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 28:26 delivers a chilling and profoundly disturbing pronouncement of judgment, detailing one of the most severe consequences for Israel's potential disobedience to the Mosaic covenant. It declares that their unburied corpses would become carrion, food for scavenging birds of the air and wild beasts of the earth, with no one present or able to deter them. This grim imagery underscores the ultimate humiliation, utter abandonment, and complete desolation that would befall a people who turned away from God's commands, signifying a total breakdown of societal order, divine protection, and the sacred dignity of human life.
Context
Literary Context
This verse is strategically placed within the climactic covenant renewal ceremony presented by Moses on the plains of Moab, as recorded in Deuteronomy 27-30. Specifically, it forms part of the extensive and escalating list of curses for disobedience found in Deuteronomy 28:15-68, which stands in stark contrast to the blessings promised for obedience in Deuteronomy 28:1-14. Moses is addressing the second generation of Israelites, on the cusp of entering the Promised Land, emphasizing the profound, life-or-death choice before them. The curses meticulously detail a descent from economic hardship and disease to military defeat, exile, and ultimately, the complete degradation and dehumanization depicted in this verse, painting a comprehensive and terrifying picture of national collapse due to covenant infidelity.
Historical & Cultural Context
In the ancient Near East, the proper burial of the dead was an indispensable act of human dignity and honor, deeply rooted in religious and cultural norms. To be left unburied, exposed to the elements and scavengers, was considered one of the most profound forms of disgrace, a curse often perceived as worse than death itself. It signified complete abandonment by both the divine and human communities, a total loss of honor and identity. This cultural understanding dramatically amplifies the horror and severity of the curse articulated in Deuteronomy 28:26. The land of Canaan, soon to be Israel's inheritance, was indeed home to various birds of prey and wild animals, making this a vivid and terrifyingly realistic threat. The structure of the Mosaic Covenant itself mirrored ancient Near Eastern suzerainty treaties, which commonly included detailed stipulations, blessings for adherence, and severe curses for violation, thereby making the consequences for breaking the treaty clear, binding, and culturally intelligible.
Key Themes
Deuteronomy 28:26 powerfully contributes to several overarching themes within Deuteronomy and the broader Old Testament narrative. It underscores the theme of Divine Judgment and Consequence, demonstrating God's righteous and unwavering response to persistent rebellion and covenant infidelity, where the punishment directly reflects the gravity of the sin. The verse also highlights the theme of Utter Humiliation and Dishonor, as the denial of burial was the ultimate sign of disgrace and spiritual desolation in ancient culture, signifying a complete loss of identity, dignity, and communal respect. Furthermore, the chilling phrase "no man shall fray them away" emphasizes the theme of Complete Abandonment and Lack of Intervention, portraying a state of total defeat where even basic human compassion or protection for the dead is absent. This accentuates the depth of the curse and the severity of God's withdrawal of His protective hand, a theme that resonates profoundly with later prophetic warnings, such as those found in Jeremiah 7:33 and Jeremiah 16:4.
Exposition and Analysis
Key Word Analysis
This term (H5038) refers to a flabby thing, specifically a dead body or carrion, whether human or animal. Its use here for human bodies emphasizes the dehumanizing and degrading aspect of the judgment. Unlike a more neutral term for a corpse, nᵉbêlâh highlights the utter contempt, defilement, and dishonor associated with this fate, stripping the deceased of all dignity and rendering them as mere refuse.
This word (H3978) denotes anything eatable, including provender, flesh, or fruit; food, victual. In this context, it starkly refers to the dead bodies as mere sustenance for scavenging animals. The choice of this word underscores the complete reduction of human remains to a base commodity, devoid of any sacredness or respect, serving only the predatory needs of wild creatures.
This verb (H2729) means to shudder with terror, to fear, or to hasten with anxiety. In the context of "no man shall fray them away," it signifies the complete absence of anyone able or willing to scare off the scavenging birds and beasts. This conveys a profound lack of human intervention, compassion, or protection, symbolizing a state of total defeat, isolation, and abandonment where even the most basic act of respect for the dead is denied.
Verse Breakdown
"And thy carcase shall be meat unto all fowls of the air"
This clause pronounces the horrific fate awaiting the disobedient. Their dead bodies, stripped of all dignity and denied proper burial, will become carrion, a food source for birds of prey. This imagery evokes a scene of utter desecration and public shame, as the deceased are denied the basic human right to a respectful interment, which was a profound anathema in ancient cultures, symbolizing a complete loss of honor and divine favor.
"and unto the beasts of the earth"
This expands the scope of the desecration, indicating that not only aerial scavengers but also wild land animals will consume the unburied bodies. This amplifies the horror and the completeness of the degradation, suggesting a widespread and inescapable judgment. It implies that the very land itself, which was promised as a blessing and a place of rest, turns against the disobedient, refusing to cover their shame and instead exposing them to further defilement.
"and no man shall fray [them] away"
This final clause intensifies the curse by emphasizing the absolute lack of intervention or compassion. It means that there will be no one to protect the bodies from scavengers, no one to mourn, no one to offer a proper burial, and no one to even perform the basic act of scaring off the animals. This signifies a complete and utter abandonment, a state of total desolation and isolation where the community itself has either been destroyed or is unwilling/unable to offer any form of solace, respect, or protection to its dead.
