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 28:49 delivers a chilling prophetic warning within the covenant curses, detailing the severe consequences of Israel's persistent disobedience to God's law. It describes a divinely orchestrated invasion by a distant, swift, and utterly foreign nation, characterized by its predatory speed and an incomprehensible language. This verse serves as a stark reminder of God's sovereignty, the gravity of the covenant relationship, and the terrifying reality of divine judgment against a rebellious people who forsake their covenant obligations.
Context
Literary Context
Deuteronomy 28:49 is strategically placed within the climactic covenant renewal ceremony in the book of Deuteronomy, specifically as a prominent component of the extensive section of curses (Deuteronomy 28:15-68). This section stands in stark contrast to the blessings promised for obedience (Deuteronomy 28:1-14). The curses escalate in severity, moving from agricultural blight and disease to military defeat, siege, cannibalism, exile, and ultimately, utter national destruction. Verse 49 zeroes in on the instrument of this divine judgment: a foreign invader. It is part of a larger prophetic warning that vividly describes the nature of the enemy and the terror they would inflict, emphasizing the comprehensive and inescapable nature of God's disciplinary actions against a disobedient Israel. This particular verse precedes further descriptions of the invaders' cruelty, their siege tactics, and the profound depth of Israel's humiliation.
Historical & Cultural Context
The book of Deuteronomy is presented as Moses' final, impassioned address to the Israelites on the plains of Moab, poised on the brink of entering the Promised Land. It reiterates the Mosaic Law and the covenant established at Sinai, urging this new generation to learn from the failures of their parents and commit wholeheartedly to Yahweh. The concept of covenant blessings and curses was a common and well-understood feature in ancient Near Eastern treaties, where a suzerain (superior king) would meticulously outline the benefits of loyalty and the severe penalties for rebellion to his vassals (subordinate kings). God, as the divine Suzerain, employs this familiar legal framework to impress upon Israel the absolute seriousness and binding nature of their relationship with Him. The imagery of a distant, swift, and incomprehensible enemy would have resonated deeply with the Israelites' understanding of powerful empires that occasionally swept across the region, bringing devastation and exile, a fate they were now warned could be theirs if they broke faith with their divine King.
Key Themes
Deuteronomy 28:49 powerfully contributes to several foundational themes woven throughout Deuteronomy and the broader Old Testament narrative. Foremost is the theme of Divine Sovereignty and Judgment, illustrating God's absolute control over nations and His willingness to use even pagan empires as instruments of His righteous indignation against sin. It underscores the Consequences of Disobedience, demonstrating that breaking covenant with God leads to tangible, often catastrophic, outcomes, not merely abstract spiritual ones, as seen in the later historical accounts of Israel's decline. The vivid imagery of the eagle and the foreign tongue highlights the Swiftness, Inevitability, and Terror of divine judgment, emphasizing that when God's patience is exhausted, His judgment will be overwhelming and inescapable. This verse also powerfully foreshadows the historical reality of Exile and Dispersion, a recurring motif in Israel's history, as seen in the later invasions by Assyria and Babylon, which led to the scattering of God's people, a fate warned about extensively in passages like Deuteronomy 28:64. The ultimate purpose of these warnings, though severe, was to motivate Israel to faithful obedience and to underscore the unique and exclusive nature of their covenant with Yahweh, contrasting His demands with the practices of the surrounding nations, as highlighted in the call to exclusive worship found in Deuteronomy 12.
Exposition and Analysis
Key Word Analysis
This term (H1471) refers to a foreign nation, often used to denote Gentiles or non-Israelite peoples. In this context, it emphasizes the alien and hostile nature of the invading force, highlighting that God would use an external, pagan entity as an instrument of His judgment against His own people. The choice of a "nation" from "far" underscores the unexpected and overwhelming nature of this divinely orchestrated adversary.
The term (H5404) refers to a large bird of prey, typically an eagle or griffon vulture, known for its powerful flight, keen vision, and predatory swooping. Here, it serves as a vivid simile for the invading nation's swiftness and predatory efficiency. Just as an eagle descends rapidly and decisively upon its prey, so too would this nation descend upon Israel, leaving no time for escape or effective resistance, symbolizing the suddenness and overwhelming force of the impending judgment.
This word (H3956) literally means "tongue" but is used metonymically to signify language or speech. The phrase "whose tongue thou shalt not understand" emphasizes the complete linguistic and cultural alienation of the invading nation. This unintelligibility would not only prevent communication, negotiation, or pleas for mercy but would also profoundly intensify the terror and helplessness of the Israelites, facing an enemy whose very speech was foreign and incomprehensible, further isolating them in their distress and making their subjugation complete.
Verse Breakdown
"The LORD shall bring a nation against thee from far, from the end of the earth,"
This opening clause unequivocally establishes the divine agency behind the impending judgment. It is not merely a geopolitical event but a direct, sovereign act of God's will, orchestrating the invasion as a direct consequence of Israel's covenant infidelity. The description "from far, from the end of the earth" emphasizes the immense distance and utter foreignness of this nation, suggesting an enemy that is entirely alien, unexpected, and beyond Israel's immediate sphere of influence or knowledge, thereby heightening the sense of dread, inevitability, and divine omnipotence.
"[as swift] as the eagle flieth;"
This vivid simile compares the speed and predatory nature of the invading nation to the swift, decisive flight of an eagle. The KJV's bracketed "as swift" clarifies the implied comparison, which is inherent in the Hebrew verb dâʼâh (H1675), meaning "to dart, fly rapidly." The imagery conveys the rapid, decisive, and overwhelming manner in which this enemy would descend upon Israel, giving them little time to prepare, mobilize, or resist. It suggests a force that is not only powerful but also efficient, relentless, and inescapable in its destructive purpose.
