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 28:45–68. His four-level outline is real structure in the source text, so it is rendered as structure.
One would have thought that enough had been said to possess them with a dread of that wrath of God which is revealed from heaven against the ungodliness and unrighteousness of men. But to show how deep the treasures of that wrath are, and that still there is more and worse behind, Moses, when one would have thought that he had concluded this dismal subject, begins again, and adds to this roll of curses many similar words: as Jeremiah did to his, Jer 36:32. It should seem that in the former part of this commination Moses foretells their captivity in Babylon, and the calamities which introduced and attended that, by which, even after their return, they were brought to that low and poor condition which is described, Deu 28:44. That their enemies should be the head, and they the tail: but here, in this latter part, he foretels their last destruction by the Romans and their dispersion thereupon. And the present deplorable state of the Jewish nation, and of all that have incorporated themselves with them, by embracing their religion, does so fully and exactly answer to the prediction in these verses that it serves for an incontestable proof of the truth of prophecy, and consequently of the divine authority of the scripture. And, this last destruction being here represented as more dreadful than the former, it shows that their sin, in rejecting Christ and his gospel, was more heinous and more provoking to God than idolatry itself, and left them more under the power of Satan; for their captivity in Babylon cured them effectually of their idolatry in seventy years' time; but under this last destruction now for above 1600 years they continue incurably averse to the Lord Jesus. Observe,
I.What is here said in general of the wrath of God, which should light and lie upon them for their sins.
1.That, if they would not be ruled by the commands of God, they should certainly be ruined by his curse, v. 45, 46. Because thou didst not keep his commandments (especially that of hearing and obeying the great prophet), these curses shall come upon thee, as upon a people appointed to destruction, the generation of God's wrath: and they shall be for a sign and for a wonder. It is amazing to think that a people so long the favourites of Heaven should be so perfectly abandoned and cast off, that a people so closely incorporated should be so universally dispersed, and yet that a people so scattered in all nations should preserve themselves distinct and not mix with any, but like Cain be fugitives and vagabonds, and yet marked to be known.
2.That, if they would not serve God with cheerfulness, they should be compelled to serve their enemies (v. 47, 48), that they might know the difference (Ch2 12:8), which, some think, is the meaning of Eze 20:24, Eze 20:25, Because they despised my statutes, I gave them statutes that were not good. Observe here,
(1.)It is justly expected from those to whom God gives an abundance of the good things of this life that they should serve him. What does he maintain us for out that we may do his work, and be some way serviceable to his honour?
(2.)The more God gives us the more cheerfully we should serve him; our abundance should be oil to the wheels of our obedience. God is a Master that will be served with gladness, and delights to hear us sing at our work.
(3.)If, when we receive the gifts of God's bounty, we either do not serve him at all or serve him with reluctance, it is a righteous thing with him to make us know the hardships of want and servitude. Those deserve to have cause given them to complain who complain without a cause. Tristis es et felix - Happy, and yet not easy! Blush at thy own folly and ingratitude.
3.That, if they would not give glory to God by a reverential obedience, he would get him honour upon them by wonderful plagues, Deu 28:58, Deu 28:59. Note,
(1.)God justly expects from us that we should fear his fearful name; and, which is strange, that name which is here proposed as the object of our fear is, THE LORD THY GOD, which is very fitly here put in our Bibles in capital letters; for nothing can sound more truly august. As nothing is more comfortable, so nothing more awful, than this, that he with whom we have to do is Jehovah, a being infinitely perfect and blessed, and the author of all being; and that he is our God, our rightful Lord and owner, from whom we are to receive laws and to whom we are to give account: this is great, and greatly to be feared.
(2.)We may justly expect from God that, if we do not fear his fearful name, we shall feel his fearful plagues; for one way or other God will be feared. All God's plagues are dreadful, but some are wonderful, carrying in them extraordinary signatures of divine power and justice, so that a man, upon the first view of them, may say, Verily, there is a God that judgeth in the earth.
II.How the destruction threatened is described.
