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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 28:38 serves as a stark warning within the covenant curses, illustrating the devastating consequences of Israel's disobedience to God. It vividly portrays a scenario where diligent agricultural labor, involving the sowing of "much seed," is rendered utterly futile, yielding "but little" in return. This agricultural catastrophe is explicitly attributed to the destructive power of the "locust," signifying a direct, divinely orchestrated judgment that underscores God's sovereign control over creation and the outcomes of human endeavor when His protective hand is withdrawn due to covenant infidelity.
Context
Literary Context
Deuteronomy 28:38 is situated within the climactic "blessings and curses" section of Deuteronomy, spanning from Deuteronomy 28:1 to Deuteronomy 28:68. This chapter concludes Moses' second major discourse, outlining the conditional nature of God's covenant with Israel as they prepared to enter the Promised Land. Verses 1-14 detail the abundant blessings contingent on obedience, while verses 15-68 enumerate the severe curses for disobedience. Verse 38 falls squarely within this latter, longer section, specifically addressing agricultural devastation—a foundational element of Israel's economy and sustenance. The inclusion of the locust plague here emphasizes that even the most fundamental aspects of their livelihood would be directly impacted by their spiritual fidelity, reinforcing the direct link between their covenant relationship with God and their material well-being. This curse is part of a series of judgments designed to highlight the comprehensive nature of divine retribution for rebellion.
Historical & Cultural Context
Ancient Israel was an agrarian society, where life revolved around the agricultural cycle. The success of their harvests was paramount for survival, economic stability, and even their national identity, as the Promised Land was depicted as "a land flowing with milk and honey" (Exodus 3:8). Locust plagues were a terrifying and well-known natural disaster in the ancient Near East, capable of obliterating entire fields, vineyards, and orchards in a matter of hours or days. These swarms could be so dense as to darken the sky, leaving behind a landscape stripped bare of all vegetation. For the Israelites, the threat of locusts, as mentioned in Deuteronomy 28:38, was not merely a hypothetical natural phenomenon but a very real, existential threat that directly impacted their food security and economic viability. In their worldview, such calamities were often interpreted as direct manifestations of divine displeasure or judgment, reinforcing the absolute necessity of maintaining covenant faithfulness to ensure God's blessing and protection over their land and livelihoods.
Key Themes
This verse powerfully contributes to several overarching themes central to Deuteronomy and the broader biblical narrative. Firstly, it underscores the theme of Divine Sovereignty and Judgment, demonstrating God's active involvement in the affairs of His people and His absolute control over creation. The locust plague is not a random occurrence but a divinely appointed instrument of judgment, emphasizing God's justice in response to covenant unfaithfulness, a theme echoed in prophetic warnings like those found in Joel 1:4. Secondly, it highlights the Futility of Human Effort Apart from God's Blessing. Despite the diligent labor of sowing "much seed," the outcome is meager, illustrating that human toil, however arduous, is ultimately unproductive and vain without God's favor and protection. This principle extends beyond agriculture to all aspects of life, emphasizing a profound Dependence on God's Provision for true prosperity and success. Finally, it reinforces the Conditional Nature of the Mosaic Covenant, where blessings and curses are direct outcomes of Israel's adherence to or deviation from the terms established at Sinai, a foundational concept throughout the Pentateuch, as seen in passages like Deuteronomy 11:26-28.
Exposition and Analysis
Key Word Analysis
This word (H2233) refers to the literal seed sown in the field, which is the foundation of the harvest. Figuratively, it can also denote fruit, plant, sowing-time, or even posterity. In this context, "much seed" emphasizes the significant investment of labor, resources, and hope placed into the agricultural endeavor, setting up a stark contrast with the meager return.
This primitive root (H3318) means "to go (causatively, bring) out." Here, it describes the act of taking the seed from storage and spreading it into the field. It implies intentional action, effort, and the expectation of a future yield, highlighting the human side of the agricultural process that will be frustrated by divine judgment.
This primitive root (H2628) means "to eat off" or "consume." It vividly describes the destructive action of the locusts, leaving nothing behind. The use of this word emphasizes the thoroughness and totality of the devastation, ensuring that the labor of sowing is utterly wasted, leaving the people with nothing.
This term (H697) refers to a specific type of migratory grasshopper, known for its rapid increase and devastating swarms. In biblical contexts, the ʼarbeh is consistently depicted as an instrument of divine judgment, capable of consuming all vegetation and leaving behind utter desolation. Its appearance in this curse signifies a complete and inescapable destruction of agricultural produce, highlighting the severity and totality of God's judgment.
Verse Breakdown
"Thou shalt carry much seed out into the field"
This clause describes the diligent and hopeful effort of the farmer. It implies significant labor, investment, and expectation, as sowing "much seed" is a prerequisite for a potentially bountiful harvest. It sets up a stark contrast with the outcome, emphasizing that even maximum human effort will be rendered fruitless.
"and shalt gather [but] little in"
This phrase reveals the tragic and disappointing result of the farmer's labor. Despite the extensive sowing, the yield is minimal, indicating a catastrophic failure of the harvest. The "little" gathered in signifies not just a poor yield, but a yield insufficient for sustenance, leading to scarcity, hardship, and a profound sense of futility.
