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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
One surviving comment on this verse from the historical church.
At times when we were in error, mired in the pride of our mind as if with our feet in the mud, we did not perceive our error because our soul was unable to see itself. Although we would look [into the mirror] each day, we would “grope around” in the dark “like blind men.” Our inner mind did not possess that which is necessary for discernment.
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Summary
Deuteronomy 28:29 powerfully depicts a severe consequence of covenant disobedience for the nation of Israel: a state of profound disorientation and utter futility. It portrays a people fumbling aimlessly, like the blind in broad daylight, unable to find direction or achieve success in any endeavor. This spiritual and practical blindness leads to perpetual oppression and exploitation, with no human deliverer capable of offering salvation, underscoring the comprehensive and inescapable nature of divine judgment for rebellion against God's commands.
Context
Literary Context
Deuteronomy 28:29 is strategically positioned within the climactic covenant renewal ceremony in the book of Deuteronomy, specifically as a stark warning within the extensive list of curses (verses 15-68). This section immediately follows an equally detailed enumeration of blessings for obedience (verses 1-14). This chapter forms the theological and ethical zenith of Moses' final address to the Israelites before their entry into the Promised Land. The verses preceding 29 (20-28) describe a horrifying escalation of judgments, including disease, famine, military defeat, and mental anguish, with verse 29 marking a profound descent into disorientation. The curses continue to intensify, leading to exile, slavery, and utter desolation (verses 30-68), emphasizing the comprehensive and inescapable nature of God's judgment on a rebellious people. The stark contrast between promised blessing and threatened curse serves as a powerful and urgent call to covenant fidelity.
Historical & Cultural Context
Moses delivers this address to the second generation of Israelites gathered on the plains of Moab, poised to enter Canaan. This generation, though having witnessed God's faithfulness in the wilderness, stood on the precipice of inheriting a land steeped in pagan practices and idolatry. The covenant stipulations were designed to forge and preserve their distinct identity as God's chosen people, demanding exclusive allegiance to Yahweh. The concept of blessings and curses for covenant adherence was a well-established feature of ancient Near Eastern suzerainty treaties, where a powerful king (suzerain) would outline the terms of loyalty and the consequences of disloyalty to his vassal. However, Deuteronomy elevates this to a unique theological plane, emphasizing a personal, relational covenant between God and His people. The imagery of blindness and oppression would have resonated deeply with a people who had experienced both the miraculous guidance of God in the wilderness and the constant threat of foreign domination. The "noonday" imagery suggests a state of confusion so profound that it defies natural expectation, implying a divine hand in their disorientation.
Key Themes
Deuteronomy 28:29 powerfully contributes to several overarching themes in Deuteronomy and the broader Old Testament. It underscores the sovereignty of God over the destiny of His people, where both prosperity and adversity are directly linked to their covenant relationship with Him. The verse highlights the severe consequences of disobedience, presenting spiritual and practical failure as direct results of turning away from divine wisdom, echoing warnings found in Proverbs 1:32. It vividly illustrates the theme of divine judgment, where God's justice is meted out not merely as punishment, but as a corrective measure to bring His people back to Himself, or as a just consequence for persistent rebellion. Furthermore, the imagery of "groping at noonday" speaks to the theme of spiritual blindness, a recurring motif in Scripture where a lack of divine insight leads to confusion and ruin, a concept also seen in Isaiah 6:9-10. Finally, the declaration "no man shall save [thee]" emphasizes the futility of human effort apart from God's intervention, reinforcing the ultimate need for divine deliverance.
Exposition and Analysis
Key Word Analysis
This primitive root (H4959) signifies "to feel of; by implication, to grope." It describes a fumbling, uncertain movement, typical of someone who is completely disoriented and cannot see. The repetition of the action (implied in the KJV's "thou shalt grope... as the blind gropeth") intensifies the imagery, emphasizing a continuous, desperate, yet futile search for direction. It implies a state of profound helplessness and a lack of clear vision, both literally and metaphorically, reflecting a people utterly lost.
This term (H6672) refers to the brightest part of the day, when visibility should be at its absolute peak. To grope as if blind in broad daylight underscores the profound and unnatural state of confusion and lack of insight. It suggests a divinely ordained or self-imposed spiritual blindness that renders even the most obvious paths obscured, highlighting the severity of the judgment. It is a paradox: light is abundant, yet the ability to see is absent.
This primitive root (H3467) properly means "to be open, wide or free, i.e. (by implication) to be safe; causatively, to free or succor." Its use here in the negative ("no man shall save [thee]") emphasizes the utter hopelessness of the situation from a human perspective. It signifies that the oppression and spoilage will be so complete and pervasive that no human agency—no ally, no military might, and no political maneuver—will be able to provide relief or deliverance. This underscores the total dependence on divine intervention for any hope of rescue.
Verse Breakdown
"And thou shalt grope at noonday, as the blind gropeth in darkness"
This opening clause paints a powerful and paradoxical picture of profound disorientation. The nation, despite being in a situation where clarity should be abundant ("at noonday"), will be utterly confused and unable to discern their path, just like a blind person fumbling in complete darkness. This signifies a loss of divine wisdom, discernment, and practical understanding, leading to aimless and ineffective actions in all spheres of life.
"and thou shalt not prosper in thy ways"
As a direct and inevitable consequence of this spiritual and practical blindness, all their endeavors will fail. "Prosper" (H6743, tsâlach) here implies success, progress, and favorable outcomes in their undertakings. The lack of prosperity indicates that despite their efforts, they will meet with futility, stagnation, and failure in every aspect of their national and individual life—agriculture, economy, military, and governance.
