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 28:22 is a stark declaration within Moses' final discourse to Israel, detailing specific curses that would befall the nation if they broke their covenant with God. This verse enumerates a series of devastating afflictions, including various diseases, agricultural blights, and the destructive force of warfare, all culminating in relentless pursuit and ultimate national ruin. It serves as a potent warning, illustrating the severe and holistic consequences of disobedience to the divine covenant established at Sinai.
Context
Literary Context
Deuteronomy 28:22 is situated within the climactic covenant renewal ceremony on the plains of Moab, just before Israel's entry into the Promised Land. Chapter 28 is the culmination of Moses' second speech, which meticulously outlines the blessings for obedience (Deuteronomy 28:1-14) and the curses for disobedience (Deuteronomy 28:15-68). This particular verse falls early in the extensive list of curses, immediately following a general declaration of God's judgment. The curses escalate in severity throughout the chapter, moving from personal afflictions and agricultural failures to national defeat, exile, and utter devastation, emphasizing the comprehensive nature of God's covenant faithfulness, both in blessing and in judgment. The verse serves as an initial, tangible manifestation of the physical and environmental consequences of breaking faith with the Lord.
Historical & Cultural Context
The covenant structure presented in Deuteronomy, particularly the blessings and curses, mirrors common ancient Near Eastern suzerainty treaties between a great king (suzerain) and his vassal states. These treaties typically included stipulations, witnesses, and detailed lists of blessings for loyalty and curses for rebellion. For Israel, Yahweh was the divine Suzerain, and they were His vassal. The specific afflictions mentioned—consumption, fever, inflammation, burning, blasting, and mildew—were not abstract threats but very real and common scourges in the ancient world. Diseases like tuberculosis (consumption) and various fevers were rampant and often fatal due to limited medical knowledge. Agricultural blights such as "blasting" (scorching by hot winds, often the sirocco) and "mildew" (fungal diseases that yellowed crops) were devastating in an agrarian society, leading directly to famine. The "sword" represents the ever-present threat of military invasion and conquest, a constant danger for nations in the volatile Levant.
Key Themes
Deuteronomy 28:22 powerfully contributes to several overarching themes in Deuteronomy and the broader Old Testament. Firstly, it underscores the theme of Divine Retribution and Justice, demonstrating that God is not merely a benevolent provider but also a righteous judge who holds His people accountable to their covenant obligations. The curses are not random misfortunes but direct divine interventions as consequences for apostasy. Secondly, it highlights the Conditional Nature of the Covenant, emphasizing that Israel's continued flourishing in the land of Canaan was entirely dependent on their faithful obedience to the Mosaic Law. This contrasts with the unconditional Abrahamic covenant but clarifies the terms of their national existence. Lastly, the verse vividly portrays the Holistic Impact of Sin, showing that disobedience affects every sphere of life—personal health, agricultural productivity, national security, and ultimately, existence. This comprehensive calamity signifies that turning away from God unravels the entire fabric of society, leading to a persistent decline that "pursue[s] thee until thou perish," echoing the principle that the wages of sin is death.
Exposition and Analysis
Key Word Analysis
This primitive root signifies to strike, whether lightly or severely, literally or figuratively. In this context, it denotes a powerful, decisive action by the LORD to inflict punishment, encompassing a range of destructive effects from causing wounds to killing or punishing. It emphasizes God's direct agency and the severity of His judgment.
This term refers to emaciation or a wasting disease, often associated with conditions like tuberculosis that cause a slow, progressive decline in health, leading to severe weakness and physical deterioration. It represents a debilitating internal affliction, a stark contrast to the vitality promised for obedience.
This primitive root means to wander away, lose oneself, or by implication, to be destroyed. It conveys a sense of utter ruin, failure, and the complete loss of existence or well-being. In the context of the covenant, it signifies the ultimate consequence of sustained disobedience: the destruction of the nation, its identity, and its place in the land.
Verse Breakdown
"The LORD shall smite thee with a consumption, and with a fever, and with an inflammation, and with an extreme burning"
This initial cluster of curses focuses on personal health, describing a range of debilitating diseases. "Consumption" speaks of a wasting sickness, while "fever," "inflammation," and "extreme burning" depict various forms of intense, internal bodily afflictions. This sequence emphasizes God's direct agency ("The LORD shall smite thee") in bringing physical suffering as a consequence of covenant infidelity.
"and with the sword, and with blasting, and with mildew"
The curses then broaden to encompass external threats and agricultural devastation. "The sword" represents warfare, invasion, and violent death at the hands of enemies, signifying a loss of national security and sovereignty. "Blasting" and "mildew" refer to specific plant diseases and environmental conditions that destroy crops, leading to famine and economic collapse. This demonstrates a holistic judgment affecting both human life and the very means of sustenance.
