TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 28:15–44. His four-level outline is real structure in the source text, so it is rendered as structure.
Having viewed the bright side of the cloud, which is towards the obedient, we have now presented to us the dark side, which is towards the disobedient. If we do not keep God's commandments, we not only come short of the blessing promised, but we lay ourselves under the curse, which is as comprehensive of all misery as the blessing is of all happiness. Observe,
I.The equity of this curse.
It is not a curse causeless, nor for some light cause; God seeks not occasion against us, nor is he apt to quarrel with us. That which is here mentioned as bringing the curse is,
1.Despising God, refusing to hearken to his voice (Deu 28:15), which bespeaks the highest contempt imaginable, as if what he said were not worth the heeding, or we were not under any obligation to him.
2.Disobeying him, not doing his commandments, or not observing to do them. None fall under his curse but those that rebel against his command.
3.Deserting him. "It is because of the wickedness of thy doings, not only whereby thou hast slighted me, but whereby thou hast forsaken me," Deu 28:20. God never casts us off till we first cast him off. It intimates that their idolatry, by which they forsook the true God for false gods, would be their destroying sin more than any other.
II.The extent and efficacy of this curse.
1.In general, it is declared, "All these curses shall come upon thee from above, and shall overtake thee; though thou endeavour to escape them, it is to no purpose to attempt it, they shall follow thee whithersoever thou goest, and seize thee, overtake thee, and overcome thee," Deu 28:15. It is said of the sinner, when God's wrath is in pursuit of him, that he would fain flee out of his hand (Job 27:22), but he cannot; if he flee from the iron weapon, yet the bow of steel shall reach him and strike him through. There is no running from God but by running to him, no fleeing from his justice but by fleeing to his mercy. See Psa 21:7, Psa 21:8. (1.) Wherever the sinner goes, the curse of God follows him; wherever he is, it rests upon him. He is cursed in the city and in the field, Deu 28:16. The strength of the city cannot shelter him from it, the pleasant air of the country is no fence against these pestilential steams. He is cursed (Deu 28:19) when he comes in, for the curse is upon the house of the wicked (Pro 3:33), and he is cursed when he goes out, for he cannot leave that curse behind him, nor get rid of it, which has entered into his bowels like water and like oil into his bones. (2.). Whatever he has is under a curse: Cursed is the ground for his sake, and all that is on it, or comes out of it, and so he is cursed from the ground, as Cain, Gen 4:11. The basket and store are cursed, Deu 28:17, Deu 28:18. All his enjoyments being forfeited by him are in a manner forbidden to him, as cursed things, which he has no title to. To those whose mind and conscience are defiled every thing else is so, Tit 1:15. They are all embittered to him; he cannot take any true comfort in them, for the wrath of God mixes itself with them, and he is so far from having any security of the continuance of them that, if his eyes be open, he may see them all condemned and ready to be confiscated, and with them all his joys and all his hopes gone for ever. (3.) Whatever he does is under a curse too. It is a curse in all that he sets his hand to (Deu 28:20), a constant disappointment, which those are subject to that set their hearts upon the world, and expect their happiness in it, and which cannot but be a constant vexation. This curse is just the reverse of the blessing in the former part of the chapter. Thus whatever bliss there is in heaven there is not only the want of it, but the contrary to it, in hell. Isa 65:13, My servants shall eat, but you shall be hungry.
2.Many particular judgments are here enumerated, which would be the fruits of the curse, and with which God would punish the people of the Jews for their apostasy and disobedience. These judgments threatened are of divers kinds, for God has many arrows in his quiver, four sore judgments (Eze 14:21), and many more. They are represented as very terrible, and the descriptions of them are exceedingly lively and affecting, that men, knowing these terrors of the Lord, might, if possible, be persuaded. The threatenings of the same judgment are several times repeated, that they might make the more deep and lasting impressions, and to intimate that, if men persisted in their disobedience, the judgment which they thought was over, and of which they said, "Surely the bitterness of it is past," would return with double force; for when God judges he will overcome.
(1.)Bodily diseases are here threatened, that they should be epidemical in their land. These God sometimes makes use of for the chastisement and improvement of his own people. Lord, behold, he whom thou lovest is sick. But here they are threatened to be brought upon his enemies as tokens of his wrath, and designed for their ruin. So that according to the temper of our spirits, under sickness, accordingly it is to us a blessing or a curse. But, whatever sickness may be to particular persons, it is certain that epidemical diseases raging among a people are national judgments, and are so to be accounted. He here threatens,
[1.]Painful diseases (Deu 28:35), a sore botch, beginning in the legs and knees, but spreading, like Job's boils, from heat to foot.
