15. Cursed be the man that maketh any graven. Hence it appears that Moses is silent as to the half (of what he had spoken of before; (199)) for no mention is made of the blessings (200) which occupied before the first place. Perhaps the Spirit would indirectly rebuke the wickedness of the people, from whence it arose that He was not at liberty to proclaim the praises conveyed in the blessings; for, when they ought to have embraced cheerfully the reward promised to them, their ungodliness deprived them of this honor; and nothing remained but that they should submit themselves to the just punishment of their iniquities. Meanwhile, it cannot be doubted but that they were taught by the forms of cursing which we here read what course was to be observed in blessing. For, when God pronounces His condemnation of transgressors, we may hence infer that the hope of blessedness is laid up for His true servants, if any fulfill His law. Besides, in the list of curses here recorded, a synecdoche is to be observed, since no special curse is separately denounced against blasphemers, perjurers, Sabbath-breakers, slanderers, and adulterers. It is plain, therefore, that some kinds of crime which were worthy of the greatest abomination, were selected, in order that the people might learn from hence that transgression against any particular of the Law would not be unpunished; for, by speaking of graven images, God undoubtedly defends His worship from all pollutions; and thus this curse extends to every breach of the First Table. Moreover, when He threatens to punish secret sins, we may readily infer that, although offenders might be hidden from earthly judges, and escape from their hands a hundred times, still God would be the avenger of His polluted worship. If any had put an idol in a secret place, or had smitten his neighbor secretly, he will not suffer the punishment which cannot be inflicted unless his crime be detected, and he is convicted of the offense; but, lest impunity should encourage any one to become obdurate in sin, the people are summoned before the heavenly tribunal of God, that they may be retained in the path of duty, not only by the fear of punishment, but for conscience-sake. Whence, again, it is clear that God did not only deliver a political Law, which should merely direct their outward morals, but one which would require true sincerity of heart.
(199) Added from Fr.
(200) “Howbeit, though Moses appointed these to bless, yet he expresseth not the blessings; by such silence leading his prudent reader to look for them by another, which is Christ. John 1:17, Acts 3:26. For silence in the holy story often implieth great mysteries, as the Apostle (in Hebrews 7:1.) teacheth from the narration of Melchisedek, in Genesis 14:18.” — Ainsworth.