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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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
What is meant by “a heaven of brass”? Absolute dryness and lack of aerial waters through which the earth produces its fruits.
By the heaven then being brass is signified its being shut up, and refusing its use to the earth. The earth also is iron, for it witholds its produce, and with hostile rigour excludes from its fructifying soil the seeds thrown upon it, which its wont is to cherish as in the bosom of a tender mother. For when does iron bring forth fruit, when does brass melt into showers?
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Summary
Deuteronomy 28:23 presents a stark and vivid prophetic warning, detailing one of the severe curses that would befall the Israelites if they disobeyed God's covenant commands. This verse paints a picture of extreme environmental desolation—an impenetrable sky yielding no rain and an unyielding earth producing no crops—symbolizing a complete and devastating withdrawal of divine favor, provision, and blessing due to covenant unfaithfulness.
Context
Literary Context
Deuteronomy 28 stands as a pivotal chapter within the book of Deuteronomy, serving as the climactic conclusion to Moses' second discourse, which expounds upon the Mosaic Covenant. The chapter meticulously outlines the blessings promised for obedience to God's laws, beginning in Deuteronomy 28:1, and, conversely, the severe curses for disobedience. Verses 15 through 68 are dedicated to detailing these curses, which escalate in intensity, ranging from sickness and famine to military defeat, exile, and utter desolation. Within this escalating series of judgments, Deuteronomy 28:23 specifically addresses the agricultural and natural consequences of covenant unfaithfulness, highlighting the critical role of timely rain and fertile land in ancient Israelite society and their direct connection to divine blessing or judgment. This verse is part of a larger section detailing the natural consequences of disobedience, setting the stage for more severe societal and personal judgments.
Historical & Cultural Context
Ancient Israel was an agrarian society, profoundly dependent on rainfall for its survival and prosperity. Unlike Egypt, which relied on the annual flooding of the Nile, Israel's agricultural success was directly tied to the "early and latter rains," as mentioned in Deuteronomy 11:14. The land itself was a central component of the covenant promise, a place of abundance flowing with "milk and honey." Therefore, a prolonged drought and barren land were not merely natural disasters but profound theological statements—direct manifestations of God's displeasure and judgment. The imagery of "brass heavens" and "iron earth" would have immediately resonated with an audience whose very existence was predicated on the productivity of their fields and the availability of water, underscoring the existential threat posed by such a curse.
Key Themes
The central themes embedded in Deuteronomy 28:23 are manifold and deeply significant. Firstly, it powerfully conveys the theme of Divine Judgment and Consequences, illustrating that God's covenant is not without serious ramifications for disobedience; the curses are not arbitrary but the direct, promised outcome of breaking faith. Secondly, it highlights the theme of Drought and Barrenness as a primary form of divine discipline, emphasizing Israel's absolute dependence on God for their sustenance. The "brass heaven" signifies an impenetrable sky that yields no rain, while the "iron earth" means the ground becomes hard, unyielding, and utterly unfruitful, incapable of absorbing moisture or producing crops. This imagery directly reverses the promises of abundant harvests and fertile land for obedience found elsewhere in Deuteronomy, such as Deuteronomy 11:13-15. Finally, the verse underscores the Severity and Hopelessness of such a state; the metaphors of brass and iron emphasize an extreme, unyielding condition where there is no relief from above and no productivity from below, leading to widespread famine, economic collapse, and despair. This curse indicates a complete cessation of natural blessing, mirroring the spiritual barrenness brought on by rebellion, a theme echoed in other passages like Leviticus 26:19.
Exposition and Analysis
Key Word Analysis
This term refers to the sky, the visible arch where clouds move, and the higher ether where celestial bodies revolve. In this context, it represents the source of rain and life-giving moisture. When described as "brass," it signifies an unyielding, impenetrable barrier, reflecting the sun's heat rather than releasing rain, thus symbolizing the complete cessation of divine provision from above.
This Hebrew word refers to copper or bronze, a metal known for its hardness, metallic luster, and impermeability. When applied to the sky, as in this verse, it symbolizes an unyielding, reflective, and rainless canopy. Instead of the soft, life-giving moisture of rain, the heavens would be like a hard, hot, impenetrable sheet of metal, reflecting the sun's heat and offering no relief. It signifies a complete cessation of divine blessing from above.
This term refers to the land or ground, particularly in the context of a specific territory or country. In an agrarian society, the earth is the primary source of sustenance and life. When described as "iron," it signifies a state of utter barrenness and unproductivity, incapable of yielding crops or absorbing moisture, thereby symbolizing the complete absence of divine provision from below.
This term denotes extreme hardness, density, and inflexibility. Applied to the earth, it depicts ground so parched, compacted, and unyielding that it cannot be tilled, absorb water, or support any growth. It becomes utterly unproductive and unresponsive to human effort, symbolizing the complete absence of fertility and the inability to sustain life from below. Together, brass and iron convey an absolute, unyielding state of barrenness and hardship, reflecting the severity of God's judgment.
