TRV
Translation
King James Version
Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall befall them; so that they will say in that day, Are not these evils come upon us, because our God is not among us?
KJV (with Strong's)
Then my anger H639 shall be kindled H2734 against them in that day H3117, and I will forsake H5800 them, and I will hide H5641 my face H6440 from them, and they shall be devoured H398, and many H7227 evils H7451 and troubles H6869 shall befall H4672 them; so that they will say H559 in that day H3117, Are not these evils H7451 come H4672 upon us, because our God H430 is not among H7130 us?
Complete Jewish Bible
Then my anger will flare up, and I will abandon them and hide my face from them. They will be devoured, and many calamities and troubles will come upon them. Then they will ask, 'Haven't these calamities come upon us because our God isn't here with us?'
Berean Standard Bible
On that day My anger will burn against them, and I will abandon them and hide My face from them, so that they will be consumed, and many troubles and afflictions will befall them. On that day they will say, ‘Have not these disasters come upon us because our God is no longer with us?’
American Standard Version
Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall come upon them; so that they will say in that day, Are not these evils come upon us because our God is not among us?
World English Bible Messianic
Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall come on them; so that they will say in that day, ‘Haven’t these evils come on us because our God is not among us?’
Geneva Bible (1599)
Wherefore my wrath will waxe hote against them at that day, and I will forsake them, and will hide my face from them: then they shalbe consumed, and many aduersities and tribulations shall come vpon them: so then they will say, Are not these troubles come vpon me, because God is not with me?
Young's Literal Translation
and Mine anger hath burned against it in that day, and I have forsaken them, and hidden My face from them, and it hath been for consumption, and many evils and distresses have found it, and it hath said in that day, Is it not because that my God is not in my midst--these evils have found me?
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In the KJVVerse 5,746 of 31,102
Study This Verse
Commentary on Deuteronomy 31 verses 14–21
14 ¶ And the LORD said unto Moses, Behold, thy days approach that thou must die: call Joshua, and present yourselves in the tabernacle of the congregation, that I may give him a charge. And Moses and Joshua went, and presented themselves in the tabernacle of the congregation.
15 And the LORD appeared in the tabernacle in a pillar of a cloud: and the pillar of the cloud stood over the door of the tabernacle.
16 And the LORD said unto Moses, Behold, thou shalt sleep with thy fathers; and this people will rise up, and go a whoring after the gods of the strangers of the land, whither they go to be among them, and will forsake me, and break my covenant which I have made with them.
17 Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall befall them; so that they will say in that day, Are not these evils come upon us, because our God is not among us?
18 And I will surely hide my face in that day for all the evils which they shall have wrought, in that they are turned unto other gods.
19 Now therefore write ye this song for you, and teach it the children of Israel: put it in their mouths, that this song may be a witness for me against the children of Israel.
20 For when I shall have brought them into the land which I sware unto their fathers, that floweth with milk and honey; and they shall have eaten and filled themselves, and waxen fat; then will they turn unto other gods, and serve them, and provoke me, and break my covenant.
21 And it shall come to pass, when many evils and troubles are befallen them, that this song shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed: for I know their imagination which they go about, even now, before I have brought them into the land which I sware.
Here, I. Moses and Joshua are summoned to attend the divine majesty at the door of the tabernacle, Deu 31:14. Moses is told again that he must shortly die; even those that are most ready and willing to die have need to be often reminded of the approach of death. In consideration of this, he must come himself to meet God; for whatever improves our communion with God furthers our preparation for death. He must also bring Joshua with him to be presented to God for a successor, and to receive his commission and charge. Moses readily obeys the summons, for he was not one of those that look with an evil eye upon their successors, but, on the contrary, rejoiced in him.
II. God graciously gives them the meeting: He appeared in the tabernacle (as the shechinah used to appear) in a pillar of a cloud, v. 15. This is the only time in all this book that we read of the glory of God appearing, whereas we often read of it in the three foregoing books, which perhaps signifies that in the latter days, under the evangelical law, such visible appearances as these of the divine glory are not to be expected, but we must take heed to the more sure word of prophecy.
