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 28:36 delivers a solemn and potent prophetic warning within the covenant curses, outlining the severe consequences of Israel's potential disobedience to Yahweh. It vividly foretells a future national judgment involving forced exile to an unknown land, where both the people and their future king would be subjected to foreign rule and, most poignantly, compelled to serve lifeless idols of "wood and stone." This verse underscores God's absolute sovereignty over history and His unwavering commitment to the terms of His covenant, even in judgment, revealing the profound spiritual degradation that accompanies national apostasy.
Context
Literary Context
Deuteronomy 28:36 is strategically placed within the climactic covenant renewal discourse of Deuteronomy 28, a pivotal chapter that meticulously details the blessings contingent upon obedience to God's law and the escalating curses for disobedience. Moses, addressing the Israelites on the plains of Moab just prior to their entry into the Promised Land, prophetically articulates the long-term consequences of their faithfulness or rebellion. The curses in this chapter intensify progressively, moving from agricultural blight and disease to military defeat, famine, and ultimately, national dispersion and captivity among foreign nations. Verse 36 marks a significant, chilling escalation, introducing the specific horrors of exile and forced idolatry, thereby emphasizing the comprehensive and devastating nature of God's judgment when the covenant is broken.
Historical & Cultural Context
At the juncture of Moses' address, Israel was a nascent nation, operating under a tribal confederacy and not yet having established a monarchy. The prophetic mention of "thy king which thou shalt set over thee" remarkably anticipates the future establishment of the monarchy, highlighting God's divine foreknowledge and the expansive, long-term scope of His covenant. In the ancient Near East, national defeat invariably led to the deportation of conquered peoples and their leaders, who were then often coerced into adopting the customs and gods of their captors. The phrase "wood and stone" refers to the ubiquitous pagan idols of the surrounding nations—inanimate objects crafted by human hands, frequently representing various deities or natural forces. This practice was anathema to Yahwism, which demanded exclusive worship of the one true, living God, a foundational tenet unequivocally established in the Ten Commandments.
Key Themes
This verse powerfully contributes to several overarching themes pervasive in Deuteronomy and the broader biblical narrative. It underscores the theme of Divine Judgment and Exile, demonstrating God's sovereign power to execute judgment upon His covenant people when they persist in rebellion. The prophecy of both the people and their king being taken captive directly foreshadows historical events such as the Assyrian and Babylonian exiles, where Israel's kings were indeed deported. Another crucial theme is Forced Idolatry and Spiritual Degradation. The curse explicitly states that in exile, Israel would be compelled to "serve other gods, wood and stone," a direct violation of the first two commandments and a profound spiritual humiliation. This highlights the spiritual consequences of forsaking Yahweh, leading to a loss of true worship and a descent into pagan practices. Finally, the verse speaks to the Loss of National Identity and Sovereignty. The removal of "thy king" signifies a complete forfeiture of national independence and self-governance, demonstrating that the nation's unique status and divine protection were perpetually contingent upon their faithfulness to the covenant with God.
Exposition and Analysis
Key Word Analysis
This term, H1471, refers to a "foreign nation" or "Gentile." In this context, it emphasizes the alien and unknown nature of the land to which Israel would be exiled. It highlights the complete displacement from their promised inheritance and the familiar cultural and religious landscape, into a realm where Yahweh's presence was not acknowledged, and foreign deities reigned. This unfamiliarity would compound their sense of disorientation and vulnerability.
The Hebrew word H5647, ‘āḇaḏ, carries a broad semantic range, meaning "to work," "to serve," or "to worship." While it can denote voluntary service or worship, in the context of a covenant curse and forced exile, it strongly implies involuntary servitude or compelled submission. The Israelites would not willingly choose to worship these foreign gods, but would be compelled by their circumstances—by the cultural pressures of their captors, by the sheer absence of the temple, or by the lack of means to worship Yahweh in a foreign land. This emphasizes the punitive and humiliating nature of the judgment, where their spiritual freedom would be curtailed, and they would be forced into practices abhorrent to their faith.