[2.]Shameful diseases (v. 27), the botch of Egypt (such boils and blains as the Egyptians had been plagued with, when God brought Israel from among them), and the emerods and scab, vile diseases, the just punishment of those who by sin had made themselves vile.
[3.]Mortal diseases, the pestilence (v. 21), the consumption (put for all chronical diseases), and the fever (for all acute diseases), v. 22. See Lev 26:16. And all incurable, Deu 28:27.
(2.)Famine, and scarcity of provisions; and this,
[1.]For want of rain (Deu 28:23, Deu 28:24): Thy heaven over thy head, that part that is over thy land, shall be as dry as brass, while the heavens over other countries shall distil their dews; and, when the heaven is as brass, the earth of course will be as iron, so hard and unfruitful. Instead of rain, the dust shall be blown out of the highways into the field, and spoil the little that there is of the fruits of the earth.
[2.]By destroying insects. The locust should destroy the corn, so that they should not have so much as their seed again, Deu 28:38, Deu 28:42. And the fruit of the vine, which should make glad their hearts, should all be worm-eaten, Deu 28:39. and the olive, some way or other, should be made to cast its fruit, Deu 28:40. The heathen use many superstitious customs in honour of their idol-gods for preserving the fruits of the earth; but Moses tells Israel that the only way they had to preserve them was to keep God's commandments; for he is a God that will not be sported with, like their idols, but will be served in spirit and truth. This threatening we find fulfilled in Israel, Kg1 17:1; Jer 14:1, etc.; Joe 1:4.
(3.)That they should be smitten before their enemies in war, who, it is likely, would be the more cruel to them, when they had them at their mercy, for the severity they had used against the nations of Canaan, which their neighbours in after-ages would be apt to remember against them, Deu 28:25. It would make their flight the more shameful, and the more grievous, that they might have triumphed over their enemies if they had but been faithful to their God. The carcases of those that were slain in war, or died in captivity among strangers, should be meat for the fowls (Deu 28:26); and an Israelite, having forfeited the favour of his God, should have so little humanity shown him as that no man should drive them away, so odious would God's curse make him to all mankind.
(4.)That they should be infatuated in all their counsels, so as not to discern their own interest, nor bring any thing to pass for the public good: The Lord shall smite thee with madness and blindness, Deu 28:28, Deu 28:29. Note, God's judgments can reach the minds of men to fill them with darkness and horror, as well as their bodies and estates; and those are the sorest of all judgments which make men a terror to themselves, and their own destroyers. That which they contrived to secure themselves by should still turn to their prejudice. Thus we often find that the allies they confided in distressed them and strengthened them not, Ch2 28:20. Those that will not walk in God's counsels are justly left to be ruined by their own; and those that are wilfully blind to their duty deserve to be made blind to their interest, and, seeing they loved darkness rather than light, let them grope at noon-day as in the dark.
(5.)That they should be plundered of all their enjoyments, stripped of all by the proud and imperious conqueror, such as Benhadad was to Ahab, Kg1 20:5, Kg1 20:6. Not only their houses and vineyards should be taken from them, but their wives and children, Deu 28:30, Deu 28:32. Their dearest comforts, which they took most pleasure in, and promised themselves most from, should be the entertainment and triumph of their enemies. As they had dwelt in houses which they built not, and eaten of vineyards which they planted not (Deu 6:10, Deu 6:11), so others should do by them. Their oxen, asses, and sheep, like Job's, should be taken away before their eyes, and they should not be able to recover them, v. 31. And all the fruit of their land and labours should be devoured and eaten up by the enemy; so that they and theirs would want necessaries, while their enemies were revelling with that which they had laboured for.
(6.)That they should be carried captives into a far country; nay, into all the kingdoms of the earth, v. 25. Their sons and daughters, whom they promised themselves comfort in, should go into captivity (v. 41), and they themselves at length, and their king in whom they promised themselves safety and settlement, v. 36. This was fully accomplished when the ten tribes first were carried captive into Assyria (Kg2 17:6), and not long after the two tribes into Babylon, and two of their kings, Kg2 24:14, Kg2 24:15; Kg2 25:7, Kg2 25:21. That which is mentioned as an aggravation of their captivity is that they should go into an unknown country, the language and customs of which would be very uncouth, and their treatment among them barbarous, and there they should serve other gods, that is, be compelled to do so by their enemies, as they were in Babylon, Dan 3:6. Note, God often makes men's sin their punishment, and chooses their delusions. You shall serve other gods, that is, "You shall serve those that do serve them;" a nation is often in scripture called by the name of its gods, as Jer 48:7. They had made idolaters their associates, and now god made idolaters their oppressors.
