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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 28:67 delivers a chilling prophecy of the profound psychological and existential torment that would consume Israel should they persistently abandon God's covenant. This verse, a climactic expression within the chapter's curses, depicts a state of such overwhelming fear and horror that the natural rhythms of day and night offer no solace, only a desperate, unfulfilled longing for the opposite time. It portrays an existence saturated with relentless, internal suffering, illustrating the comprehensive and debilitating consequences of rebellion against divine will.
Context
Literary Context
Deuteronomy 28 occupies a pivotal position within Moses' final address to the Israelites on the plains of Moab, just before their entry into the Promised Land. It functions as a solemn covenant renewal, presenting a stark and comprehensive outline of blessings for obedience to God's commands (Deuteronomy 28:1-14) and severe curses for disobedience (Deuteronomy 28:15-68). Verse 67 serves as the psychological apex of these curses, following detailed descriptions of physical afflictions, famine, siege, exile, and national humiliation. It vividly portrays the ultimate breakdown of internal peace and hope, emphasizing that even the most basic human rhythms of day and night would offer no respite from the pervasive dread. This verse underscores the holistic nature of God's covenant, impacting not just the physical and material realms but also the deepest recesses of the human psyche.
Historical & Cultural Context
Moses addressed a generation poised to inherit the land, reminding them of the solemn covenant established at Mount Sinai. In the Ancient Near East, treaties and covenants commonly featured detailed stipulations, along with explicit blessings for fidelity and severe curses for violation. These served as potent deterrents and foundational legal frameworks. The warnings in Deuteronomy 28 thus resonated with a familiar cultural understanding of divine judgment and consequence, often manifested through natural disasters, warfare, and foreign subjugation. The Israelites, transitioning from a nomadic existence to a settled agricultural life, would have found the warnings about famine, disease, and siege particularly impactful. The "fear of thine heart" and "sight of thine eyes" reflect the real horrors of warfare, enslavement, and societal collapse prevalent in the region, emphasizing that God's judgment would manifest through these terrifying, tangible experiences. The intensity of the curses aimed to impress upon Israel the absolute necessity of unwavering loyalty to Yahweh, their covenant God, contrasting sharply with the security promised in Deuteronomy 28:7-8.
Key Themes
This verse powerfully contributes to several overarching theological and narrative themes found throughout Deuteronomy and the broader Old Testament. Firstly, it highlights the Gravity of Covenant Disobedience, demonstrating that turning away from God's commands leads to comprehensive and devastating consequences that transcend mere physical hardship, extending into profound psychological torment. Secondly, it underscores the theme of Divine Justice and Retribution, showing that God, as the righteous covenant keeper, will uphold His word, both in blessing and in judgment, as seen in the warnings of Deuteronomy 30:17-18. Thirdly, the verse vividly portrays Unrelenting Despair and Hopelessness, illustrating a state where all natural rhythms of life are inverted, and there is no escape from suffering, whether by day or by night. This stands in stark contrast to the peace and security promised for obedience, such as the blessing of going out and coming in safely in Deuteronomy 28:6. Finally, it serves as a stark reminder of the Sanctity of the Covenant, emphasizing that the relationship between God and Israel was not to be taken lightly, but was a matter of life and death, blessing or curse, peace or unending terror.
Exposition and Analysis
Key Word Analysis
From פָּחַד (H6342); a (sudden) alarm (properly, the object feared, by implication, the feeling); dread(-ful), fear, (thing) great (fear, -ly feared), terror. This term denotes a deep, sudden, and overwhelming dread or terror. Unlike yirah (יראה), which can signify reverential awe, pachad consistently refers to a consuming, debilitating fear, often associated with panic, trembling, and existential dread. In this context, it describes an internal, visceral terror that grips the heart, not merely an external threat, but a profound psychological anguish that distorts reality and removes all sense of security.
From לָבַב (H3823); used also like לֵב (H3820); the heart (as the most interior organ); [phrase] bethink themselves, breast, comfortably, courage, ((faint), (tender-) heart(-ed), midst, mind, [idiom] unawares, understanding. The "heart" in Hebrew thought represents the totality of the inner person—their will, intellect, emotions, and conscience. Thus, "fear of thine heart" signifies a deep-seated, pervasive dread that originates from within and affects every aspect of one's being, making escape impossible.
From רָאָה (H7200); a view (the act of seeing); also an appearance (the thing seen), whether (real) a shape (especially if handsome, comeliness; often plural the looks), or (mental) a vision; [idiom] apparently, appearance(-reth), [idiom] as soon as beautiful(-ly), countenance, fair, favoured, form, goodly, to look (up) on (to), look(-eth), pattern, to see, seem, sight, visage, vision. This word emphasizes the visual horror that would plague the disobedient. It is not just an abstract fear, but one rooted in the tangible, ghastly realities they would witness—the destruction, the suffering, the desolation. The "sight of thine eyes which thou shalt see" conveys a direct, inescapable confrontation with horrific realities that permanently scar the psyche, leaving no room for peace or mental escape.
Verse Breakdown
"In the morning thou shalt say, Would God it were even!"
This clause vividly portrays a desperate yearning for the day to end. The morning, typically a symbol of new beginnings, hope, and light, brings only a continuation of unbearable suffering. The individual longs for the darkness of evening, not for rest or peace, but simply for a change from the current torment, hoping perhaps that the night might conceal the horrors or bring a momentary cessation of the visible suffering.
"and at even thou shalt say, Would God it were morning!"
This clause completes the cycle of torment, demonstrating that the night offers no relief. The darkness, which might be expected to bring sleep and respite, instead intensifies the fear, perhaps by amplifying unseen dangers or allowing the mind to dwell on the day's horrors without distraction. The individual then yearns for the morning, not for its light or hope, but again, merely for a different form of suffering, trapped in a perpetual cycle of dread where neither light nor darkness offers solace.