This idiomatic phrase, derived from H6086 and H68, is a common biblical descriptor for idols, emphasizing their inanimate, lifeless, and powerless nature. Unlike the living God of Israel, who acts in history and speaks to His people, these objects are inert and cannot see, hear, or help (Psalm 115:4-7). The use of this simple, tangible imagery serves to highlight the absurdity and futility of worshipping such creations, contrasting sharply with the majesty and power of Yahweh. In the context of the curse, it underscores the profound spiritual degradation that awaits Israel if they abandon their covenant God.
Verse Breakdown
"The LORD shall bring thee, and thy king which thou shalt set over thee, unto a nation which neither thou nor thy fathers have known;"
This clause unequivocally establishes God's absolute sovereignty over the impending judgment. It is Yahweh Himself (H3068, Yᵉhôvâh), who "shall bring" (H3212, yâlak) them, indicating His active and direct role in orchestrating the exile, not merely permitting it. The inclusion of "thy king" (H4428, melek) "which thou shalt set over thee" (H6965, qûwm) is a remarkable prophecy, as Israel did not yet have a king, demonstrating God's foreknowledge of their future societal structure and His comprehensive judgment that would extend even to their chosen leadership. The destination—"a nation" (H1471, gôwy) "which neither thou nor thy fathers" (H1, ʼâb) "have known" (H3045, yâdaʻ)—emphasizes the profound foreignness, alienation, and terrifying unfamiliarity of the place of exile, a land without historical or cultural ties, where they would be utterly disoriented and vulnerable.
"and there shalt thou serve other gods, wood and stone."
This second clause reveals the ultimate spiritual horror of the curse. The exile is not merely a physical displacement but a profound spiritual degradation. In this foreign land, they would be subjected to the worship of "other" (H312, ʼachêr) "gods" (H430, ʼĕlôhîym), specifically identified as lifeless "wood" (H6086, ‘ēṣ) and "stone" (H68, ʼeben). This "service" (H5647, ‘âḇaḏ) would be a profound violation of the first two commandments, an act of spiritual prostitution that would defile their covenant relationship with Yahweh. It speaks to the complete loss of their unique identity as God's chosen people, reduced to participating in the very idolatry they were commanded to abhor, highlighting the severe spiritual consequences of their apostasy.
Literary Devices
Deuteronomy 28:36 employs several potent literary devices to convey its stark warning. Most prominently, it functions as a Prophecy, foretelling future events—the establishment of a monarchy, the subsequent exile, and the spiritual compromise within that exile—long before they occurred. This underscores God's omniscience and His control over history. The verse also utilizes Foreshadowing, directly pointing to the historical realities of the Assyrian and Babylonian exiles, where Israel's kings and people were indeed deported and exposed to foreign idolatry. The phrase "wood and stone" serves as powerful Symbolism and a Metonymy, representing the entire pantheon of pagan deities and the futility of their worship. It is a concise and vivid image that encapsulates the lifelessness and impotence of idols in stark contrast to the living God. The escalating nature of the curses throughout Deuteronomy 28, culminating in such a severe and comprehensive judgment, also demonstrates a form of Intensification, emphasizing the gravity of disobedience and the dire consequences of covenant unfaithfulness.
Theological and Thematic Connections
Deuteronomy 28:36 profoundly reveals the seriousness of the covenant relationship between God and Israel, underscoring that divine blessings are contingent upon obedience, and severe judgment awaits persistent rebellion. It highlights God's unwavering justice and His commitment to His own holiness, demonstrating that He will not tolerate idolatry or spiritual unfaithfulness from His chosen people. The verse also serves as a stark reminder of the nature of true worship: it must be exclusive, directed solely towards the living God, and free from the defilement of lifeless idols. The ultimate consequence of forsaking Yahweh is not merely physical exile but spiritual degradation, where the people are subjected to the very practices they were called to eradicate. This theological truth resonates throughout the Old Testament, as Israel's history repeatedly demonstrates the cycle of apostasy, judgment, and eventual restoration, all within the framework of God's sovereign plan.
