| Deuteronomy 27:26
| Cursed be he that abideth not in the words of this law, and fulfilleth them not in work: and all the people shall say: Amen.
| In the. The Samaritan, Septuagint, and St. Paul (Galatians 3:10,) read, in all the words, etc., which must probably be understood of the principal points of the law, specified in the preceding verses. (Calmet) See ver. 4. --- The Jews could derive no advantage from the omission of the word all, as the general proposition would be equivalent. (Capellus.) --- Some are of opinion, that the blessings which Moses ordered to be proclaimed, were the reverse of these curses, ver. 12. But, is that man truly blessed who observes one point of the law, while he perhaps is transgressing the rest? At this rate, the same man might be blessed and cursed at the same time. (Kennicott) --- They are more probably, therefore, expressed in the following chapter, where the observance of all the commandments is previously required. The curses are denounced indefinitely, to imply that those who transgress the law, must stand before an unerring Judge, to receive an adequate punishment in eternity for their crying sins against the law, which was given on Mount Horeb, Deuteronomy 29:1. Against such criminals the preceding curses are levelled. But those recorded in the ensuing chapter, are of a temporary nature, and to be publicly inflicted without delay upon those who refuse to adhere to the service of the Lord. "God had made such a covenant with the Israelites, says Houbigant, that he would so long uphold their republic as they should worship the true God." (Haydock) --- The foregoing curses may thus refer to the ten commandments; ver. 15, denounces vengeance against all who transgress the first table of the law, which relates to God; ver. 16, sanctions the honour due to parents; ver. 18, 24, and 25, condemn those who injure or kill; as ver. 20, 21, 22, and 23, do those who are guilty of impurity; ver. 17, curseth those who steal; and ver. 19, those who bear false witness; ver. 26, is intended as a general sanction of the law, as the two last commandments secure the observance of it most effectually, by forbidding even the thought or desire of doing evil. See Kennicott, Dis. 2:p. 86. (Haydock)
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