"for the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see."
This concluding phrase provides the rationale for the unending despair. The "fear of thine heart" speaks to an internal, pervasive, and soul-crushing terror that originates from within, a deep-seated anxiety that cannot be escaped. This internal dread is inextricably linked to "the sight of thine eyes which thou shalt see," indicating that the horrors witnessed are so profound and traumatic that they permanently imprint themselves on the mind, fueling the relentless fear and robbing the individual of any peace or hope.
Literary Devices
Deuteronomy 28:67 employs several powerful literary devices to convey its message of utter despair. The most prominent is Antithesis, seen in the contrasting wishes for "morning" and "even." This creates a cyclical structure that emphasizes the ceaseless nature of the torment, where neither day nor night offers relief. The phrase "Would God it were even!" followed by "Would God it were morning!" is a form of Repetition (specifically, a Parallelism of Opposites), reinforcing the inescapable cycle of agony. The description of the "fear of thine heart" and "the sight of thine eyes" utilizes vivid Imagery, painting a picture of profound internal dread coupled with external, visible horrors. This imagery is heightened by Hyperbole, as the verse exaggerates the desire for the opposite time of day to underscore the extreme, unbearable nature of the suffering, suggesting a complete inversion of natural human desire for comfort and peace. The overall effect is a chilling portrayal of a life utterly devoid of hope and relentlessly consumed by terror.
Theological and Thematic Connections
Deuteronomy 28:67 serves as a stark theological warning, illustrating the profound and holistic consequences of severing one's relationship with God through persistent disobedience. It reveals that sin's impact is not merely external or physical, but penetrates to the deepest levels of human existence, affecting the mind, emotions, and spirit, leading to an existential dread that eclipses all hope and peace. This verse underscores God's absolute commitment to His covenant, demonstrating that His warnings are as real and certain as His promises of blessing. It highlights the preciousness of true peace, which can only be found in right relationship with God, and the terrifying alternative when that relationship is broken. The severity of this curse is a testament to the gravity of sin and the holiness of God, who cannot countenance rebellion without consequence.
Reflection and Application
Deuteronomy 28:67, while rooted in ancient covenant curses, speaks powerfully to the timeless human condition and the profound consequences of our choices. It reminds us that true peace is not merely the absence of external conflict, but a profound internal state that flows from a right relationship with God. When we choose to live in rebellion against divine truth, whether through active sin or passive neglect, we invite a form of internal disquiet and spiritual restlessness that can mirror the despair described here. This verse serves as a sobering call to examine our hearts and lives, recognizing that our spiritual choices have profound, holistic ramifications, affecting our mental and emotional well-being. It urges us to seek and cling to the peace that God offers, a peace that transcends circumstances and calms the deepest fears, rather than being consumed by anxieties and regrets that can make every moment a torment. It also highlights the mercy embedded even in severe warnings, as they are given not to condemn, but to prompt repentance and guide us back to the path of life and blessing.
Questions for Reflection
FAQ
Is this verse meant to be a literal prophecy or a hyperbolic warning?
While the language is undeniably vivid and uses hyperbole to convey extreme psychological distress, the curses in Deuteronomy 28 were indeed intended as real, albeit conditional, consequences for Israel's disobedience. History, particularly the periods leading to the Assyrian and Babylonian exiles, records many instances where Israel experienced famine, siege, fear, and desolation that echoed these warnings. So, it's both: a hyperbolic expression of very real, literal outcomes. The intensity of the language serves to underscore the profound and comprehensive nature of the judgment, affecting not just their physical well-being but their very mental and emotional state. The aim was to deter disobedience by painting a picture of utter misery, a state where life itself becomes a burden, as seen in the lament over Jerusalem's desolation in Lamentations 1.
Does God still punish disobedience in this way today?
God's character as just and holy remains unchanged, and sin still carries consequences. However, the nature of God's covenant with His people has been transformed through Christ. While direct, national covenant curses like those in Deuteronomy 28 are specific to ancient Israel under the Old Covenant, the underlying principle that rebellion against God leads to spiritual and often psychological distress remains true. Living apart from God's design can lead to internal turmoil, anxiety, and a lack of true peace, as described in Romans 1:18-32. The ultimate "curse" of sin is separation from God, which Christ bore on the cross. For believers, the focus is now on the grace and forgiveness found in Christ, and the discipline they may experience from God is for their refinement and growth, not condemnation, as taught in Hebrews 12:5-11.
Christ-Centered Fulfillment
Deuteronomy 28:67, with its chilling depiction of unending fear and despair under the weight of God's curse, finds its profound Christ-centered fulfillment in the person and work of Jesus. The curse of the law, which promised such psychological and physical torment for disobedience, was fully borne by Christ on the cross. As Galatians 3:13 declares, "Christ redeemed us from the curse of the law by becoming a curse for us." He entered into the ultimate "fear of heart" and "sight of eyes" on our behalf, experiencing the full horror of sin's consequences and separation from God, so that we might be delivered from such torment. Where Deuteronomy 28:67 describes a life devoid of peace, longing for an end to suffering that never comes, Christ offers true and lasting peace. He is the one who promises, "My peace I give to you; not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid," as recorded in John 14:27. Through His sacrifice, the cycle of despair is broken, and believers are offered not a perpetual longing for a different time, but the sure hope of eternal life and the present reality of a peace that "surpasses all understanding," as articulated in Philippians 4:7. He transforms the curse into blessing, replacing the terror of judgment with the comfort of His presence and the promise of ultimate redemption.