Moses is here upon the same melancholy subject that our Saviour is discoursing of to his disciples in his farewell sermon (Mt. 24), namely, The destruction of Jerusalem and the Jewish nation. Observe,
1.Five things are here foretold as steps to their ruin: -
(1.)That they should be invaded by a foreign enemy (Deu 28:49, Deu 28:50): A nation from far, namely, the Romans, as swift as the eagle hastening to the prey. Our Saviour makes use of this similitude, in foretelling this destruction, that where the carcase is there will the eagles be gathered together, Mat 24:28. And bishop Patrick observes (to make the accomplishment the more remarkable) that the ensign of the Roman armies was an eagle. This nation is said to be of a fierce countenance, an indication of a fierce nature, stern and severe, that would not pity the weakness and infirmity either of little children or of old people.
(2.)That the country should be laid waste, and all the fruits of it eaten up by this army of foreigners, which is the natural consequence of an invasion, especially when it is made, as that by the Romans was, for the chastisement of rebels: He shall eat the fruits of thy cattle and land (Deu 28:51), so that the inhabitants should be starved, while the invaders were fed to the full.
(3.)That their cities should be besieged, and that such would be the obstinacy of the besieged, and such the vigour of the besiegers, that they would be reduced to the last extremity, and at length fall into the hands of the enemy, Deu 28:52. No place, though ever so well fortified, no, not Jerusalem itself, though it held out long, would escape. Two of the common consequences of a long siege are here foretold: - [1.] A miserable famine, which would prevail to such a degree that, for want of food, they should kill and eat their own children, Deu 28:53. Men should do so, notwithstanding their hardiness, and ability to bear hunger; and, though obliged by the law of nature to provide for their own families, yet should refuse to give to the wife and children that were starving any of the child that was barbarously butchered, Deu 28:54, Deu 28:55. Nay, women, ladies of quality, notwithstanding their natural niceness about their food, and their natural affection to their children, yet, for want of food, should so far forget all humanity as to kill and eat them, Deu 28:56, Deu 28:57. Let us observe, by the way, how hard this fate must needs be to the tender and delicate women, and learn not to indulge ourselves in tenderness and delicacy, because we know not what we may be reduced to before we die; the more nice we are, the harder it will be to us to bear want, and the more danger we shall be in or sacrificing reason, and religion, and natural affection itself, to the clamours and cravings of an unmortified and ungoverned appetite. This threatening was fulfilled in the letter of it, more than once, to the perpetual reproach of the Jewish nation: never was the like done either by Greek or barbarian, but in the siege of Samaria, a woman boiled her own son, Kg2 6:28, Kg2 6:29. And it is spoken of as commonly done among them in the siege of Jerusalem by the Babylonians, Lam 4:10. And, in the last siege by the Romans, Josephus tells us of a noble woman that killed and ate her own child, through the extremity of the famine, and when she had eaten one half secretly (Deu 28:57), that she might have it to herself, the mob, smelling meat, got into the house, to whom she showed the other half, which she had kept till another time, inviting them to share with her. What is too barbarous for those to do that are abandoned of God! [2.] Sickness is another common effect of a strait and long siege, and that is here threatened: Sore sickness, and of long continuance, Deu 28:59. These should attend the Jews wherever they went afterwards, the diseases of Egypt, leprosies, botches, and foul ulcers, Deu 28:60. Nay, as if the particular miseries here threatened were not enough, he concludes with an et cetera, Deu 28:61. The Lord will bring upon thee every sickness, and every plague, though it be not written in the book of this law. Those that fall under the curse of God will find that the one half was not told them of the weight and terror of that curse.
(4.)That multitudes of them should perish, so that they should become few in number, Deu 28:62. It was a nation that God had wonderfully increased, so that they were as the stars of heaven for multitude; but, for their sin, they were diminished and brought low, Psa 107:38, Psa 107:39. It is computed that in the destruction of the Jewish nation by the Romans, as appears by the account Josephus gives of it, above two millions fell by the sword at several places, besides what perished by famine and pestilence; so that the whole country was laid waste and turned into a wilderness. That is a terrible word (Deu 28:63), As the Lord rejoiced over you to do you good, so he will rejoice over you to destroy you. Behold here the goodness and severity of God: mercy here shines brightly in the pleasure God takes in doing good - he rejoices in it; yet justice here appears no less illustrious in the pleasure he takes in destroying the impenitent; not as it is the making of his creatures miserable, but as it is the asserting of his own honour and the securing of the ends of his government. See what a malignant mischievous thing sin is, which (as I may say) makes it necessary for the God of infinite goodness to rejoice in the destruction of his own creatures, even those that had been favourites.