"and they shall pursue thee until thou perish"
This concluding phrase underscores the relentless, pervasive, and ultimately destructive nature of these judgments. The "they" refers to the combined forces of these curses—diseases, war, and famine—which will relentlessly pursue and overwhelm the disobedient nation. It implies a persistent decline, a lack of escape, and a final, complete ruin or annihilation if repentance does not occur. This is not a temporary setback but a trajectory towards ultimate destruction.
Literary Devices
Deuteronomy 28:22 employs several powerful literary devices to convey its message of impending judgment. The most prominent is Anaphora, seen in the repeated use of "and with" (Hebrew: וּבְ) before each affliction. This repetition creates a rhythmic, incantatory effect, emphasizing the multitude and relentless succession of curses that will befall the disobedient. There is also a clear sense of Climax and Escalation, moving from internal bodily afflictions (consumption, fever) to external threats (sword) and then to environmental destruction (blasting, mildew), culminating in the all-encompassing and inescapable pursuit "until thou perish." This progression builds a sense of overwhelming doom. Imagery is vivid and visceral, painting a picture of a nation plagued by wasting diseases, scorched fields, and relentless enemies. Finally, the phrase "they shall pursue thee until thou perish" can be seen as a form of Hyperbole, emphasizing the totality and inescapability of the judgment, ensuring the listener grasps the full gravity of covenant disobedience.
Theological and Thematic Connections
Deuteronomy 28:22 is a profound testament to the seriousness of God's covenant with Israel and the unyielding nature of His justice. It reveals a God who is faithful not only to His promises of blessing but also to His warnings of judgment. The curses are not arbitrary acts of vengeance but the just and predictable consequences of a people turning away from the source of their life and prosperity. This passage underscores the principle that sin, particularly covenant infidelity, carries severe, holistic ramifications that impact every aspect of existence—physical, social, economic, and national. It serves as a stark reminder that God's character demands righteousness and that His covenant relationship with His people is predicated on their obedience, highlighting the profound theological truth that God's holiness cannot tolerate unrepentant rebellion.
Reflection and Application
While believers today live under the new covenant of grace established through Jesus Christ, Deuteronomy 28:22 remains profoundly relevant, not as a direct threat of physical curses for individual sins, but as a powerful revelation of God's character and the inherent consequences of turning away from Him. It reminds us that God takes sin seriously, that His warnings are not idle, and that true flourishing, whether for an individual or a community, is found in alignment with His will. This verse calls us to a deeper reverence for God's holiness and a renewed commitment to faithful obedience, recognizing that while Christ has borne the curse of the law for us, a life of persistent rebellion against God's revealed will still carries detrimental spiritual, relational, and sometimes even natural consequences. It compels us to cherish the grace we have received and to walk in a manner worthy of our calling, seeking repentance and forgiveness when we falter, trusting in the finished work of Christ.
Questions for Reflection
FAQ
Does Deuteronomy 28:22 mean that Christians who disobey God will experience these exact physical curses today?
No, the direct application of these specific physical and national curses to individual Christians today is not the primary theological implication. Deuteronomy 28 details covenant curses specific to Israel under the Mosaic Law, a conditional covenant that governed their national existence in the Promised Land. For believers in the New Covenant, the ultimate curse for sin was borne by Jesus Christ on the cross, as Galatians 3:13 states: "Christ has redeemed us from the curse of the law, having become a curse for us." While God's character regarding sin remains consistent, and disobedience can still lead to natural consequences, broken fellowship, and spiritual barrenness, the specific physical and national judgments detailed in Deuteronomy 28 are not the direct, automatic outcome for New Covenant believers. Our relationship with God is now based on grace through faith in Christ's atoning work, and our forgiveness is secured through His sacrifice, as seen in 1 John 1:9.
Christ-Centered Fulfillment
Deuteronomy 28:22, with its grim pronouncement of curses for disobedience, finds its ultimate and profound Christ-centered fulfillment in the person and work of Jesus Christ. The catalogue of diseases, agricultural ruin, and the relentless pursuit of the sword paints a vivid picture of the comprehensive curse of sin that humanity justly deserved. However, the New Testament reveals that Jesus, the perfect Son of God, willingly became the recipient of this very curse on our behalf. As Galatians 3:13 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.'" He bore the full weight of God's righteous judgment, enduring the ultimate "consumption," "fever," and "extreme burning" of divine wrath, culminating in His death on the cross. His sacrifice was the definitive "smite" that absorbed all the curses detailed in passages like Deuteronomy 28, ensuring that those who believe in Him are no longer pursued by the wages of sin but are instead pursued by God's relentless grace and mercy, leading to eternal life rather than perishing (John 3:16). Through His death and resurrection, Christ not only nullified the curse but inaugurated a new covenant of blessing, offering spiritual healing, abundant life, and ultimate victory over all the destructive forces of sin and death (Romans 8:1-2).