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 28:21 issues a grave and terrifying warning within the covenant curses, proclaiming that the LORD Himself will actively send a devastating and persistent pestilence to cling relentlessly to disobedient Israel. This divine judgment, a direct and inescapable consequence of covenant unfaithfulness, would continue until the people were utterly consumed and removed from the very land they were poised to inherit, thereby emphasizing the severe, comprehensive nature of God's justice and His absolute sovereignty over their destiny and dwelling.
Context
Literary Context
Deuteronomy 28:21 is situated within the climactic and pivotal covenant curses detailed in Deuteronomy 28:15-68, which immediately follow the promised blessings for obedience in Deuteronomy 28:1-14. This chapter forms the solemn culmination of Moses' final address to the Israelites on the plains of Moab, just before their entry into the Promised Land. Verse 21 specifically outlines one of the initial and most dreadful consequences of covenant disobedience: a divinely orchestrated plague. It sets the tone for the escalating severity of the curses, emphasizing that these outcomes are not mere natural occurrences but direct, active interventions of Yahweh, designed to enforce the covenant stipulations and underscore the profound gravity of their choices. The progression from pestilence to other forms of destruction and eventual exile highlights the comprehensive nature of God's judgment.
Historical & Cultural Context
Historically, this discourse occurs at a critical juncture for Israel: on the plains of Moab, poised to enter the land of Canaan. The covenant presented in Deuteronomy reflects the structure of ancient Near Eastern suzerain-vassal treaties, where a powerful king (the Suzerain, Yahweh) established terms with a lesser king or nation (the Vassal, Israel), outlining blessings for loyalty and curses for rebellion. In this agrarian society, pestilence, famine, and war were ever-present threats, often perceived as direct manifestations of divine favor or wrath. The warning of a persistent plague would have resonated deeply, as epidemics could decimate populations, livestock, and crops, directly impacting their ability to settle and thrive in the new land. The concept of the land itself was central, representing God's promise, their identity, and the physical manifestation of their covenant relationship. The threat of expulsion from it was the ultimate cultural and existential catastrophe.
Key Themes
Deuteronomy 28:21 powerfully contributes to several overarching themes within Deuteronomy and the broader Pentateuch. Firstly, it underscores Divine Sovereignty and Justice, portraying Yahweh as actively involved in the affairs of His people, not merely observing but executing judgment when His covenant is broken. The emphatic phrase "The LORD shall make" highlights this direct divine agency, demonstrating that all outcomes, both blessing and curse, flow from His will. Secondly, it emphasizes the Severity of Disobedience and Covenant Curses, illustrating that unfaithfulness carries dire and inescapable consequences, far beyond simple misfortune. The persistent nature of the "pestilence" signifies the relentless pursuit of divine justice, indicating that the judgment would not be fleeting but would "cleave" to them. Finally, the verse is deeply intertwined with Land Theology, as the ultimate consequence is expulsion from the Promised Land, which was the tangible expression of God's covenant promise and Israel's inheritance. This threat of consumption from the land highlights the conditional nature of their dwelling there, contingent upon their obedience to the covenant, a theme echoed throughout the historical books.
Exposition and Analysis
Key Word Analysis
This term (H1698, דֶּבֶר) denotes a plague, epidemic, or murrain, often specifically referring to a divinely sent disease as a form of judgment. It appears frequently in the Old Testament as an instrument of God's wrath against sin, as seen in the plagues on Egypt. Its usage here signifies a widespread, deadly affliction that would decimate the population, not merely a localized illness but a national catastrophe, demonstrating God's power over life and death.
The verb (H1692, דָּבַק) means to impinge, cling, adhere, or be joined closely. In this context, it vividly portrays the inescapable and persistent nature of the pestilence. It's not a fleeting illness but one that would "stick" to the people, indicating a prolonged and pervasive suffering that they could not shake off. This strong verb choice underscores the tenacity and inescapable grip of God's judgment, implying a relentless pursuit until the divine purpose is achieved.
This primitive root (H3615, כָּלָה) means to end, cease, be finished, perish, or to complete, prepare, and consume. Here, it signifies a complete and utter destruction or eradication of the people from the land, not merely a reduction in numbers but a comprehensive removal. It conveys the finality and severity of the judgment for persistent disobedience, indicating that the divine wrath would persist until the nation was brought to an end or expelled from its inheritance.
Verse Breakdown
"The LORD shall make the pestilence cleave unto thee,"
This opening clause immediately establishes God's direct agency and sovereignty. It is not a natural disaster but a deliberate act of divine judgment. Yahweh actively "makes" or sends the "pestilence" (a deadly plague) to "cleave" (cling relentlessly) to Israel, emphasizing the inescapable and persistent nature of the impending affliction as a direct consequence of their covenant unfaithfulness. The active verb "make" highlights divine causation.
"until he have consumed thee from off the land,"
This phrase defines the grim purpose and ultimate extent of the pestilence. The plague is not temporary but will persist "until" the people are utterly "consumed"—wasted away, destroyed, or eradicated. This highlights the severity and comprehensive nature of the judgment, aiming at the complete removal of the disobedient nation from their promised inheritance, signifying a forfeiture of their covenant blessings.
"whither thou goest to possess it."
