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 28:48 delivers a stark and sobering warning within the covenant curses, outlining the devastating consequences of Israel's sustained disobedience to God's law. It prophesies a future where the nation will be utterly subjugated by its adversaries, enduring extreme deprivation—including hunger, thirst, nakedness, and complete destitution—culminating in a brutal, unyielding servitude symbolized by an "iron yoke" that will persist until their national identity, prosperity, and very existence are utterly devastated. This verse powerfully underscores the gravity of covenant faithfulness and the divine sovereignty exercised in both blessing and judgment.
Context
Literary Context
This verse is situated within the climactic covenant renewal ceremony presented in the book of Deuteronomy, specifically within the extensive section of blessings and curses found in Deuteronomy 28. Following the detailed promises of blessing for obedience in Deuteronomy 28:1-14, the chapter dramatically shifts to an exhaustive enumeration of curses for disobedience, commencing in Deuteronomy 28:15. Verse 48 is part of an escalating series of warnings that depict the progressive deterioration of Israel's national life, moving from internal afflictions like disease and famine to external threats of military defeat, siege, and ultimately, exile and subjugation by foreign powers. It represents a grim culmination of these warnings, emphasizing the complete loss of autonomy, dignity, and national integrity.
Historical & Cultural Context
The warnings articulated in Deuteronomy 28 were delivered to the Israelites on the plains of Moab, poised on the brink of entering the Promised Land. This was a pivotal moment, as they were transitioning from a nomadic existence to a settled agricultural society with a unique national identity and a covenantal relationship with Yahweh. The vivid imagery of hunger, thirst, nakedness, and want profoundly reflects the common vulnerabilities of ancient peoples during times of war, siege, and conquest, where basic necessities were frequently withheld as a tactic of subjugation. The "yoke of iron" was a particularly potent symbol in the ancient Near East, standing in stark contrast to the more common wooden yokes used for oxen. An iron yoke conveyed an image of unyielding, inescapable, and exceptionally brutal slavery, far more oppressive than typical labor, signifying absolute dominion and the complete forfeiture of freedom.
Key Themes
Deuteronomy 28:48 powerfully contributes to several overarching themes present in Deuteronomy and the broader Old Testament narrative. Firstly, it starkly illustrates the consequences of covenant disobedience, demonstrating that persistent turning away from God's commands leads directly to severe suffering, loss of freedom, and national humiliation. This principle is tragically borne out throughout Israel's history, particularly in the Assyrian and Babylonian exiles. Secondly, the phrase "which the LORD shall send against thee" profoundly highlights divine sovereignty in judgment, emphasizing that God is not merely a passive observer but actively involved in orchestrating or permitting the consequences of His people's choices, thereby upholding His declared word, both in blessing and in judgment. Lastly, the verse vividly portrays total deprivation and unrelenting oppression, painting a picture of comprehensive destitution and public shame that strips the people of dignity and basic necessities, culminating in a harsh, prolonged period of servitude that would ultimately lead to their national undoing.
Exposition and Analysis
Key Word Analysis
This verb carries a broad semantic range, meaning "to work, to serve, to worship." In the context of Deuteronomy 28:48, it specifically denotes forced labor and involuntary servitude, a profound reversal of Israel's calling to willingly serve and worship Yahweh alone. The term underscores the compelled, burdensome, and humiliating nature of their future existence under foreign domination, highlighting a loss of agency and freedom.
This noun refers to a wooden bar placed on the neck of oxen for plowing or drawing loads, symbolizing labor, burden, or servitude. The addition of "iron" (Hebrew, barzel' - H1270) intensifies the metaphor significantly. While a wooden yoke implies a manageable burden, an iron yoke conveys an image of unyielding, unbreakable, and exceptionally heavy oppression. This "yoke of iron" signifies a brutal, inescapable, and prolonged form of slavery, far more severe and permanent than any ordinary burden, representing absolute and crushing dominion.
This verb means "to desolate, annihilate, exterminate, lay waste." It indicates a complete and utter ruin, not merely temporary defeat or setback. In the context of Deuteronomy 28:48, it points to the comprehensive destruction of their national identity, prosperity, and the very fabric of their society, implying a long-term, devastating impact of the servitude that would effectively bring their national existence to naught.
Verse Breakdown
"Therefore shalt thou serve thine enemies which the LORD shall send against thee"
This opening clause establishes the direct and inescapable consequence of disobedience: forced servitude to foreign adversaries. The crucial phrase "which the LORD shall send against thee" underscores divine agency in judgment. This is not merely a natural outcome of war or political misfortune, but a divinely ordained consequence, highlighting God's active role in upholding His covenant and bringing about the curses He warned of. This emphasizes His absolute sovereignty over nations and His unwavering faithfulness to His declared word, both in blessing and in judgment.
"in hunger, and in thirst, and in nakedness, and in want of all [things]:"
This vivid quartet of deprivations paints a comprehensive picture of complete and utter destitution. "Hunger" and "thirst" speak to the most fundamental human needs, the absence of which leads to profound suffering, weakness, and ultimately death. "Nakedness" signifies extreme vulnerability, public shame, and the complete loss of dignity and protection. "Want of all things" serves as a comprehensive statement, encompassing every conceivable necessity, comfort, and possession, indicating a state of absolute poverty, material ruin, and total deprivation that strips the people of their humanity.
"and he shall put a yoke of iron upon thy neck, until he have destroyed thee."