(7.)That those who remained should be insulted and tyrannized over by strangers, Deu 28:43, Deu 28:44. So the ten tribes were by the colonies which the king of Assyria sent to take possession of their land, Kg2 17:24. Or this may be meant of the gradual encroachments which the strangers within their gates should make upon them, so as insensibly to worm them out of their estates. We read of the fulfilling of this, Hos 7:9, Strangers have devoured his strength. Foreigners ate the bread out of the mouths of trueborn Israelites, by which they were justly chastised for introducing strange gods.
(8.)That their reputation among their neighbours should be quite sunk, and those that had been a name, and a praise, should be an astonishment, a proverb, and a by-word, Deu 28:37. Some have observed the fulfilling of this threatening in their present state; for, when we would express the most perfidious and barbarous treatment, we say, None but a Jew would have done so. Thus is sin a reproach to any people.
(9.)To complete their misery, it is threatened that they should be put quite out of the possession of their minds by all these troubles (Deu 28:34): Thou shalt be mad for the sight of thy eyes, that is, quite bereaved of all comfort and hope, and abandoned to utter despair. Those that walk by sight, and not by faith, are in danger of losing reason itself, when every thing about them looks frightful; and their condition is woeful indeed that are mad for the sight of their eyes.
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Summary
Deuteronomy 28:20 delivers a potent and dire warning within the covenant framework established at Sinai, outlining the pervasive and destructive consequences that would inevitably befall Israel for their spiritual rebellion and disobedience. This verse vividly portrays a divine judgment characterized by comprehensive misfortune, internal chaos, and the utter frustration of all human endeavors, culminating in swift and total destruction. It explicitly attributes these calamities to the wickedness of their actions and, more fundamentally, to their abandonment of the Lord, thereby underscoring the profound gravity of covenant faithfulness and the active nature of God's righteous justice in response to apostasy.
Context
Literary Context
Deuteronomy chapter 28 serves as the climactic and pivotal conclusion to Moses' second major address to the Israelite nation, delivered on the plains of Moab as they stood poised to enter the Promised Land. This chapter meticulously articulates the conditional nature of the Mosaic Covenant, presenting a stark and dramatic contrast: verses 1-14 detail the abundant and comprehensive blessings promised for unwavering obedience, while verses 15-68 enumerate the terrifying and exhaustive curses for disobedience. Verse 20 is strategically placed early within this extensive list of curses, specifically among the initial pronouncements of general calamities. Its position emphasizes the immediate and pervasive impact of divine displeasure, setting the stage for the more specific and horrific judgments that follow, thus highlighting the comprehensive and inescapable nature of forsaking the covenant.
Historical & Cultural Context
The book of Deuteronomy itself functions as a covenant renewal document, designed to impress upon a new generation of Israelites the terms and obligations established at Mount Sinai. As they stood on the precipice of Canaan, a land promised to them, this chapter served as a solemn charge, unequivocally stating that their continued possession of the land and their national prosperity were entirely contingent upon their exclusive loyalty and obedience to Yahweh. The concept of covenant, involving reciprocal obligations, blessings for fidelity, and curses for infidelity, was a well-understood legal and social construct in the ancient Near East, often paralleling suzerainty treaties between a great king (suzerain) and his vassal states. While the curses outlined in Deuteronomy, such as famine, disease, military defeat, and exile, share similarities with common treaty curses of the era, they are uniquely and emphatically attributed to the sovereign God of Israel, reflecting His unparalleled authority and His exclusive claim over His chosen people.
Key Themes
Deuteronomy 28:20 profoundly contributes to several overarching theological and narrative themes central to the book of Deuteronomy and the broader biblical narrative. Firstly, it powerfully reinforces the theme of Divine Sovereignty and Justice, demonstrating that God is not a detached deity but an active, intervening agent in human history who upholds His covenant and executes justice. The declaration "The LORD shall send upon thee" clearly highlights His direct and intentional involvement in the consequences of human choices. Secondly, it underscores the critical theme of Covenant Faithfulness, making it unequivocally clear that the relationship between God and Israel was conditional, demanding exclusive devotion and obedience. The ultimate cause for the curses, "whereby thou hast forsaken me," emphasizes that the root of their downfall was spiritual apostasy—a deliberate betrayal of the unique bond established at Sinai. This profound theme of unfaithfulness leading to calamity is echoed throughout the prophetic books, where Israel's turning away from God frequently precipitates national disaster, as seen in the stern warnings of Jeremiah 2 and the sorrowful lamentations found in Lamentations 1. Finally, this verse foreshadows the recurring historical cycle of Blessing and Curse that characterizes Israel's journey, from the period of the Judges through the monarchy, culminating most dramatically in the Babylonian exile, a direct and devastating fulfillment of these very covenant curses, as narrated in 2 Kings 25.