(5.)That the remnant should be scattered throughout the nations This completes their woe: The Lord shall scatter thee among all people, Deu 28:64. This is remarkably fulfilled in their present dispersion, for there are Jews to be fond almost in all countries that are possessed either by Christians or Mahometans, and in such numbers that it has been said, If they could unite in one common interest, they would be a very formidable body, and able to deal with the most powerful states and princes; but they abide under the power of this curse, and are so scattered that they are not able to incorporate. It is here foretold that in this dispersion,
[1.]They should have no religion, or none to any purpose, should have no temple, nor altar, nor priesthood, for they should serve other gods. Some think this has been fulfilled in the force put upon the Jews in popish countries to worship the images that are used in the Romish church, to their great vexation.
[2.]They should have no rest, no rest of body: The sole of thy foot shall not have rest (Deu 28:65), but be continually upon the remove, either in hope of gain or fear of persecution; all wandering Jews: no rest of the mind (which is much worse), but a trembling heart (Deu 28:65); no assurance of life (Deu 28:66); weary both of light and darkness, which are, in their turns, both welcome to a quiet mind, but to them both day and night would be a terror, Deu 28:67. Such was once the condition of Job (Job 7:4), but to them this should be constant and perpetual; that blindness and darkness which the apostle speaks of as having happened to Israel, and that guilt which bowed down their back always (Rom 11:8-10), must needs occasion a constant restlessness and amazement. Those are a torment to themselves, and to all about them, that fear day and night and are always uneasy. Let good people strive against it, and not give way to that fear which has torment; and let wicked people not be secure in their wickedness, for their hearts cannot endure, nor can their hands be strong, when the terrors of God set themselves in array against them. Those that say in the morning, O that it were evening, and in the evening, O that it were morning, show, First, A constant fret and vexation, chiding the hours for lingering and complaining of the length of every minute. Let time be precious to us when we are in prosperity, and then it will not be so tedious to us when we are in afflictions as otherwise it would. Secondly, A constant fright and terror, afraid in the morning of the arrow that flieth by day, and therefore wishing the day over; but what will this do for them? When evening comes, the trembling heart is no less apprehensive of the terror by night, Ps. 91. 5, 6. Happy they whose minds, being stayed on God, are quiet from the fear of evil! Observe here, The terror arises not only from the sight of the eyes, but from the fear of the heart, not only from real dangers, but from imaginary ones; the causes of fear, when they come to be enquired into, often prove to be only the creatures of the fancy.
2.In the close, God threatens to leave them as he found them, in a house of bondage (Deu 28:68): The Lord shall bring thee into Egypt again, that is into such a miserable state as they were in when they were slaves to the Egyptians, and ruled by them with rigour. God had brought them out of Egypt, and had said, They shall see it no more again (Deu 17:16); but now they should be reduced to the same state of slavery that they had been in there. To be sold to strangers would be bad enough, but much worse to be sold to their enemies. Even slaves may be valued as such, but a Jew should have so ill a name for all that is base that when he was exposed to sale no man would buy him, which would make his master that had him to sell the more severe with him. Thirty Jews (they say) have been sold for one small piece of money, as they sold our Saviour for thirty pieces.
3.Upon the whole matter,
(1.)The accomplishment of these predictions upon the Jewish nation shows that Moses spoke by the Spirit of God, who certainly foresees the ruin of sinners, and gives them warning of it, that they may prevent it by a true and timely repentance, or else be left inexcusable.
(2.)Let us all hence learn to stand in awe and not to sin. I have heard of a wicked man, who, upon reading the threatenings of this chapter, was so enraged that he tore the leaf out of the Bible, as Jehoiakim cut Jeremiah's roll; but to what purpose is it to deface a copy, while the original remains upon record in the divine counsels, by which it is unalterably determined that the wages of sin is death, whether men will hear or whether they will forbear?