"and thou shalt be only oppressed and spoiled evermore"
This clause describes the perpetual state of suffering and exploitation that will befall the disobedient nation. "Oppressed" (H6231, ʻâshaq) refers to being unjustly treated, defrauded, or exploited, often by those in power or by foreign entities. "Spoiled" (H1497, gâzal) means to be plundered, devastated, or ravaged, indicating a complete loss of possessions, resources, and well-being, often through violent means. The phrase "evermore" (H3117, yôwm) emphasizes the continuous, relentless, and seemingly unending nature of this affliction.
"and no man shall save [thee]"
This final phrase underscores the utter hopelessness and helplessness of the nation's plight under this divine judgment. It signifies that the judgment will be so comprehensive and severe that no human intervention—no political alliance, no military strength, and no internal uprising—will be able to rescue them from their state of oppression and spoilage. Their only hope for deliverance would lie outside human capacity, pointing implicitly to the ultimate need for divine intervention.
Literary Devices
Deuteronomy 28:29 is rich in Imagery, painting a vivid and disturbing picture of a people fumbling aimlessly in broad daylight. The core of this imagery is conveyed through a powerful Simile: "as the blind gropeth in darkness," which directly compares the disoriented nation to a sightless person struggling in the absence of light. This is compounded by the striking Paradox of "groping at noonday," where the brightest part of the day offers no clarity, emphasizing the unnatural and divinely orchestrated nature of their confusion. The Repetition of the verb "grope" (implied through its application to both the nation and the blind person) highlights the persistent, desperate, yet futile nature of their search for direction. The cascading "and thou shalt" clauses create a sense of relentless, unavoidable consequences, building a powerful Climax of despair that culminates in the declaration of utter helplessness: "no man shall save [thee]." This structure creates a strong sense of Foreshadowing for the future exile and prolonged suffering of Israel, demonstrating the comprehensive and inescapable nature of God's judgment.
Theological and Thematic Connections
Deuteronomy 28:29 serves as a stark theological warning, illustrating the profound consequences of covenant infidelity. It reveals God's righteous judgment as a direct response to Israel's turning away from His commands, demonstrating that true prosperity and security are inextricably linked to obedience and reliance on divine wisdom. The imagery of blindness and futility underscores the spiritual darkness that envelops those who reject God's light, leading to a state of confusion and vulnerability where they become easy prey for oppression. This verse highlights the truth that apart from God's guidance and protection, human efforts are ultimately in vain, and human saviors are insufficient to deliver from the comprehensive judgment of a holy God. It implicitly points to the need for a divine deliverer, as no human hand can rescue a people under such a curse.
Reflection and Application
Deuteronomy 28:29 holds timeless relevance, serving as a potent reminder that straying from God's wisdom and guidance inevitably leads to disorientation and futility. In a world that often prides itself on human ingenuity and self-sufficiency, this verse challenges us to consider the true source of our direction and prosperity. When we neglect God's Word or disregard His principles, we risk "groping at noonday," experiencing confusion and a lack of clarity even in seemingly straightforward situations. This can manifest as aimless pursuits, failed endeavors, and a sense of being perpetually overwhelmed or exploited by circumstances or external forces. The verse calls us to humility, recognizing that our own wisdom is insufficient and that true salvation and deliverance come not from human strength or cleverness, but from aligning our lives with the divine will. It compels us to seek God's light as our primary guide, ensuring that our paths are illuminated and our steps are purposeful, rather than fumbling in a self-imposed darkness. It reminds us that spiritual discernment is a gift, not an inherent ability, and that without it, even the clearest path can seem obscure.
Questions for Reflection
FAQ
Does this verse mean God actively makes people blind or confused?
Deuteronomy 28:29 describes a consequence of Israel's persistent disobedience to God's covenant. While it speaks of a state of profound confusion and lack of insight, it's understood within the broader biblical narrative as a form of divine judgment, not arbitrary malice. God, in His justice, may allow or even orchestrate circumstances that lead to spiritual and practical blindness when a people stubbornly reject His light and truth. This can be seen as a judicial hardening, where persistent rebellion leads to a diminished capacity to discern God's will, much like a person who repeatedly ignores warnings eventually loses their way. It's less about God forcing blindness and more about the natural, yet divinely ordained, outcome of turning away from the source of all light and wisdom. This concept is echoed in the New Testament, such as in Romans 1:28, where God gives people over to their depraved minds when they refuse to acknowledge Him, allowing them to experience the full consequences of their chosen path.
Christ-Centered Fulfillment
Deuteronomy 28:29, with its vivid portrayal of a people groping in self-imposed darkness and facing inevitable oppression, finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus. The curse of spiritual blindness and the futility of human effort, so powerfully depicted here, highlight humanity's desperate need for a divine deliverer. Jesus declares Himself to be the "light of the world" (John 8:12), who comes to open the eyes of the blind, not just physically but spiritually, bringing sight to those who dwell in darkness (John 9:39). Where the Israelites were promised a lack of prosperity in their ways due to disobedience, believers in Christ are promised that "in all things God works for the good of those who love him" (Romans 8:28), and that through Him, we can do "all things" (Philippians 4:13), finding true prosperity in His will. The verse's despairing cry, "no man shall save [thee]," is answered definitively in Jesus, for "there is no other name under heaven given among mortals by which we must be saved" (Acts 4:12). He is the true Lamb of God who takes away the sin of the world, delivering us from the oppression of sin and the power of darkness, and transferring us into His glorious kingdom (Colossians 1:13-14). Thus, the curse of Deuteronomy 28:29 ultimately points to Christ as the only one who can truly illuminate our path, prosper our lives in God's will, and deliver us from all forms of oppression and spiritual blindness, granting us true freedom and eternal life.