Literary Devices
Deuteronomy 28:26 employs several powerful literary devices to convey its stark and terrifying message. Imagery is central, painting a vivid and gruesome picture of unburied bodies being consumed by scavenging birds and wild animals. This visceral imagery would have been deeply shocking and terrifying to an ancient audience, serving to underscore the extreme severity and horror of the covenant curses. The use of Hyperbole is also evident, as the curse describes an extreme and absolute state of degradation and abandonment, emphasizing the totality and inescapability of the divine judgment. Furthermore, the verse functions as a powerful form of Foreshadowing, as this specific curse of unburied bodies becoming carrion recurs as a chilling sign of severe judgment in later prophetic books, such as Jeremiah 7:33 and Jeremiah 16:4, directly connecting the covenant warnings to future historical events of national disaster. The stark contrast between the promised blessings and these dire curses also highlights the rhetorical device of Antithesis, emphasizing the clear, life-or-death choice presented to Israel.
Theological and Thematic Connections
This verse, while specific to the Mosaic Covenant and its historical context, powerfully illustrates enduring theological truths about God's holiness, the seriousness of sin, and the profound consequences of rebellion against divine authority. It reveals that God's covenant relationship with His people is not one-sided or unconditional; it demands faithfulness, obedience, and reverence, and there are severe repercussions for persistent defiance. The horror of being left unburied underscores the immense value God places on human dignity when His covenant is upheld, and conversely, the profound dishonor and spiritual death that result from its violation. This curse is a stark reminder that God's justice is an integral part of His character, and while He is merciful and gracious, He is also righteous in holding His people accountable for their choices. It serves as a solemn warning against spiritual apathy and a powerful call to take God's commands with the utmost seriousness, recognizing that true flourishing is found only in faithful adherence to His will.
Reflection and Application
Deuteronomy 28:26, though describing a specific historical covenant curse for ancient Israel, resonates deeply with timeless spiritual principles that remain relevant for believers today. It serves as a powerful reminder of the gravity of our choices and the profound consequences of turning away from God's revealed will. While believers under the New Covenant are not subject to these specific physical curses, the underlying principle remains: disobedience to God carries spiritual and often practical consequences, leading to a loss of peace, joy, and fellowship with Him. This verse compels us to consider the seriousness with which God views sin and the paramount importance of living in faithful obedience to Him, not out of fear, but out of love and gratitude for His redemptive grace. It also highlights the immense value of the dignity and respect afforded to humanity, even in death, a dignity that is ultimately restored and perfected in Christ. Reflecting on this stark warning should lead us to a deeper appreciation for God's boundless grace and the redemptive work of Jesus, which offers freedom from the ultimate spiritual death and dishonor that sin brings, securing for us an eternal future of honor and life.
Questions for Reflection
FAQ
Does this verse mean God literally wants people's bodies to be eaten by animals?
This verse describes a specific covenant curse, not a general desire or preference of God. It is a prophetic warning of the dire consequences—military defeat, societal breakdown, and utter dishonor—that would result from Israel's persistent and widespread disobedience to the Mosaic Covenant. In ancient Near Eastern culture, to be left unburied and consumed by scavengers was the ultimate disgrace, signifying complete abandonment and a lack of human or divine protection. God's purpose in giving such a vivid and terrifying curse was not to revel in human suffering but to impress upon Israel the seriousness of their covenant obligations and the catastrophic outcomes of rebellion. It underscores the severity of breaking faith with a holy God and the complete withdrawal of His protective hand, leading to a state of vulnerability and degradation that serves as a profound deterrent against disobedience, as seen in passages like Leviticus 26:14-39.
Christ-Centered Fulfillment
While Deuteronomy 28:26 paints a grim picture of judgment, dishonor, and abandonment for covenant infidelity, its ultimate fulfillment and profound reversal are found in the person and work of Jesus Christ. The curse of being left unburied, exposed to the elements and scavengers, represents the ultimate degradation and public shame, a fate that humanity deserved for its rebellion against a holy God and its persistent sin. However, Jesus, the perfectly obedient Son, willingly took upon Himself the curse of humanity, becoming a curse for us (Galatians 3:13). Though He died a criminal's death, a death often associated with public shame and exposure, His body was not left to the ignominy of scavengers. Instead, by divine providence and the courageous act of Joseph of Arimathea, He was given a proper, honorable burial in a tomb (Matthew 27:57-60), thereby fulfilling prophecy (Isaiah 53:9) and demonstrating God's ultimate care even in death. More profoundly, Christ's glorious resurrection from the dead (Romans 6:9-10) completely reverses the curse of death, decay, and dishonor. Through His perfect sacrifice and triumphant resurrection, believers are redeemed from the curse of the law and are promised not degradation, but a glorious resurrection body (1 Corinthians 15:42-44) and eternal life with God, a destiny of ultimate honor, dignity, and incorruptibility that stands in stark and beautiful contrast to the desolate fate described in Deuteronomy 28:26.