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Summary
Deuteronomy 28:47 serves as a profound explanation for the severe curses detailed in the chapter, pinpointing Israel's fundamental failure to serve the LORD their God with a joyful and glad heart. Despite receiving an "abundance of all things"—God's lavish provision and blessings—their service was devoid of the required internal disposition of gratitude and delight. This verse underscores that God desires not merely outward obedience or ritualistic service, but a heart posture of genuine joy and thankfulness, making their spiritual apathy and ingratitude a profound covenantal transgression that invited divine judgment.
Context
Literary Context
Deuteronomy 28 stands as the climactic and pivotal chapter within Moses' second discourse in the book of Deuteronomy, forming the core of the covenant renewal ceremony on the plains of Moab. This chapter meticulously outlines the blessings promised for covenant obedience (verses 1-14) and the escalating, severe curses for disobedience (verses 15-68). Verse 47 functions as a critical explanatory clause within the extensive curse section, providing the specific reason for the catastrophic judgments that follow. While earlier verses in the curse section might imply general rebellion or idolatry, verse 47 zeroes in on the quality of Israel's service—a profound failure of the heart—even amidst God's lavish provision. This internal deficiency, a lack of joyful and grateful devotion, is presented as a primary catalyst for the subsequent descriptions of famine, defeat, exile, and oppression, emphasizing that God's judgment is not arbitrary but a direct and just response to a fundamental breakdown in their relationship with Him.
Historical & Cultural Context
The setting for the book of Deuteronomy is the plains of Moab, where Moses delivers his final addresses to the new generation of Israelites, forty years after the Exodus and on the very cusp of entering the Promised Land. This discourse is an urgent, final exhortation before they cross the Jordan River to inherit their covenantal inheritance. In the ancient Near East, covenants between a suzerain (a powerful king) and a vassal (a subject nation) commonly included detailed stipulations, blessings for loyalty, and curses for rebellion. The Mosaic Covenant, however, was unique in its emphasis on a personal, relational God who desired not just external compliance but a wholehearted response from His people. Culturally, joyful celebration and communal feasting were integral to Israelite worship and festivals, serving as expressions of gratitude for God's provision and deliverance. The failure to serve with "joyfulness, and with gladness of heart" despite "abundance" would have been perceived as a profound insult to their Divine King and Benefactor, contrasting sharply with the expected communal expressions of delight in God's goodness, as often exhorted in passages like Psalm 100.
Key Themes
Deuteronomy 28:47 contributes significantly to several overarching themes within Deuteronomy and the broader biblical narrative. Firstly, it profoundly illuminates The Nature of True Worship and Obedience, emphasizing that God desires not merely outward conformity to His commands but an internal disposition of the heart. Service rendered without joy and gratitude, even if outwardly correct, is deemed insufficient and offensive to God. This theme resonates throughout Scripture, from the prophetic critique of ritualism without righteousness in 1 Samuel 15:22 to the New Testament's call for worship in "spirit and truth" in John 4:24. Secondly, the verse powerfully highlights the theme of Gratitude and Ingratitude, particularly in the context of divine provision. The phrase "for the abundance of all things" intensifies the gravity of Israel's failure; their ingratitude was not born of scarcity but of overflowing plenty, making their spiritual apathy all the more culpable. This serves as a potent cautionary tale against taking God's blessings for granted. Finally, the verse clearly illustrates the Covenantal Consequences of Disobedience, revealing that even a subtle, internal failure—a lack of proper heart posture—can trigger severe divine judgment, demonstrating the holistic nature of God's demands and the seriousness of covenant fidelity.
Exposition and Analysis
Key Word Analysis
From the root meaning "to be glad," this noun denotes a deep, exultant joy, often associated with religious festivals, celebrations of victory, or the profound experience of God's presence and blessing. It implies an outward expression of inner delight and enthusiasm. In the context of serving God, simchâh signifies a vibrant, unreserved, and enthusiastic devotion that goes far beyond mere duty or obligation. It is the antithesis of grudging or reluctant service.