Exposition and Analysis
Key Word Analysis
Derived from a root meaning "to execrate," this term denotes a state of being under a divine malediction or ban. It signifies a pervasive condition of misfortune, failure, and spiritual alienation that infiltrates every aspect of life. Unlike a specific punishment, mᵉʼêrâh describes a general, overarching divine disfavor that causes all endeavors to be unproductive and fraught with adversity, representing a comprehensive reversal of blessing.
This word conveys a sense of confusion, panic, dismay, and tumult. It describes an internal and external state of disorder, chaos, and disorientation that undermines stability. When the Lord sends mᵉhûwmâh, it implies that the people's plans will be thwarted by internal strife, irrational decision-making, and a pervasive sense of anxiety and bewilderment, leading to unproductive efforts and a loss of direction. It suggests a profound mental and emotional distress that cripples effective action.
This term refers to a strong divine reproof, a blight, or a diminishing force. It often implies a supernatural frustration of efforts, a decay, or a consumption of resources that cannot be explained by natural means. It is God's active opposition that directly undermines prosperity, causing crops to fail, wealth to dwindle, and all endeavors to be fruitless, despite human exertion. It is the tangible manifestation of God's hand working against their success.
Verse Breakdown
"The LORD shall send upon thee cursing, vexation, and rebuke"
This opening clause unequivocally establishes the divine origin of the impending calamities. It is not merely natural consequence or ill fortune, but Yahweh Himself, the covenant God, who actively dispatches these specific forms of judgment. The triad of "cursing, vexation, and rebuke" encompasses a comprehensive spectrum of misfortune, ranging from general divine disfavor to internal chaos and the supernatural frustration of all human efforts.
"in all that thou settest thine hand unto for to do"
This phrase powerfully emphasizes the pervasive and total nature of the judgment. It signifies that every single endeavor, every project, every area of life—whether agricultural, economic, military, or personal—would be affected. There would be no escape or sphere of life untouched by this divine opposition, leading to universal failure, futility, and a profound sense of hopelessness in all their undertakings.
"until thou be destroyed, and until thou perish quickly"
These clauses highlight the ultimate and swift outcome of such comprehensive judgment. The "cursing, vexation, and rebuke" are not temporary inconveniences but are designed to lead inevitably to total destruction and rapid demise. This speaks to the severity of God's wrath and the finality of the consequences for persistent disobedience, implying both national ruin and profound individual suffering. The word "quickly" underscores the suddenness and inevitability of the catastrophe.
"because of the wickedness of thy doings, whereby thou hast forsaken me"
This concluding phrase reveals the ultimate and profound cause of the divine judgment. The "wickedness of thy doings" refers to their sinful actions and practices, but the deeper, underlying issue is "whereby thou hast forsaken me." This signifies a deliberate and profound spiritual rebellion, a turning away from the covenant relationship with God Himself. It underscores that the curses are not arbitrary but a just and righteous response to a broken covenant and a betrayed relationship, where Israel abandoned their divine Protector, Provider, and Sovereign Lord.
Literary Devices
Deuteronomy 28:20 powerfully employs several literary devices to convey its urgent and severe message. Repetition is evident in the emphasis on the comprehensiveness of the curses ("in all that thou settest thine hand unto") and the finality of the outcome ("until thou be destroyed, and until thou perish quickly"). This rhetorical device serves to underscore the inescapable and devastating nature of the judgment, leaving no room for doubt about its totality. The use of a Triad ("cursing, vexation, and rebuke") is a common biblical literary technique employed to convey totality and completeness, suggesting that divine judgment would encompass every dimension of their existence—spiritual, psychological, and practical, leaving no aspect untouched. Furthermore, the verse employs a clear Cause and Effect relationship, explicitly articulating that the "wickedness of thy doings" and the act of "forsaking me" are the direct cause, and the "cursing, vexation, and rebuke" leading to swift destruction are the inevitable effects. This highlights the moral order of God's universe and the direct correlation between obedience/disobedience and blessing/curse within the covenant framework. Finally, the language is highly Emotive and Hyperbolic, designed to evoke profound fear and urgency, painting a vivid and terrifying picture of utter ruin to impress upon the people the absolute gravity of their covenant obligations.