"a nation whose tongue thou shalt not understand;"
This final clause profoundly underscores the cultural and linguistic barrier between Israel and their divinely appointed adversary. The inability to comprehend the enemy's language would compound the terror, helplessness, and isolation of the Israelites. It implies a complete breakdown of communication, preventing any form of negotiation, surrender, or even understanding of commands, thereby intensifying the invaders' alien and terrifying presence and the sense of utter isolation for the besieged and conquered population.
Literary Devices
Deuteronomy 28:49 employs several potent literary devices to convey its dire warning with maximum impact. The most prominent is Simile, powerfully evident in the phrase "as swift as the eagle flieth," which vividly compares the speed, predatory nature, and overwhelming force of the invading nation to an eagle's rapid descent. This comparison immediately conjures images of swift, decisive, and inescapable destruction. Imagery is central to the verse's effectiveness, painting a terrifying picture of a distant, unknown, and utterly alien enemy through sensory details: the vastness of "from far, from the end of the earth," the visual of the swooping eagle, and the auditory disconnect of an incomprehensible "tongue." The phrase "from the end of the earth" can also be interpreted as Hyperbole, emphasizing the extreme foreignness and unexpected origin of the enemy, rather than a literal geographical point, thereby intensifying the sense of dread. Furthermore, the entire verse functions as Foreshadowing, prophetically pointing to the future historical invasions and exiles that Israel would indeed endure, particularly at the hands of empires like Assyria and Babylon, who came from distant lands, were militarily swift, and spoke unknown languages, thereby validating the prophetic word.
Theological and Thematic Connections
Deuteronomy 28:49 is a profound theological statement on God's covenant faithfulness, even when expressed through judgment. It reveals that God is not merely a benevolent provider but also a righteous and holy judge who holds His people accountable to the terms of their covenant. The severity of the threatened judgment underscores the holiness of God and the gravity of sin, particularly the sin of covenant infidelity and idolatry. This verse demonstrates God's sovereign control over history and nations, illustrating His willingness to use even pagan empires as instruments of His divine will to discipline His people. It serves as a stark reminder that while God desires blessing and life, He will not tolerate persistent rebellion, and His warnings are not idle threats but certain realities for those who spurn His grace and commandments, ultimately aiming to bring them back to Himself through repentance.
Reflection and Application
Deuteronomy 28:49, though rooted in the Old Covenant and its specific historical context, offers timeless and profound lessons for believers today. It powerfully reminds us that God is holy and just, and while we live under the New Covenant of grace, the principle that sin has consequences remains. Persistent rebellion against God's revealed will can lead to spiritual barrenness, broken relationships, and a sense of alienation, much like the "foreign tongue" described, which creates an insurmountable barrier. This verse should cultivate a deep reverence for God's character, fostering a desire for genuine obedience that flows from a heart of love and gratitude, rather than mere fear. It calls us to regularly examine our hearts, confess our sins, and repent, recognizing that our God is merciful and abundant in grace, but also righteous and unwavering in His standards. The terrifying imagery of judgment should drive us to a deeper appreciation for the immense grace we have in Christ, who has delivered us from the curse of the law, and to live lives that honor the One who bore our judgment and secured our redemption.
Questions for Reflection
FAQ
Who is the "nation" referred to in Deuteronomy 28:49, and was this prophecy fulfilled?
While Deuteronomy 28:49 does not name a specific nation, the prophecy found chilling and repeated fulfillment in Israel's history. The characteristics described—a distant, swift, and linguistically foreign nation—align perfectly with the major empires that invaded and exiled Israel. Most notably, the Assyrians, who conquered the northern kingdom of Israel in 722 BC, and the Babylonians, under Nebuchadnezzar, who besieged Jerusalem and exiled the southern kingdom of Judah in 586 BC, fit this description. Both empires were geographically distant from Israel, known for their rapid and devastating military campaigns (often symbolized by eagle-like swiftness), and spoke languages (Akkadian, Aramaic) that were unintelligible to the common Israelite, thus intensifying the terror and isolation of the conquered people. The Babylonian exile, in particular, is extensively documented in books like 2 Kings 25 and the prophetic book of Jeremiah, serving as a stark historical testament to the precise fulfillment of this prophecy.
Christ-Centered Fulfillment
Deuteronomy 28:49, with its stark portrayal of divine judgment and the curse of the law, finds its ultimate and profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The terrifying "nation" and the "curse" it brought represent the spiritual consequences of sin that humanity faced, a judgment from which no one could escape by their own merit or strength. However, Christ, the true Son of Israel, willingly became a curse for us, as Galatians 3:13 declares, "Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: 'Cursed is everyone who is hung on a pole.'" He absorbed the full weight of God's righteous wrath and judgment on the cross, taking upon Himself the very alienation and terror that the foreign invader symbolized, enduring the ultimate separation from God so that we might be reconciled. Furthermore, while the Old Covenant brought a nation with an incomprehensible tongue as a sign of judgment and division, the New Covenant, inaugurated by Christ through His death and resurrection, brings the Holy Spirit, who enables believers to understand and speak the "tongues" of God's praise, uniting people from every nation, tribe, and language into one body, as beautifully depicted in the vision of the redeemed multitude in Revelation 7:9. Through His sacrifice, Jesus has not only delivered us from the curse of the law but has also established a new covenant where obedience flows from a transformed heart, empowered by the Spirit, leading to life and blessing, rather than the fear of impending doom, fulfilling the promise of a new heart and spirit found in Ezekiel 36:26-27.