This phrase combines ṭûwb ("good," "gladness," "welfare") and lêbâb ("heart," as the most interior organ, seat of thought and emotion). Literally meaning "goodness of heart" or "well-being of heart," it refers to an inner state of cheerfulness, contentment, and positive disposition. It speaks to the inner attitude and disposition from which service should authentically flow. The combination with simchâh emphasizes that both the inner feeling and its outward manifestation were tragically absent in Israel's service. It points to a heart that is truly happy and satisfied in God.
This word, derived from a root meaning "to be many" or "to increase," signifies "abundance" or "multitude" in any respect. In this verse, it highlights the paradox and the aggravating factor of Israel's sin. Their failure to serve God with joy was not due to hardship, scarcity, or deprivation, but precisely because of the lavish and overflowing provision God had given them. This makes their ingratitude and spiritual apathy all the more culpable, as they had every reason to be joyful and grateful for God's boundless blessings.
Verse Breakdown
"Because thou servedst not the LORD thy God"
This initial clause establishes the direct causal link between Israel's failure and the ensuing covenant curses. It identifies the fundamental problem: a breakdown in their covenant relationship, specifically in the act of service (encompassing worship, obedience, and daily life) to the God who had chosen them, delivered them from bondage, and faithfully provided for their needs. The emphasis is on the failure to render the expected and required service.
"with joyfulness, and with gladness of heart"
This crucial phrase specifies how their service was deficient. It wasn't merely a lack of outward acts of service, but a profound internal spiritual failing. Their service was not animated by the required inner delight, enthusiasm, and gratitude. God desires a willing, cheerful, and heartfelt devotion, not a begrudging, perfunctory, or merely external performance of duties. This points directly to the quality of their relationship with God, highlighting the absence of genuine affection and appreciation.
"for the abundance of all [things];"
This final clause intensifies the indictment by providing the aggravating context of their ingratitude. Their lack of joy and gladness was not a result of deprivation or hardship but occurred despite God's overflowing generosity and provision. They had been blessed with every good thing—land, sustenance, peace, and covenant relationship—yet their hearts remained cold, ungrateful, and unresponsive. This highlights the profound spiritual blindness and sense of entitlement that characterized their disobedience, making their sin all the more egregious.
Literary Devices
Deuteronomy 28:47 employs several powerful literary devices to convey its profound message and underscore the gravity of Israel's transgression. The primary device is Causality, explicitly stated by the opening "Because," which directly links Israel's internal spiritual failure to the severe covenant curses that follow. This establishes a clear and undeniable cause-and-effect relationship, emphasizing divine justice and the direct consequences of their actions. Juxtaposition is also central, as the "joyfulness and gladness of heart" that God desires is starkly contrasted with the "abundance of all things" that Israel received. This highlights the profound irony and ingratitude of their situation, creating a powerful tension between God's lavish provision and the people's deficient response. Furthermore, the pairing of "joyfulness" and "gladness of heart" serves as a form of Parallelism or Emphasis, reinforcing the singular, crucial point: God demands a wholehearted, inner disposition of delight in His service, not just outward conformity. The verse also implicitly uses Anthropomorphism by attributing to God a desire for a specific emotional state (joy and gladness) from His people, underscoring the deeply personal and relational nature of the covenant.
Theological and Thematic Connections
Deuteronomy 28:47 profoundly shapes our understanding of God's expectations for His people, extending far beyond mere external compliance. It reveals that God is not content with grudging obedience or ritualistic service; He desires the heart, the wellspring of all true devotion. True worship and service must spring from an inner wellspring of joy and gratitude, born of a deep appreciation for His character and His boundless provision. This verse teaches that spiritual apathy and ingratitude, especially in times of blessing, are grave offenses that break covenant and invite divine judgment. It underscores the holistic nature of God's demands, where the internal disposition is as critical as the external act, foreshadowing the New Testament emphasis on the transformation of the heart. The failure of Israel here serves as a perpetual warning against taking God's grace for granted and neglecting the cultivation of a grateful spirit, reminding us that true service is always a joyful response to God's goodness.