This final clause poignantly reminds Israel of the very purpose for which they were entering Canaan: to "possess" it as their promised inheritance. The threat of being consumed from this land underscores the conditional nature of their dwelling there. The land, a tangible symbol of God's faithfulness and blessing, would become the very place from which they would be expelled due to their unfaithfulness, turning their hope into a place of judgment and exile.
Literary Devices
Deuteronomy 28:21 employs several powerful literary devices to convey its solemn warning and underscore the gravity of disobedience. The most prominent is Personification, where "pestilence" is given the active quality of "cleaving" or clinging to the people, making the abstract concept of disease feel like a relentless, pursuing entity that cannot be shaken off. There is also a strong element of Hyperbole in the phrase "consumed thee from off the land," which, while perhaps not implying the literal annihilation of every individual, emphasizes the extreme and comprehensive nature of the judgment, suggesting a devastating reduction in population and eventual expulsion. The entire passage functions as a Conditional Statement within the broader covenant framework, implicitly stating "IF you disobey, THEN this will happen," highlighting the direct cause-and-effect relationship between Israel's actions and divine response. Furthermore, the use of Repetition of the theme of "the land" throughout Deuteronomy, culminating in its threatened loss here, serves to underscore its immense significance to Israel's identity and covenant relationship, making the curse particularly poignant.
Theological and Thematic Connections
Deuteronomy 28:21 stands as a powerful testament to God's absolute sovereignty and His unwavering commitment to His covenant, whether in blessing or in judgment. It reveals a God who is not passive but actively intervenes in human history to uphold His righteous standards. The concept of "pestilence" as a divine instrument of judgment is a recurring motif throughout the Old Testament, demonstrating God's power over life and death and His use of natural calamities to exact justice or call His people to repentance. Furthermore, the threat of being "consumed from the land" highlights the profound theological significance of the Promised Land as a tangible expression of God's covenant faithfulness and Israel's unique identity. Its loss signifies the breaking of that sacred bond and the forfeiture of divine favor. This verse thus speaks to the seriousness of sin and the reality of divine consequences, even for God's chosen people, underscoring that covenant membership demands faithful adherence.
Reflection and Application
While believers today live under the New Covenant of grace, established through the perfect sacrifice of Jesus Christ, the principles embedded in Deuteronomy 28:21 remain profoundly relevant for spiritual reflection and application. This verse serves as a sober reminder that God takes sin seriously and that actions have consequences, even if those consequences manifest differently under a new covenant. It calls us to consider the seriousness of our own obedience and faithfulness to God's revealed will, not out of fear of physical plague, but out of reverence for His holiness and a desire to walk in His ways. Persistent disobedience, even in the life of a believer, can lead to spiritual barrenness, a sense of distance from God, and a diminished experience of His blessings, hindering our effectiveness and joy in Christ. The passage encourages a humble posture of self-examination and a renewed commitment to living in alignment with God's character and commands, recognizing His ultimate sovereignty and the reality of His justice, even as we rejoice in His boundless mercy and the provision of forgiveness through Christ.
Questions for Reflection
FAQ
Does this verse mean God still sends literal plagues as punishment today?
While God is sovereign over all things, including natural disasters and diseases, the direct, covenantal curses outlined in Deuteronomy 28 were specifically tied to the Old Covenant relationship with national Israel. Under the New Covenant, believers are not under the law but under grace (Romans 6:14). God's primary mode of dealing with His people is through the finished work of Christ, offering forgiveness and transformation. However, the principle that sin has consequences remains. While not necessarily literal plagues, persistent disobedience can lead to spiritual barrenness, broken fellowship with God, and natural consequences that arise from ungodly choices, serving as a call to repentance and restoration.
What is the significance of being "consumed from off the land" for ancient Israel?
For ancient Israel, the "land" was far more than mere geography; it was the tangible fulfillment of God's covenant promise to Abraham (Genesis 12:7). It represented their identity as God's chosen people, their security, their prosperity, and the place where God's presence dwelt among them. To be "consumed from off the land" meant losing their inheritance, their unique status, and ultimately, facing exile and dispersion, as historically occurred with the Assyrian and Babylonian exiles. It signified the ultimate consequence of covenant unfaithfulness: the forfeiture of God's promised blessings and a profound disruption of their relationship with Him, leading to a loss of national identity and divine favor.
Christ-Centered Fulfillment
Deuteronomy 28:21, with its stark warning of pestilence and consumption from the land due to disobedience, finds its ultimate Christ-centered fulfillment in the redemptive work of Jesus. The curses of the law, including the threat of divine judgment and separation, were fully borne by Christ on the cross. Galatians 3:13 declares that "Christ redeemed us from the curse of the law by becoming a curse for us." He took upon Himself the "pestilence" of sin and its death-dealing consequences, enduring the full wrath of God, so that those who believe in Him might be freed from spiritual death and granted eternal life (Romans 6:23). Instead of being "consumed from the land," believers in Christ are granted an eternal, spiritual inheritance—a "heavenly country" (Hebrews 11:16) and a secure place in the new heavens and new earth, where there will be no more curse (Revelation 22:3). Jesus, the Lamb of God, bore the full weight of God's righteous wrath against sin, offering a path to reconciliation and abundant life, transforming the curse into blessing for all who trust in Him (2 Corinthians 5:21). His sacrifice ensures that the ultimate "consumption" of judgment falls on Him, not on His people, securing their eternal possession in Him.