III. He tells Moses that, after his death, the covenant which he had taken so much pains to make between Israel and their God would certainly be broken. 1. That Israel would forsake God, v. 16. And we may be sure that if the covenant between God and man be broken the blame must lie on man, it is he that breaks it; we have often observed it, That God never leaves any till they first leave him. Worshipping the gods of the Canaanites (who had been the natives, but henceforward were to be looked upon as the strangers of that land) would undoubtedly be counted a deserting of God, and, like adultery, a violation of the covenant. Thus still those are revolters from Christ, and will be so adjudged, who either make a god of their money by reigning covetousness or a god of their belly by reigning sensuality. Those that turn to other gods (v. 18) forsake their own mercies. This apostasy of theirs is foretold to be the effect of their prosperity (v. 20): They shall have eaten and filled themselves; this is all they will aim at in eating, to gratify their own appetites, and then they will wax fat, grow secure and sensual; their security will take off their dread of God and his judgments; and their sensuality will incline them to the idolatries of the heathen, which made provision for the flesh to fulfil the lusts of it. Note, God has a clear and infallible foresight of all the wickedness of the wicked, and has often covenanted with those who he knew would deal very treacherously (Isa 48:8), and conferred many favours on those who he knew would deal very ungratefully. 2. That then God would forsake Israel; and justly does he cast those off who had so unjustly cast him off (v. 17): My anger shall be kindled against them, and I will forsake them. His providence would forsake them, no longer to protect and prosper them, and then they would become a prey to all their neighbours. His spirit and grace would forsake them, no longer to teach and guide them, and then they would be more and more bigoted, besotted, and hardened in their idolatries. Thus many evils and troubles would befal them. (v. 17, 21), which would be such manifest indications of God's displeasure against them that they themselves would be constrained to own it: Have not these evils come upon us because our God is not among us? Those that have sinned away their God will find that thereby they pull all mischiefs upon their own heads. But that which completed their misery was that God would hide his face from them in that day, that day of their trouble and distress, v. 18. Whatever outward troubles we are in, if we have but the light of God's countenance, we may be easy. But, if God hide his face from us and our prayers, we are undone.
IV. He directs Moses to deliver them a song, in the composing of which he should be divinely inspired, and which should remain a standing testimony for God as faithful to them in giving them warning, and against them as persons false to themselves in not taking the warning, v. 19. The written word in general, as well as this song in particular, is a witness for God against all those that break covenant with him. It shall be for a testimony, Mat 24:14. The wisdom of man has devised many ways of conveying the knowledge of good and evil, by laws, histories, prophecies, proverbs, and, among the rest, by songs; each has its advantages. And the wisdom of God has in the scripture made use of them all, that ignorant and careless men might be left inexcusable. 1. This song, if rightly improved, might be a means to prevent their apostasy; for in the inditing of it God had an eye to their present imagination, now, before they were brought into the land of promise, Deu 31:21. God knew very well that there were in their hearts such gross conceits of the deity, and such inclinations of idolatry, that they would be tinder to the sparks of that temptation; and therefore in this song he gives them warning of their danger that way. Note, The word of God is a discerner of the thoughts and intents of men's hearts, and meets with them strangely by its reproofs and corrections, Heb 4:12. Compare Co1 14:25. Ministers who preach the word know not the imaginations men go about, but God, whose word it is, knows perfectly. 2. If this song did not prevent their apostasy, yet it might help to bring them to repentance, and to recover them from their apostasy. When their troubles come upon them, this song shall not be forgotten, but may serve as a glass to show them their own faces, that they may humble themselves, and return to him from whom they have revolted. Note, Those for whom God has mercy in store he may leave to fall, yet he will provide means for their recovery. Medicines are prepared before-hand for their cure.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–21. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Deuteronomy 31:17 delivers a profound prophetic warning from God, conveyed through Moses, detailing the severe and inevitable consequences of Israel's future covenant unfaithfulness. It foretells a time when divine righteous anger will be intensely kindled, leading to God's deliberate withdrawal of His protective presence and favor. This withdrawal will result in the people being overwhelmed by profound suffering, calamities, and national distress. Crucially, the verse anticipates that in the midst of their affliction, the Israelites will recognize their misfortunes as a direct outcome of God's perceived absence among them, prompting a painful yet necessary moment of self-reflection concerning their departure from the covenant.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 31:17 employs several potent literary devices to convey its solemn prophetic warning and underscore the gravity of covenant unfaithfulness. The most prominent is Prophecy, as Moses, speaking with divine authority, foretells future events concerning Israel's inevitable apostasy and the ensuing divine judgment. This pre-knowledge highlights God's omniscience and His unwavering commitment to His covenant, even in judgment. Anthropomorphism is evident in the descriptions of God's "anger being kindled" and His decision to "hide His face." While God is spirit and transcendent, these human-like actions make His righteous indignation and deliberate withdrawal comprehensible and impactful for the human audience. The verse also utilizes a Consequence-Clause Structure, particularly with the phrase "so that they will say," which explicitly links the experience of suffering to the people's eventual self-realization and acknowledgment of their spiritual state. This emphasizes the pedagogical and disciplinary nature of divine judgment. Furthermore, the final clause presents a powerful Rhetorical Question ("Are not these evils come upon us, because our God [is] not among us?"), designed not for a direct answer but to provoke deep introspection, self-diagnosis, and an acknowledgment of culpability. Finally, a clear Parallelism exists between "I will forsake them" and "I will hide my face from them," where the second phrase intensifies the meaning of the first, emphasizing a profound, comprehensive, and deliberate withdrawal of divine favor and presence.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 31:17 serves as a foundational text for understanding the recurring Old Testament pattern of covenant, sin, judgment, and the potential for restoration. It underscores God's absolute holiness, His unwavering commitment to justice, and the principle that His profound love for His people does not negate His righteous anger against their persistent unfaithfulness. The "hiding of His face" represents a severe form of divine discipline, signifying a deliberate removal of His protective hand and allowing the natural, and often supernatural, consequences of sin to unfold. Yet, within this stark warning, the verse subtly hints at God's ultimate redemptive purpose; the suffering is designed to lead His people to a point of painful self-awareness and recognition of their spiritual state. This painful recognition, though a consequence of judgment, creates an essential opportunity for repentance and a return to Him. This passage powerfully exemplifies the tension between God's unwavering faithfulness to His covenant promises and His just response to human rebellion, revealing that His discipline is often a profound and necessary means to draw His people back into a right and vibrant relationship with Him.