Verse Breakdown
"And thy heaven that is over thy head shall be brass"
This clause vividly describes the sky's transformation from a source of life-giving rain to an impenetrable, unyielding barrier. The imagery of "brass" conveys a metallic, hard, and reflective surface, suggesting that no moisture can penetrate it to reach the earth. This signifies a severe drought, directly caused by God withholding the essential element for agricultural survival, symbolizing His withdrawal of favor and blessing from above.
"and the earth that is under thee shall be iron"
This parallel clause completes the picture of desolation, focusing on the ground beneath. The earth, normally the source of sustenance, is depicted as "iron"—hard, dense, and unyielding. This means the soil would be so parched and compacted that it could not be cultivated, nor could it absorb any potential moisture, rendering it utterly barren and unproductive. This signifies a complete inability of the land to yield crops or sustain life, reflecting the comprehensive nature of the curse and the absence of divine provision from below.
Literary Devices
Deuteronomy 28:23 employs powerful Metaphor to convey the severity of the curse. The heavens are not merely dry, but are "brass," and the earth is not just parched, but is "iron." These metaphors transform abstract concepts of drought and barrenness into tangible, visceral images, emphasizing the unyielding and absolute nature of the desolation. The use of these hard, unyielding metals also functions as Symbolism, representing the impenetrable nature of God's judgment and the futility of human effort in the face of divine wrath. Furthermore, the verse utilizes Parallelism, with the two clauses mirroring each other in structure and meaning ("heaven...brass" and "earth...iron"), which intensifies the message and underscores the comprehensive nature of the curse—affecting both the sky above and the ground below. This creates a powerful sense of Imagery, painting a vivid picture of a world utterly devoid of life and hope, leaving a lasting impression on the reader.
Theological and Thematic Connections
This verse profoundly illustrates the direct link between covenant faithfulness and divine provision, revealing God's absolute sovereignty over creation and His willingness to use natural phenomena as instruments of both blessing and judgment. The imagery of brass heavens and iron earth serves as a powerful theological statement: when humanity rebels against its Creator, even the very fabric of creation seems to turn against it, reflecting the brokenness of the relationship. It underscores the principle that God is the ultimate provider, and His withdrawal of favor can lead to existential barrenness. This passage reminds us that true flourishing is not merely a matter of human effort or natural cycles, but is fundamentally dependent on our relationship with the Giver of all good things.
Reflection and Application
While believers today live under the New Covenant of grace, the principles embedded in Deuteronomy 28:23 remain profoundly relevant, offering timeless truths about the nature of God, the seriousness of our choices, and our dependence on divine provision. This verse serves as a stark reminder that actions have consequences, and spiritual rebellion or a persistent turning away from God can lead to a form of "spiritual barrenness" in our lives—a lack of fruitfulness, a sense of spiritual dryness, or an inability to receive God's blessings. It calls us to examine our hearts and lives, recognizing that our ultimate well-being, whether physical or spiritual, is rooted in our relationship with God and our responsiveness to His will. It encourages a life of faithfulness and obedience, not out of fear of literal curses, but out of love for God and a desire to walk in the abundant life He offers, trusting in His good and perfect plan for us.
Questions for Reflection
FAQ
Does Deuteronomy 28:23 apply literally to Christians today?
No, Deuteronomy 28:23, as part of the Mosaic Covenant curses, does not apply literally to Christians today in the same way it did to ancient Israel. Believers in Christ are under the New Covenant, which is a covenant of grace, not law, as described in Hebrews 8:6. Jesus Christ bore the curse of the law on our behalf, as seen in Galatians 3:13, freeing us from its condemnation. However, the underlying spiritual principles remain relevant. The verse serves as a powerful illustration of the consequences of spiritual disobedience and a lack of dependence on God. While we may not experience literal drought and barren land, spiritual rebellion can lead to a lack of spiritual fruitfulness, a sense of dryness, or a diminished experience of God's blessing in our lives. It reminds us that God is sovereign over all things, and our flourishing is ultimately tied to our relationship with Him.
Christ-Centered Fulfillment
Deuteronomy 28:23, with its grim prophecy of brass heavens and iron earth, paints a vivid picture of the ultimate curse of separation from God's life-giving presence. This curse, representing total barrenness and the withdrawal of divine favor, finds its profound fulfillment and reversal in Jesus Christ. He is the one who, in His perfect obedience, bore the full weight of the Law's curses, becoming a curse for us, as declared in Galatians 3:13. Where the Old Covenant threatened a heaven of brass, Jesus declares Himself the source of living water, promising that "whoever drinks of the water that I will give him will never be thirsty again," as recorded in John 4:14. He is the "bread of life," proclaimed in John 6:35, providing sustenance that overcomes any "iron earth" of famine or barrenness. Through His atoning work, the spiritual heavens are opened, and the earth of our hearts, once hard and unproductive, becomes fertile ground for the Holy Spirit to produce abundant fruit, as described in Galatians 5:22-23. In Christ, the curse of desolation is transformed into a promise of overflowing life, where we are no longer subject to the barrenness of sin but are made fruitful in every good work, living under the open heavens of God's grace and experiencing the rich provision of His Spirit, leading to true spiritual abundance and flourishing.