Scriptural Support for Blessings and Curses in Covenants
Covenants in the biblical tradition frequently include explicit blessings for obedience and curses for disobedience, serving as foundational elements of the agreement [6, 7]. The Hebrew word for covenant, berith, is derived from a root meaning "to cut," referencing the ancient practice of cutting animals in two and parties passing between the parts to ratify an agreement (Genesis 15; Jeremiah 34:18-19) [1, 4]. This practice underscores the solemnity and the life-and-death implications of covenant commitments.
A prominent example of this structure is found in Deuteronomy, where Moses presents the Israelites with "a blessing and a curse" (Deuteronomy 11:26) [5]. These blessings and curses are not merely abstract concepts but are directly tied to the covenant stipulations [8]. Obedience to God's commands results in blessings, while disobedience leads to curses [6]. This pattern is elaborated in Deuteronomy chapters 27–28, which detail the specific outcomes of adherence or deviation from the covenant [6, 7]. Matthew Henry notes that these blessings and curses, functioning as rewards and punishments, are the "great sanctions of the law," appealing to both hope and fear [10].
The structure of these covenant blessings and curses in Deuteronomy 27–28 resembles ancient Near Eastern suzerain-vassal treaties. In such treaties, a powerful suzerain king would promise protection to a vassal king in exchange for loyalty, with both blessings and curses outlined, often with curses being more extensive [7]. However, in God's covenant with Israel, God Himself is one of the parties, and He is also the enforcer of the covenant terms [7].
The Talmud describes the ceremonial recitation of these blessings and curses, where the people would turn to face Mount Gerizim for blessings and Mount Ebal for curses, responding with "Amen" to each [9]. It clarifies that the blessings and curses were recited alternately, not all blessings followed by all curses, emphasizing the direct consequence of each specific action [11, 12, 13].
Beyond the Mosaic covenant, the principle of blessings and curses is evident in earlier divine covenants. For instance, God tells Abraham, "I will bless those who bless you, and I will curse him who curses you" (Genesis 12:3) [2]. John Calvin interprets this as God not only making Abraham an example of blessing but also a cause of blessing, with Christ being implicitly included in this promise [14]. The Psalmist also affirms this principle, stating, "For such as are blessed by him shall inherit the land. Those who are cursed by him shall be cut off" (Psalm 37:22) [3]. This demonstrates a consistent theme throughout scripture where divine favor and disfavor are linked to covenant faithfulness.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Covenant — A contract or agreement between two parties. In the Old Testament the Hebrew word berith is always thus translated. Berith is derived from a root which means "to cut," and hence a covenant is a "cutting," with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Gen. 15; Jer. 34:18, 19). The corresponding word in the New Testament Greek is diatheke, which is, however, rendered "testament" generally in the Authorized Version. It ought to be rendered, just as the word berith o”
- Genesis “I will bless those who bless you, and I will curse him who curses you. All of the families of the earth will be blessed in you.” -- Genesis 12:3”
- Psalms “For such as are blessed by him shall inherit the land. Those who are cursed by him shall be cut off. -- Psalms 37:22”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Covenant — The Heb. berith means primarily "a cutting," with reference to the custom of cutting or dividing animals in two and passing between the parts in ratifying a covenant. (Genesis 15; Jeremiah 34:18,19) In the New Testament the corresponding word is diathece (diatheke), which is frequently translated testament in the Authorized Version. In its biblical meaning two parties the word is used-- + Of a covenant between God and man; e.g. God covenanted with Noah, after the flood, that a like judgment should not be repeated. It is not precisely like a covenant between”
- Deuteronomy “Deuteronomy 11:26 (Geneva1599) — Beholde, I set before you this day a blessing and a curse:”
- Deuteronomy (Protestant academic) “Tyndale House on Deuteronomy 11:26: 11:26 In covenant contexts, a blessing is the outcome of obedience, while a curse is the result of disobedience (see chs 27–28).”
- Leviticus (Protestant academic) “Tyndale House on Leviticus 26:3: 26:3-39 These blessings and curses resemble a key element of ancient Near Eastern suzerain-vassal treaties. In such treaties, the suzerain king promised to defend the vassal king and his state, while the vassal took an oath of loyalty to his lord. Blessings and curses followed, with the curses generally being more lengthy (contrast 26:3-13 with 26:14-39; cp. Deut 27:15–28:68). Such treaties would call upon the gods as witnesses and enforcers. In God’s covenant with Israel, however, the Lord was one of the parties to the treaty (Israel being the other); since th”
- Deuteronomy (Protestant academic) “Tyndale House on Deuteronomy 11:8: 11:8-32 Moses here appends to the covenant stipulations (chs 5–11) a list of curses and blessings similar to those that follow the whole covenant text in chs 27–28.”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sotah 37a.11: § It is stated in the mishna: They turned to face Mount Gerizim and opened with a blessing: Blessed be the man who does not make a graven or molten image (see Deuteronomy 27:15), and these people and those people, i.e., the two groups standing on either mountain, answered: Amen. Then they turned to face Mount Ebal and opened with the curse: “Cursed be the man who makes a graven or molten image” (Deuteronomy 27:15), and these people and those people answered: Amen. The Sages taught ( Tosefta 8:10): The blessings and curses include a general blessing for one who ”
- Deuteronomy (Nonconformist/Puritan) “Matthew Henry on Deuteronomy 11:26: Here Moses concludes his general exhortations to obedience; and his management is very affecting, and such as, one would think, should have engaged them for ever to God, and should have left impressions upon them never to be worn out. I. He sums up all his arguments for obedience in two words, the blessing and the curse (Deu 11:26), that is, the rewards and the punishments, as they stand in the promises and the threatenings, which are the great sanctions of the law, taking hold of hope and fear, those two handles of the soul, by which it is caught, held, and”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sotah 99a.74:11: One might have thought that all of the blessings should precede the curses. Therefore, the verse states “blessing” and “curse” in the singular, to teach that one blessing precedes each curse, but all of the blessings do not precede the curses. The blessings and curses were recited alternately, first one blessing and then one curse.”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sotah 99b.74:11: One might have thought that all of the blessings should precede the curses. Therefore, the verse states “blessing” and “curse” in the singular, to teach that one blessing precedes each curse, but all of the blessings do not precede the curses. The blessings and curses were recited alternately, first one blessing and then one curse.”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sotah 37b.11: One might have thought that all of the blessings should precede the curses. Therefore, the verse states “blessing” and “curse” in the singular, to teach that one blessing precedes each curse, but all of the blessings do not precede the curses. The blessings and curses were recited alternately, first one blessing and then one curse.”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 16.11: that the promise to the seed of Abraham, that is, to Christ, was given four hundred and thirty years before the law, ( Galatians 3:17 .) But the computation of years requires us to understand, that the blessing was promised him in Christ, when he was coming into the land of Canaan. Therefore God (in my judgment) pronounces that all nations should be blessed in his servant Abram because Christ was included in his loins. In this manner, he not only intimates that Abram would be an example , but a cause of blessing; so that there sh”