Reflection and Application
Deuteronomy 28:36, while rooted in the Mosaic covenant and its specific historical context, offers timeless and profound principles for believers today. It serves as a powerful reminder that spiritual drifting and disobedience have profound consequences, even if not always in the form of national exile. For us, "serving other gods, wood and stone" may not involve physical idols, but rather the subtle, yet pervasive, idols of our age: materialism, self-worship, comfort, power, technology, or anything that subtly or overtly usurps God's rightful, supreme place in our hearts and lives. This verse calls us to vigilant self-examination, prompting us to identify and dismantle any allegiance that competes with our exclusive devotion to Christ. It underscores the importance of maintaining spiritual purity and recognizing that true freedom and flourishing are found only in worshipping the one true God. When we compromise our faith or allow worldly values to dictate our lives, we risk a form of spiritual "exile"—a diminished relationship with God, a loss of spiritual vitality, and a susceptibility to the empty promises of contemporary "idols." The passage thus compels us to cultivate a steadfast heart, committed to wholehearted obedience and unwavering worship of our Lord.
Questions for Reflection
FAQ
Why would God "force" His people to serve other gods, which seems contrary to His commands?
It is crucial to understand that God does not actively command or desire His people to worship idols. Rather, the phrase "and there shalt thou serve other gods" describes a punitive consequence of their disobedience and apostasy. The exile itself, orchestrated by God as judgment, would place the Israelites in a foreign land where they would be immersed in pagan cultures. In such a context, they would be culturally pressured, perhaps legally compelled, or simply left with no other accessible forms of worship, to participate in the idolatrous practices of their captors. It is a description of the spiritual degradation and humiliation that results from forsaking the true God, a direct outcome of their covenant unfaithfulness, not a divine endorsement of idolatry. This is a severe form of judgment, where the very sin they committed (idolatry) becomes part of their punishment.
Did this prophecy truly come to pass in Israel's history?
Absolutely. This prophecy found explicit and devastating fulfillment in the history of both the Northern and Southern Kingdoms of Israel. The Northern Kingdom was conquered by Assyria in 722 BC, and its people were deported to various parts of the Assyrian Empire (2 Kings 17). Later, the Southern Kingdom of Judah was conquered by Babylon in 586 BC, its temple destroyed, and its people, including King Jehoiachin and later King Zedekiah, were carried into exile (2 Kings 25). During these exiles, the Israelites were indeed exposed to, and in many cases compelled to participate in, the worship of the gods of their captors, fulfilling the dire warning of serving "wood and stone."
How is this warning relevant for Christians today, who are under grace and not the Mosaic Law?
While Christians are not under the Mosaic Law for salvation and are not subject to the same national covenant curses as ancient Israel, the underlying spiritual principles of Deuteronomy 28:36 remain profoundly relevant. The warning against "serving other gods, wood and stone" translates into a call to guard against all forms of idolatry in our lives today (1 John 5:21). Modern idols are often not physical statues but rather anything that takes God's rightful place in our hearts and affections—be it wealth, career, comfort, self-image, relationships, or even good causes. The principle that disobedience and misplaced allegiance lead to spiritual "exile" or a diminished relationship with God, and a form of spiritual "servitude" to empty pursuits, still holds true. This verse reminds us of the importance of exclusive devotion to Christ and the spiritual consequences of allowing anything to usurp His supreme authority in our lives.
Christ-Centered Fulfillment
Deuteronomy 28:36, with its grim prophecy of exile and forced idolatry for a disobedient Israel, finds its ultimate Christ-centered fulfillment in a profound reversal and spiritual triumph. While Israel's kings were led into physical exile and spiritual compromise, Jesus Christ, the true King of Israel (Matthew 2:2), willingly entered a form of "exile" from the glory of heaven to redeem humanity. He did not lead His people into a foreign land to serve "wood and stone," but rather, through His atoning sacrifice, He delivers us from the spiritual slavery to sin and the idolatry of our own making (Romans 6:18). The curse of being forced to serve other gods is broken by Christ, who calls us to worship the Father in spirit and truth (John 4:24). He gathers the scattered "exiles" of humanity into His new kingdom, not by force, but by grace, offering a new covenant where God's law is written on hearts, enabling true obedience and preventing the kind of apostasy that led to Israel's downfall (Jeremiah 31:33). Thus, the terrifying prospect of serving lifeless idols is overcome by the vibrant reality of serving the living God through Christ, our King who conquered sin and death, leading us into eternal freedom and true worship.