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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.
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Summary
Deuteronomy 28:31 presents a severe and visceral warning within the covenant stipulations given to ancient Israel, vividly illustrating the profound economic and personal devastation awaiting a nation that disobeys God. It paints a grim picture of an agrarian society stripped of its most vital assets—oxen, donkeys, and sheep—not through mere misfortune, but through violent seizure by enemies, leaving the people utterly helpless, humiliated, and without recourse, a direct and painful consequence of their failure to uphold their covenant obligations with the Lord.
Context
Literary Context
Deuteronomy 28 stands as the climactic and pivotal chapter of Moses' second major discourse to Israel, delivered on the plains of Moab just prior to their entry into the Promised Land. This chapter forms the very heart of the covenant renewal ceremony, meticulously detailing the blessings that would follow national obedience (Deuteronomy 28:1-14) and, in stark contrast, the comprehensive and escalating curses that would befall them for disobedience (Deuteronomy 28:15-68). Verse 31 is strategically placed within the extensive curses section, specifically among those targeting economic stability and personal security. It follows broader warnings of famine, disease, and military defeat, serving to personalize these national judgments by illustrating their immediate and deeply painful impact on individual households. The structure of these curses often mirrors the blessings, creating a powerful rhetorical effect that underscores the absolute and non-negotiable nature of the covenant's terms and the direct correlation between fidelity and prosperity or apostasy and ruin.
Historical & Cultural Context
Ancient Israel was fundamentally an agrarian society, where livestock—oxen, asses, and sheep—represented far more than mere commodities. They were primary forms of wealth, essential for sustenance, labor, transportation, and even religious sacrifice. An ox was indispensable for plowing fields and hauling goods, an ass for personal transport and burden-bearing, and sheep provided a continuous supply of meat, milk, wool, and sacrificial offerings. The loss of these animals, especially in the brutal manner described—slain, violently taken, and given to enemies—was not merely an economic setback but a catastrophic blow to a family's survival, social status, and very identity. It implied starvation, destitution, and profound humiliation. The "enemies" mentioned reflect the constant geopolitical threats and raiding practices common among surrounding nations, highlighting the vulnerability of a people whose security was entirely dependent on divine protection. Thus, these covenant stipulations addressed very real and immediate concerns for a people on the cusp of settling a new land, emphasizing that their prosperity and security were utterly contingent upon their unwavering fidelity to Yahweh, who alone could grant victory or permit defeat.
Key Themes
Deuteronomy 28:31 powerfully articulates several overarching themes central to the book of Deuteronomy and the broader Old Testament narrative. Most prominently, it underscores the consequences of covenant disobedience, illustrating in visceral detail the tangible repercussions of breaking faith with God. The verse highlights the theme of divine retribution and justice, demonstrating that the Lord, who is faithful to His promises of blessing, is equally faithful in executing His warnings against rebellion. It vividly portrays the utter helplessness and vulnerability of a people deprived of divine protection, emphasizing the cruel irony of witnessing one's vital assets destroyed or plundered without any means of intervention or recovery. The definitive statement "shall not be restored to thee" reinforces the theme of irrecoverable loss in the context of judgment, contrasting sharply with the divine restoration promised to a repentant Israel, as seen in passages like Deuteronomy 30:1-10. Furthermore, the verse implicitly speaks to the theme of God's absolute sovereignty over all creation and human affairs, demonstrating His power to either grant prosperity or permit devastation, based entirely on the nation's adherence to His covenant. This aligns with the broader Deuteronomic theology that all aspects of life, from the fruit of the womb to the produce of the field, are under God's direct and sovereign control.
Exposition and Analysis
Key Word Analysis
The term shôwr (H7794) refers to a bullock or ox, representing the most valuable draft animal in ancient Israelite society. Essential for plowing, hauling, and as a significant source of meat and wealth, its violent slaughter "before thine eyes" (H5869, ʻayin) signifies not merely economic loss but a deeply personal, humiliating, and utterly wasteful destruction of one's most prized asset. This act symbolizes the complete unraveling of one's livelihood and the mockery of one's efforts, as the owner is denied even the basic benefit of its meat.
The verb gâzal (H1497) denotes a forceful, aggressive, and unjust seizure, implying robbery, plundering, or tearing away by force. It emphasizes that the ass is not merely lost or strayed, but actively and coercively confiscated by an overwhelming power. This highlights the complete absence of protection and the impunity with which the enemies act, stripping the Israelite of their property through brutal force, leaving them powerless to resist or recover.
Tsôʼn (H6629) is a collective term for a flock of sheep or goats, ubiquitous in Israelite society as providers of wool, milk, meat, and sacrificial animals. Their being "given" (H5414, nâthan) unto enemies implies a divinely permitted transfer of ownership, not just through theft but through a sanctioned surrender of assets due to disobedience. This signifies a profound withdrawal of divine protection, as God, who once guarded His flock, now allows it to be scattered and consumed by hostile forces, leaving the owner with "none to rescue" (H3467, yâshaʻ) them.
Verse Breakdown
"Thine ox [shall be] slain before thine eyes, and thou shalt not eat thereof:"
This clause describes the most valuable domestic animal, the ox, being killed in the owner's direct presence. The profound cruelty is amplified by the owner's inability to partake in its meat, which would normally be a benefit even from a slaughtered animal. This emphasizes the utter deprivation, the complete lack of control, and the deep personal humiliation of witnessing the destruction of a vital asset without any compensatory benefit.
