Deuteronomy 11

26. Behold, I set before you this day. He now embraces the two points at once, viz., that they would be blessed if they earnestly apply themselves to the keeping of the Law, and cursed, if they shake off its yoke and revel in their lusts. But, when he says that he here sets before them a blessing and a curse, it is as much as to declare, that he does not merely tell them what is right, but that the reward is prepared if they obey; and if not, that the punishment is also at hand. Thus we see, that the doctrine which he had hitherto delivered is sealed by hope and fear, since they would not lose their labor if they obeyed it, nor be unpunished if they rejected it. But, that they may learn surely to embrace the promises and to fear the threatenings, he repeats what we have met with before,¹ that God, who is both a faithful rewarder, and a severe judge, is the Author of the Law; yet at the same time he magnifies his own ministry,² since it behooved them to depend upon God, and to acquiesce in His commandments, in such a manner as still to submit themselves to His Prophet. For such is men's pride, that they desire to fly above the clouds to listen to God; whilst He would be heard in His servants, by whose mouth He speaks. Moses, therefore, would again enforce upon them this humility, when he states that he enjoins what God has commanded, as if to call himself the organ of the Holy Spirit.

29. And it shall come to pass, when the Lord. I have lately expounded a similar passage, which, although it is subsequent in the order observed by Moses, yet, inasmuch as it sets out the matter more clearly, I have not hesitated for perspicuity's sake to put first. I said that God's intention was, whilst appointing the Israelites to proclaim their own condemnation, to lay them under more solemn obligation to keep the Law. If He had Himself declared His will through the Levites only, they ought indeed to have been seriously affected, and to have listened with reverence both to the blessings and the curses; but when each of them testifies with his own mouth what the Levites dictated by God's command, the introduction of this assent, as a solemn ratification,³ was more efficacious in awakening their zeal and attention. A more fitting season, however, for this protest was after they had entered the promised land than as if it had been made in the plain of Moab; for the sight of the land tended to its confirmation, as if they had been brought into court to make a covenant with God.

These⁴ two mountains are situated opposite to each other, in such a manner that the two divisions of the people might easily stand to bless and to curse, so that they might in concert approve of the promises and threats of God.

30. Are they not on the other side of Jordan. Although the form of interrogation is common in Hebrew, yet in this place Moses affirms more vehemently than as if he had only stated directly that these mountains were in the land of Canaan; for he wishes to encourage them in the confidence of entering the promised inheritance; just as he adds immediately afterwards, "Ye shall pass over Jordan." For, although they had already experienced the miraculous power of God in the conquest of the Amorites, and in heir occupation of the land of Bashan, yet such was their incredulity, that it was necessary constantly to dissipate their fears, so that they might lay aside all hesitation, and boldly prepare to advance. Finally, he founds an exhortation upon this great goodness of God; for the actual enjoyment of the land ought to have stimulated them the more in the service of God, because they were made to inherit it for the purpose of keeping the Law.