Theological and Thematic Connections
Deuteronomy 28:20 offers profound theological insight into the very character of God and the sacred nature of His covenant. It reveals a God who is both perfectly holy and unyieldingly just, one who takes His covenant promises and stipulations with utmost seriousness and holds His people fully accountable for their faithfulness. The severity of the curses articulated here underscores that God's love is not a sentimental or permissive emotion but a righteous love that demands exclusive devotion and obedience. This verse also highlights a foundational biblical principle: that sin, particularly the grievous sin of apostasy or deliberately forsaking God, inevitably leads to destructive consequences, both for individuals and for the corporate body. It serves as a stark reminder that true prosperity, peace, and well-being are inextricably linked to maintaining a right and vibrant relationship with the Creator, and that turning away from Him invites His active and righteous opposition. While the specific terms of the Mosaic Covenant do not directly apply to believers under the New Covenant in the same legalistic manner, the underlying principle of God's justice and the negative spiritual and often tangible consequences of rebellion against His revealed will remain timeless truths for all humanity.
Reflection and Application
Deuteronomy 28:20 stands as a powerful and sobering reminder that our relationship with God is of paramount importance, carrying profound implications for every facet of our lives. While believers today live under the New Covenant of grace, the eternal truth that God is holy and that turning away from Him carries serious consequences remains immutable. This verse challenges us to deeply examine the authenticity and depth of our commitment to Christ: Are we truly walking in humble obedience to His revealed will, or are there subtle or overt areas where we have, perhaps inadvertently, "forsaken" Him through our misplaced affections, distorted priorities, or unconfessed actions? It calls us to a posture of genuine humility and ongoing repentance, recognizing that true flourishing and spiritual vitality flow from abiding intimately in Him. For the follower of Christ, this is not about living in fear of legalistic curses, but about understanding the spiritual barrenness, diminished peace, and reduced fruitfulness that can result from straying from the path of righteousness and intimate communion with God. It profoundly encourages us to cultivate a heart of unwavering devotion, to seek His wisdom and guidance in "all that we set our hand unto," and to trust that His abundant blessings are the natural outflow of a life lived in faithful and loving communion with Him.
Questions for Reflection
FAQ
Does Deuteronomy 28:20 apply directly to Christians today?
While the specific covenant curses detailed in Deuteronomy 28 were part of the Mosaic Law given exclusively to ancient Israel, their direct application to Christians today is understood through the transformative lens of the New Covenant. Believers in Christ are not under the Law but under grace, as Romans 6:14 affirms, and the glorious truth is that Christ has profoundly redeemed us from the curse of the law by becoming a curse for us, as powerfully declared in Galatians 3:13. However, the underlying principles of God's immutable character—His holiness, His justice, and the inherent consequences of sin—remain eternally true and relevant. While Christians do not face the same covenant curses as ancient Israel, a life of persistent disobedience, spiritual apathy, or a deliberate "forsaking" of God can still lead to spiritual barrenness, a profound lack of peace, and a diminished experience of God's abundant blessing, even though their salvation and eternal security in Christ are assured. Therefore, Deuteronomy 28:20 serves as a timeless warning against spiritual rebellion and a powerful reminder that walking in alignment with God's will brings life, peace, and true spiritual flourishing, as articulated in Romans 8:6.
Christ-Centered Fulfillment
Deuteronomy 28:20, with its chilling pronouncement of comprehensive cursing and swift destruction for disobedience, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The terrifying reality of God's righteous wrath against sin, so vividly portrayed in this verse, underscores the desperate and universal need for a Savior. Humanity, perpetually represented by Israel's recurring failure, consistently "forsakes" God through its inherent wickedness, thereby incurring the full weight of divine judgment and the promised "cursing, vexation, and rebuke." However, the glorious revelation of the New Testament is that Jesus, the spotless Lamb of God, willingly and sacrificially became the recipient of this very curse. Galatians 3:13 resoundingly declares, "Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: 'Cursed is everyone who is hung on a pole.'" On the cross, Jesus bore the full, comprehensive measure of the "cursing, vexation, and rebuke" that humanity justly deserved, absorbing the entirety of God's wrath so that all who believe in Him might be set eternally free from condemnation and instead receive the immeasurable blessings of God. His unparalleled sacrifice transforms the trajectory from certain destruction to abundant and eternal life, from perishing quickly to living life to the full (John 10:10). Through Christ, the comprehensive ruin promised in Deuteronomy 28:20 is replaced by comprehensive redemption, reconciliation with God, and the establishment of a superior new covenant of grace (Hebrews 8:6), where forgiveness, spiritual flourishing, and eternal life are freely given to all who trust in His atoning work.