REFLECTION AND APPLICATION
Deuteronomy 31:17 carries profound and enduring relevance for believers today, serving as a timeless reminder of the gravity of our covenant relationship with God and the serious consequences of spiritual drifting. While Christians live under the new covenant of grace, the fundamental principle that our choices have spiritual consequences remains immutable. Persistent disobedience, subtle forms of idolatry (such as prioritizing worldly desires, comfort, or self-sufficiency over God), or a casual, indifferent approach to our faith can lead to a perceived sense of God's absence or a period of spiritual barrenness. This verse challenges us to value God's manifest presence and favor above all else, recognizing that true well-being, security, and flourishing are found exclusively in His gracious protection and intimate communion. When we encounter "evils and troubles" in our lives—whether personal struggles, relational brokenness, or societal decay—this passage invites us to engage in honest, humble self-reflection. It prompts us to ask if our struggles might, in fact, be a loving, albeit painful, discipline from our Heavenly Father, intended to draw us back into closer communion with Him. It calls us to actively seek His face, cherish His commands, and understand that His discipline is not punitive in the sense of vindictive punishment, but redemptive, designed to restore us to a vibrant, obedient, and deeply satisfying relationship with Him.
Questions for Reflection
FAQ
What does "hide my face" mean biblically, and how is it different from God simply being absent?
Answer: The phrase "hide my face" (Hebrew: hester panim) is a profound theological concept that appears frequently throughout the Old Testament. It does not imply that God ceases to exist or is literally absent from a place, as God is omnipresent and omniscient. Instead, it signifies a deliberate and active withdrawal of God's manifest presence, His favor, His protective hand, and His benevolent regard. When God hides His face, it means He is no longer actively intervening on behalf of His people, no longer granting them His blessings, and no longer providing the intimate communion and guidance they once enjoyed. It's a state of spiritual abandonment or desolation, where His people are left vulnerable to their enemies, the consequences of their sin, or the natural hardships of life without His sustaining and delivering hand. This concept is often found in contexts of divine judgment or lament, as seen in Psalm 27:9 where the psalmist pleads for God not to hide His face. It is a disciplinary act, intended to bring His people to repentance and a realization of their utter dependence on Him.
Is God's anger, as described here, arbitrary or just?
Answer: God's anger, as depicted in Deuteronomy 31:17 and consistently throughout Scripture, is never arbitrary, capricious, or irrational like human anger. It is always a righteous, holy, and just response to sin, rebellion, and covenant unfaithfulness. In this context, God's anger is "kindled" because Israel has deliberately chosen to "forsake" Him and turn to idolatry, violating the solemn covenant they made with Him at Mount Sinai. This anger is an expression of His perfect justice and His unwavering commitment to His own holy character and His covenant promises. It signifies His active opposition to evil and His determination to uphold His moral order and the sanctity of His relationship with His people. Far from being a flaw, God's righteous anger is a necessary aspect of His perfect character, demonstrating that He is not indifferent to sin but actively opposes it, ultimately for the purpose of bringing His people back to Himself, as suggested by the final clause of the verse where the people recognize their plight.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 31:17, with its stark warning of God's righteous anger and the withdrawal of His face due to sin, finds its most profound and ultimate fulfillment and resolution in the person and work of Jesus Christ. The terrifying prospect of the "hiding of God's face" and the experience of being "devoured" by evils as a consequence of sin reached its most agonizing climax, not in Israel's historical judgments, but on the cross of Calvary. There, Jesus, the perfect and sinless Lamb of God, willingly bore the full weight of God's righteous anger against humanity's sin. He experienced the ultimate "forsaking" and the most profound "hiding of the Father's face" when He cried out in agony, "My God, my God, why have you forsaken me?" This was the unparalleled moment when the Son, who had known perfect and unbroken communion with the Father from eternity, was separated by the crushing burden of our iniquity, enduring the very judgment promised in Deuteronomy 31:17. Through His vicarious suffering and sacrificial death, Christ absorbed the divine wrath and utterly removed the barrier of sin that caused God to hide His face from humanity. Now, for all who are united to Him by faith, the glorious promise of the new covenant is that God will "never leave you nor forsake you" and that we have bold "access to the Father through one Spirit" because Jesus is "Immanuel, God with us". He is the ultimate and eternal presence of God among His people, ensuring that the covenant curses of separation are transformed into the everlasting blessings of intimate communion for all who believe.