is the idea of someone: ‘outwardly professing to belong to Israel’ while they are: ‘secretly with an alien god.’[2]  Any such action in making an idol automatically breaks these Commandments as it indicates disloyalty to the Lord.

Verse 16 draws our attention to the Fifth Commandment.  Exodus 21:17 shows the seriousness of cursing one’s father and mother.  Peter Craigie points out the necessity for this curse despite the fact the subject has been dealt with in 21:18-21.  The conflicting emotions that parents might feel about bringing their son before the elders to face such stern application of the law (death by stoning) could lead them to stay silent on the subject and this might lead to continued rebellion within the family and a bad example to the rest of the community.  What we have here is God bringing justice about but, by His hand rather than man’s. God sees and He will punish what is spared human judgment due to emotional ties and affection.[3]

Verses 17-19 deals with stealing or coveting in some form or other and as such covers the Seventh and Tenth Commandments.  The moving of a boundary stone could decrease a man’s property and his ability to support himself; it was stealing land and livelihood.  The idea of a person who: ‘misleads a blind man on the road’ suggest a dishonest motive which could lead to a loss of time if nothing else.  But once again this could be seen as an invisible sin as there would be no way to identify the offender.  Withholding of justice could be seen as stealing a man’s reputation, property or even his life if the court case was serious enough.  Here again are sins that the wider community might never be aware of, but God would see, and He would bring a curse upon that person.

 [1] Peter Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament ( Grand Rapids, Eerdmans Publishing Co, 1976) 331.

[2] Allan Harman, Deuteronomy, The Commands of a Covenant God (Fearn, Christian Focus Publications, 2001)234.

[3] Craigie, Deuteronomy, 332.