Deuteronomy contains a few speeches Moses gave just before he died and in anticipation of Israel’s entrance into Canaan. Chapter 27 begins the final division and speech in which Moses dwells on the sanctions of the Law which were intended to encourage faithfulness – the blessings for faithfulness and curses for disobedience.
Chapters 27-28 specifically state what Israel was to do when they came to Mt. Ebal and Mt. Gerizim, two facing mountains with Shechem situated between them in the valley below. All of this was in the heart of the Promised Land. Among other significant events, this was where God gave Abraham the land promise (Gen. 12:7), where Joseph’s bones were buried, and where Joshua gave his famous “choose you this day whom you will serve” speech (Josh. 24).
Overall, two things stand out when reading Deuteronomy 27-28. First, more emphasis is placed on the curses Israel would endure for disobedience than on blessings for their obedience. Curses were to be read from Mt. Ebal; blessings from Mt. Gerizim.
Second, in chapter 27, God gives Israel at least three specific instructions that inquiring minds might ask, “Why do this on Mt. Ebal and not somewhere else?”
The three instructions Jehovah wanted Israel to execute on Mt. Ebal after arriving were: 1) Take large stones, plaster them with plaster, and write the whole Law on them; 2) Build an altar of unhewn stones and offer both burnt and peace offerings on it; and 3) Recite the curses of the Law. This was fulfilled during the days of Joshua and Israel’s conquest of Canaan (Josh. 8:30-35).
What was to be done across the way on Mt. Gerizim? The blessings were to be recited.
Inquiring minds ask why the spot selected for setting up the stones on which the Law was written and for the altar was the same place where curses were read? In other words, why Ebal and not Mt. Gerizim, or at least at some place in the valley between the two mountains? Would not a central place between the blessings and curses be more balanced?
As a geographical point, most scholars note that Mt. Ebal was barren and rugged while Mt. Gerizim was smoother and more fertile. Therefore, a dramatic visual effect would have been unforgettable. As the two mountains were close, they would have served as an amphitheater for the pronouncing of the blessings on fertile Gerizim, and curses on barren Ebal.
We need to use extreme care when answering questions where there is no clear cut revelation from God. However, God reveals enough in the New Testament to give us great insight into the purposes the Old Law served, which also sheds light on this question.
First, we are told that a purpose of the Mosaic Law was to define sin (Rom. 7:7) and show its universality (Rom. 3:19-20, 23), so that all would see the need of a system other than the Law alone to atone for sin (Rom. 3:21-26). In fact, Paul argues that a purpose of the Law was “that every mouth may be stopped, and all the world may be brought under the judgment of God” (Rom. 3:19). In other words, the Law emphasized sin, its commission, and how that by it people were without excuse – they had no argument, their mouths were stopped, and they were convicted of their own guilt of sins.
Second, Paul used the last verse of Deuteronomy 27 (a summary of the curses that preceded) as a basis for an argument in Galatians 3:10-13. Whenever we find a New Testament use of an Old Testament statement, we can take it to the bank insofar as meaning is concerned! “For as many as are of the works of the law are under a curse: for it is written, Cursed is everyone who continues not in all things that are written in the book of the law, to do them. Now that no man is justified by the law before God, is evident: for, The righteous shall live by faith; and the law is not of faith; but, He that doeth them shall live in them. Christ redeemed us from the curse of the law, having become a curse for us…” Therefore, it is evident that God emphasized to Israel the significance of their sins by the curses pronounced on Mt. Ebal. Paul’s use of the passage indicated that when such violations of Law occurred, Law by itself could not take away sin. Another system had to be in place. Obviously, the argument Paul made was that Christ redeemed us from what the Law was inadequate to accomplish.
Third, the altar on which burnt and peace offerings were made would indicate the need for peace to exist between Israel and God. Again, the altar was on Mt. Ebal, where the curses were recited. Therefore, in a very visual way, God could have shown Israel the need of another system and awakened a desire for the Messiah who alone would take away the curse and bring a blessing.
Applications
First, as far as Israel is concerned, curses eventually came to them as God and Moses warned, and their tragic end was realized as described. However, Israel could not say that they had not been warned. They were without excuse. This gives us insight into God’s character. God did not want Israel to suffer. He went to great lengths with these curses for warning purposes, eventually sent prophets to tell Israel that their judgment was imminent and “re-warn” them, but they were sent into captivity regardless. God’s justice demanded that sin be punished, but He has no delight in this. The same is true today. God is “not wishing that any should perish, but that all should come to repentance” (II Pet. 3:9). Repentance demands that we stop our sins so we won’t perish!
Second, it shows that while God does not delight in dwelling on the misery of the cursed, He knows man’s tendency to go away from Him and therefore must emphasize it. From this we see God’s warnings and threats of curses are actually a manifestation of His love. God’s grace actually involves instructing us to deny “ungodliness and worldly lusts,” and encourages us to “live soberly and righteously and godly in this present world” (Tit. 2:11-12). There is no difference in this principle from the Old to New Testament. We need warnings. Preachers and teachers are actually helping us when they warn of specific sinful practices. Sadly, many are offended. However, the right thinking individual, the one who wants to go to heaven more than anything, will thank the preacher and teacher for calling sins specifically to his/her attention.
Third, we learn to appreciate God’s grace in Christ, hate sin because of what it does, what it costs, and determine to get as far away from it as possible. Sin is violation of God’s law (I Jno. 3:4). Law is simply a rule of conduct; therefore law by itself cannot save. This is emphasized in Romans and Galatians. Something had to be added besides law. What was added? Jesus Christ died for our sins (violation of law) which manifested God’s grace in the gospel (good news). Though we sin, we can be forgiven. Therefore, the New Covenant or Testament that Christ ratified with His blood (Hebrews 10:9-10) is not only a rule of conduct (law), but also provides forgiveness through Christ (the gospel). Hence, when people believe it, repent, and are baptized, they can be forgiven of their past sins (Mk. 16:16; Acts 2:38).
Before Jesus Christ died, sin for Israel involved violating the Mosaic Law. Sin for anyone today (including Jews) involves violating New Testament law since that is God’s final message to man (see Hebrews 1:1-3; I Corinthians 9:21; Galatians 6:2). Some misuse Rom. 6:14 – “for ye are not under law, but under grace” – and falsely assume we are not under any law. However, in order to sin, which necessitates forgiveness and grace, law must be violated. What law do people violate today in order to sin? The law of Christ found in the New Testament.
God’s grace does not give us license to sin, but saves us from our sins and prompts us to get as far away from it as possible, to “die” to sin (Rom. 6:1-11). This is exactly opposite to what some say God’s grace does. Many use God’s grace to make people feel good in their sins – that God saves us in our sins, rather than from our sins. “Don’t worry about it,” is the feeling people get. Of course, the doctrine of “once saved, always saved,” opposes everything about this teaching. Concerning some sinful practices, God taught Israel to “utterly detest it,…utterly abhor it” (Deut. 7:26). This is exactly the meaning of I Thessalonians 5:22 –“abstain from every form of evil.” Hate it, loathe it, get as far away from it as possible, regardless of what kind of sin it is, or what form it takes.
Conclusion
The New Testament teaches that the things written before in the Old Testament were written “for our learning” (Rom. 15:4). It also teaches that these curses that came on Israel “happened to them by way of example; and they were written for our admonition, upon whom the ends of the ages are come” (I Cor. 10:11). Let us “learn” the significance of sin, the insufficiency of the Law alone, the all-sufficiency of Christ and His gospel, and the need for peace with God, all “shadowed” (Heb. 10:1) by Mt. Ebal. – Phillip Owens