This final clause introduces the central and most powerful metaphor of the verse: the "yoke of iron." This image symbolizes a burden that is not only heavy but also unyielding, unbreakable, and inescapable, representing a brutal and prolonged period of servitude. The phrase "upon thy neck" emphasizes the direct, personal, and inescapable nature of this oppression, a constant, crushing weight. The duration, "until he have destroyed thee," signifies that this servitude will not be temporary or remedial but will persist until the very fabric of their national existence, prosperity, and distinct identity is utterly devastated, leading to a state of complete ruin.
Literary Devices
Deuteronomy 28:48 employs several powerful literary devices to convey its grim warning and underscore the severity of the impending judgment. The most prominent is Metaphor, specifically the "yoke of iron." This image is a potent symbol of brutal, unyielding, and inescapable slavery, far more severe than the common wooden yoke, vividly depicting the harshness and permanence of the impending oppression. The verse also utilizes Parallelism and Merism through the enumeration "in hunger, and in thirst, and in nakedness, and in want of all things." This comprehensive listing of basic human needs, when absent, creates a sense of complete deprivation and total destitution, emphasizing the utter ruin that would befall the disobedient. The phrase "want of all things" functions as Hyperbole, exaggerating the extent of their need to underscore the absolute and all-encompassing nature of their suffering. Furthermore, the divine agency implied by "which the LORD shall send against thee" suggests a clear instance of Divine Retribution, where the consequences are directly linked to God's righteous judgment, reinforcing the conditional and covenantal nature of the warnings.
Theological and Thematic Connections
Deuteronomy 28:48 serves as a profound theological statement on the nature of covenant, divine justice, and the inescapable consequences of human choice. It underscores the principle that God's covenant with Israel was conditional, and while His steadfast love for His people was unwavering, His justice demanded a response to persistent rebellion and idolatry. The "yoke of iron" vividly foreshadows the historical realities of Israel's exiles and protracted periods of foreign domination, demonstrating God's faithfulness to His warnings as much as to His promises. The ultimate purpose of such severe judgment was not annihilation for its own sake, but often a means to bring about repentance, purification, and eventual restoration, though the immediate impact was devastating. This verse powerfully reminds us that rebellion against God's loving authority inevitably leads to spiritual and often tangible bondage, contrasting sharply with the freedom, provision, and flourishing found in faithful obedience to Him.
Reflection and Application
While the New Covenant in Christ has fundamentally transformed our relationship with God from law-based obedience to grace-filled faith, the profound principles embedded in Deuteronomy 28:48 remain profoundly relevant for believers today. This verse serves as a solemn reminder that choices have consequences, and persistent rebellion against God's revealed will, even under grace, can lead to forms of spiritual bondage, deprivation, and a loss of the freedom and flourishing God intends for us. It highlights the seriousness of sin and the reality of divine justice, urging us to take God's commands and warnings with utmost gravity, understanding that His ways are always for our good. Furthermore, this stark depiction of an "iron yoke" should deepen our appreciation for the radical liberation offered in Christ, who frees us from the oppressive yoke of sin, the curse of the Law, and the futility of self-effort. It calls us to humbly examine areas in our lives where we might be resisting God's loving guidance or clinging to self-will, inviting us to embrace His path of obedience, not out of fear of punishment, but out of grateful love for the profound freedom, abundant provision, and spiritual rest He so graciously offers.
Questions for Reflection
FAQ
Does Deuteronomy 28:48 mean God actively desires to punish His people with suffering?
While the verse states that the Lord "shall send" enemies, implying divine agency in the unfolding of these consequences, it's crucial to understand this within the broader context of God's covenant faithfulness and His ultimate redemptive purposes. God's primary desire for Israel was blessing, prosperity, and intimate fellowship, as extensively outlined in the preceding verses of Deuteronomy 28:1-14. The curses, including Deuteronomy 28:48, were not arbitrary acts of malice or divine vindictiveness but were clearly stipulated consequences within the covenant agreement. They served as a solemn warning, intended to motivate obedience, deter rebellion, and ultimately prevent the very suffering they describe. God's judgment, though severe, is always just and often redemptive, aiming to bring His people back to Himself through repentance and restoration, as evidenced in the later prophets like Jeremiah. Therefore, it's not about God desiring suffering for its own sake, but about His unwavering commitment to His word, His justice, and the moral order of His creation.
Christ-Centered Fulfillment
Deuteronomy 28:48, with its chilling depiction of an "iron yoke" and utter deprivation, finds its profound Christ-centered fulfillment in the person and redemptive work of Jesus. The spiritual bondage and destitution described for disobedient Israel foreshadow the universal human condition under the oppressive "yoke" of sin and the Law. While the Law itself is holy and good, it could not provide salvation and, in fact, exposed humanity's inability to perfectly obey, leading to spiritual "hunger, thirst, and nakedness" (Romans 7:7-13). Humanity, alienated from God by sin, was indeed serving an enemy—sin itself—and experiencing a profound spiritual want, devoid of true life and righteousness. Jesus Christ, however, came precisely to break this iron yoke. He declared, "Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light" (Matthew 11:28-30). Through His atoning sacrifice on the cross, Jesus bore the curse of the Law (Galatians 3:13) and delivered us from the dominion of sin (Romans 6:14). He provides true spiritual nourishment—the "living water" (John 4:10) and the "bread of life" (John 6:35)—clothing us in His righteousness (Isaiah 61:10) and freeing us from the ultimate destruction, offering eternal life instead (John 3:16). Thus, the terrifying "yoke of iron" of the Old Covenant, representing judgment and bondage, is ultimately transformed into the "easy yoke" of grace, freedom, and rest found exclusively in Christ.