Reflection and Application
Deuteronomy 28:47 serves as a timeless mirror for believers today, challenging us to deeply examine the posture of our hearts in our service and worship of God. In a world often preoccupied with external achievements, material blessings, and superficial displays, this verse reminds us that God looks beyond our actions to our motivations and the genuine affection of our hearts. Are we serving Him out of genuine delight and profound gratitude for who He is and what He has done, or out of a sense of duty, obligation, or even fear of consequence? The "abundance of all things" in our lives—whether material prosperity, spiritual gifts, relational blessings, or even the simple gift of life—can, paradoxically, become a profound test. It is often in times of comfort and plenty that the human heart is most prone to forget its dependence on God and to take His goodness for granted, leading to a diminished sense of joy and gratitude. This verse calls us to cultivate a vibrant, heartfelt relationship with God, where every act of obedience, every moment of worship, and every expression of service is infused with genuine joy and profound thankfulness, recognizing Him as the benevolent and sovereign source of all good things. It is a call to intentional gratitude that transforms duty into delight.
Questions for Reflection
FAQ
Why is "joyfulness" so important to God when He asks for service?
God desires joyfulness in service because it reflects the true nature of a loving, trusting, and appreciative relationship with Him. When we serve God with joy, it signifies that our hearts are aligned with His will, that we delight in His character, and that we recognize His goodness and sovereignty as the source of all blessings. It moves beyond mere obligation, fear, or external performance, indicating a willing and cheerful obedience that flows from a transformed and grateful heart. As 2 Corinthians 9:7 states in the context of giving, "God loveth a cheerful giver." This principle extends beyond financial contributions to all forms of service and obedience. A lack of joy, especially amidst God's "abundance," suggests a deeper issue of ingratitude, spiritual apathy, or a failure to truly know and appreciate God's character and His lavish provision.
Does Deuteronomy 28:47 imply that prosperity is inherently bad or dangerous?
No, Deuteronomy 28:47 does not imply that prosperity itself is inherently bad or dangerous. In fact, the earlier verses of Deuteronomy 28 promise "abundance" and flourishing as direct blessings for obedience to God's covenant (Deuteronomy 28:1-14). The danger lies not in the abundance itself, but in the response of the human heart to it. Israel's sin was not in possessing "abundance of all things," but in failing to serve God with joy despite or even because of that abundance. Prosperity can indeed be a test, as it often leads to self-sufficiency, forgetfulness of God, and a diminished sense of gratitude and dependence. The verse warns against the spiritual complacency and ingratitude that can arise when God's blessings are taken for granted, rather than inspiring deeper devotion and joyful service to the Giver.
Christ-Centered Fulfillment
Deuteronomy 28:47, with its stark indictment of Israel's joyless and ungrateful service despite "abundance," finds its profound fulfillment and ultimate answer in the person and work of Jesus Christ. Where Israel failed to serve God with gladness, Jesus perfectly embodied a life of joyful, wholehearted, and perfectly obedient service to the Father, even in the face of immense suffering and the cross. Hebrews 12:2 beautifully tells us that Jesus, "for the joy that was set before him endured the cross, despising the shame." His service was never grudging or perfunctory but flowed from an eternal, perfect love and delight in the Father's will and purpose. Furthermore, Jesus Himself is the ultimate "abundance of all things" for humanity; in Him, "of his fulness have all we received, and grace for grace" (John 1:16), and He is the source of all spiritual blessings in the heavenly places (Ephesians 1:3). Through His atoning sacrifice on the cross, Christ bore the curse of Israel's ingratitude and disobedience (Galatians 3:13), liberating us from the condemnation of the law. Now, through faith in Him and the indwelling of the Holy Spirit, believers are empowered to serve God with the very "joy of the Lord" (Nehemiah 8:10), fulfilling what Israel could not accomplish in their own strength. Our service is no longer a burdensome duty under the law but a joyful, Spirit-empowered response to the immeasurable grace and "abundance" we have received in Christ, enabling us to present our bodies as "living sacrifices, holy, acceptable unto God, which is your reasonable service" (Romans 12:1).