"thine ass [shall be] violently taken away from before thy face, and shall not be restored to thee:"
The ass, a crucial beast of burden for transport and labor, is not merely lost but "violently taken away," underscoring the aggressive and unjust nature of the confiscation by enemies. The phrase "from before thy face" reiterates the public and humiliating aspect of the loss. The definitive statement "and shall not be restored to thee" highlights the permanence and irrevocability of the judgment; there is no hope of recovery, compensation, or divine intervention to reverse the loss, signifying a complete and lasting forfeiture of property and security.
"thy sheep [shall be] given unto thine enemies, and thou shalt have none to rescue [them]."
This final clause extends the calamity to the common flock, sheep, which are explicitly "given unto thine enemies," indicating a divinely sanctioned transfer of ownership due to the nation's covenant infidelity. The concluding phrase, "and thou shalt have none to rescue them," encapsulates the ultimate despair and helplessness. It signifies the complete absence of any divine or human intervention, leaving the people utterly exposed, abandoned, and powerless to prevent or reverse their catastrophic losses, marking the culmination of their vulnerability.
Literary Devices
Deuteronomy 28:31 masterfully employs several literary devices to amplify its impact and convey the severity of the curses. Parallelism is evident in the repeated structure of loss across different animals (ox, ass, sheep), each detailed with a specific, painful outcome, reinforcing the comprehensive and inescapable nature of the impending judgment. The phrases "before thine eyes" and "from before thy face" serve as powerful Repetition and vivid Imagery, portraying the intense personal anguish and humiliation of witnessing one's livelihood being destroyed or plundered without the ability to intervene. This creates a strong sense of Irony, as the very assets meant for sustenance and prosperity become instruments of their suffering and a testament to their powerlessness. The cumulative effect of these distinct yet related losses, from the highly valuable ox to the common sheep, builds a sense of Hyperbole, emphasizing the totality and overwhelming severity of the curses, suggesting an inescapable devastation that leaves no aspect of life untouched and no hope of recovery.
Theological and Thematic Connections
Deuteronomy 28:31 stands as a potent testament to the principle of divine justice and the profound consequences of covenant infidelity. It powerfully underscores that God's warnings are not idle threats but solemn declarations of the natural and supernatural repercussions that inevitably follow disobedience. The vivid depiction of the loss of vital assets, witnessed helplessly by the owner, illustrates the withdrawal of divine protection and blessing, leaving the people vulnerable to the very forces God had promised to subdue on their behalf if they remained faithful. This passage highlights God's absolute sovereignty, demonstrating His power to both give and take away, to bless and to curse, based on the moral and spiritual choices of His people. It reveals that true security and lasting prosperity are not found in material possessions themselves, but in a right and obedient relationship with the Giver of all good things, who alone can guarantee peace and provision.
Reflection and Application
Deuteronomy 28:31, while deeply rooted in the specific context of the Mosaic Covenant, offers timeless principles for profound reflection and application in any era. It serves as a powerful reminder that actions have consequences, and that a departure from God's established ways, whether individually or corporately, can lead to significant loss, vulnerability, and hardship. This loss is not always material; it can manifest as a loss of peace, joy, spiritual vitality, healthy relationships, or the tangible experience of divine favor. The verse challenges us to consider our own covenant with God, whether through the Old Covenant principles or the New Covenant in Christ. Are we living in a way that invites God's blessings and protection, or are our choices leading us down a path where we might experience a withdrawal of His hand, leaving us exposed to the "enemies" of sin, despair, worldly pressures, or spiritual apathy? It calls us to a deeper understanding of stewardship, recognizing that all we possess—our resources, talents, time, and relationships—are gifts from God, and our faithfulness in managing them is intrinsically linked to our spiritual well-being and security. The ultimate lesson is the profound importance of obedience, not as a means to earn favor, but as the pathway to living within the protective, prosperous, and loving will of our Creator.
Questions for Reflection
FAQ
Why are the curses in Deuteronomy 28 so severe and specific?
The severity and specificity of the curses in Deuteronomy 28 underscore the profound gravity and sacred nature of the covenant between God and Israel. This was not a casual agreement but a foundational relationship upon which their national existence, identity, and prosperity depended. The detailed nature of the curses served several crucial purposes:
Christ-Centered Fulfillment
While Deuteronomy 28:31 vividly details the curses of the Mosaic Law for disobedience, its ultimate fulfillment and profound resolution are found exclusively in Jesus Christ. The Law, with its stringent demands and severe penalties, served primarily to highlight humanity's utter inability to perfectly obey God and thus earn blessing, leading instead to the just and inevitable consequences of sin. Jesus, the perfect Lamb of God, entered into this broken human condition, not to experience the curses for His own sin, but to bear the full, crushing weight of the Law's condemnation on behalf of all who believe. As Galatians 3:13 powerfully declares, "Christ redeemed us from the curse of the law by becoming a curse for us." He became the spiritual "ox slain before our eyes," the "ass violently taken away," and the "sheep given to enemies," enduring the ultimate loss, humiliation, and abandonment on the cross, so that we might be rescued and eternally restored. Through His unparalleled sacrifice, the spiritual "ox, ass, and sheep" of our lives—our peace, security, hope, and spiritual inheritance—which were subject to the plundering and destructive effects of sin and death, are no longer "violently taken away" without restoration. Instead, in Christ, we receive an inheritance that is imperishable, undefiled, and unfading, kept in heaven for us (1 Peter 1:4). The utter helplessness described in Deuteronomy 28:31 is definitively overcome by the triumphant power of Christ's resurrection, which guarantees our ultimate rescue and eternal restoration, offering spiritual blessings in heavenly places (Ephesians 1:3) that far surpass any earthly prosperity or loss.