"for the locust shall consume it"
This final clause provides the explicit reason for the agricultural failure. The locust, a symbol and agent of divine judgment, is identified as the direct cause of the ruined harvest. This highlights God's sovereign control over natural elements and His use of them to enforce the covenant, making the disaster a direct consequence of disobedience rather than a random misfortune.
Literary Devices
Deuteronomy 28:38 employs several potent literary devices to convey its message of impending judgment and the futility of disobedience. Juxtaposition is central, dramatically contrasting the hopeful act of sowing "much seed" with the dismal reality of gathering "little in," thereby amplifying the sense of loss and wasted effort. This contrast also creates a powerful sense of Irony, where the very actions intended to produce abundance lead to scarcity. The phrase "locust shall consume it" serves as a powerful instance of Metonymy, where the locust represents not just the insect itself, but the broader concept of divine judgment, the complete destruction that accompanies it, and the famine that results. The entire verse functions as a form of Prophetic Warning, detailing a future calamity as if it were a certainty, designed to instill fear and encourage immediate obedience. The vivid imagery of the "locust" also acts as Symbolism, representing an overwhelming, unstoppable force of destruction, directly linked to God's displeasure and the breaking of the covenant. The concise, declarative nature of the verse contributes to its Didactic purpose, serving as a clear and unforgettable lesson about the direct consequences of covenant infidelity.
Theological and Thematic Connections
Deuteronomy 28:38 profoundly illustrates the principle that God's blessing is the ultimate source of prosperity and that disobedience inevitably leads to futility and loss. This concept transcends the specific agricultural context, revealing a universal truth about the spiritual and material consequences of our relationship with God. The verse underscores God's active involvement in the world, demonstrating His sovereignty over creation and His willingness to use natural phenomena as instruments of judgment or blessing. It reminds us that human effort, however diligent, is ultimately dependent on divine favor for its fruitfulness, a theme echoed throughout Scripture concerning both material provision and spiritual endeavor. The devastating impact of the locusts serves as a powerful reminder that God's justice is not abstract but can manifest in tangible, life-altering ways, compelling His people to walk in faithfulness and recognize that true security and abundance flow from obedience to His covenant.
Reflection and Application
Deuteronomy 28:38 serves as a timeless reminder that our diligent efforts, whether in our careers, ministries, or personal lives, can be rendered fruitless if we are out of alignment with God's will. It challenges us to examine the underlying spiritual condition of our hearts and actions. Are we sowing "much seed" in areas that God has not blessed, or are we neglecting the foundational principles of His Word? True spiritual and material abundance flows from a life of obedience and dependence on God. This verse calls us to recognize that while hard work is commendable, it is God who ultimately "gives the increase" (1 Corinthians 3:7). When we operate outside of His favor, our labor can feel like pushing against a current, leading to exhaustion and minimal returns. It compels us to seek God's wisdom and blessing in all our endeavors, understanding that His protection and provision are far more critical than the quantity of our effort alone. It invites us to consider if our pursuit of worldly success or personal ambition has inadvertently led us away from the source of true fruitfulness, prompting a re-evaluation of our priorities and a renewed commitment to seeking God's kingdom first.
Questions for Reflection
FAQ
Does this verse mean that all natural disasters are a direct punishment from God for individual sin?
While Deuteronomy 28:38 clearly presents the locust plague as a specific divine judgment for Israel's covenant unfaithfulness, it's crucial to interpret this within its historical and theological context. In the Old Testament, particularly within the covenant framework of the Pentateuch, there was often a direct, immediate correlation between Israel's obedience or disobedience and national blessings or curses, including natural phenomena. However, applying this directly to every individual natural disaster today is an oversimplification. The New Testament and broader biblical theology reveal a more complex understanding of suffering and natural calamities. While God is sovereign over all creation and can use natural events for His purposes (e.g., Amos 4:9), not every instance of a natural disaster is a direct, punitive judgment on specific individual sin. Sometimes, they are part of a fallen world's brokenness (Romans 8:22), or they can serve to refine faith (1 Peter 1:6-7), or even to reveal God's glory (John 9:3). This verse primarily highlights God's covenantal faithfulness to Israel and the severe consequences of their national rebellion, serving as a powerful warning to a people on the brink of entering their promised inheritance.
Christ-Centered Fulfillment
Deuteronomy 28:38, with its stark depiction of futility resulting from covenant disobedience, finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who perfectly fulfilled the Law and bore its curses on our behalf. Israel's failure to keep the covenant, leading to the devastating consequences illustrated by the consuming locusts, pointed to humanity's inherent inability to achieve righteousness through works. Jesus, as the true Israel, perfectly obeyed God's will, not sowing "much seed" for a meager return, but perfectly fulfilling the divine requirements. He then became the ultimate "seed" sown into the earth, dying to produce abundant life (John 12:24). Through His sacrifice on the cross, He took upon Himself the curse of the Law that we deserved (Galatians 3:13), effectively breaking the curse of futility and barrenness symbolized by the locust's consumption. For those in Christ, the condemnation of the Law is removed, and we are no longer subject to its devastating consequences. Instead, through faith in Him, we receive the promised blessings of spiritual fruitfulness (Galatians 5:22-23) and eternal life, ensuring that our labor "in the Lord" is never in vain (1 Corinthians 15:58). He transforms the curse into blessing, allowing us to bear much fruit for God's glory, protected from the consuming power of sin and death, and secured in the abundance of His grace (John 15:5).