Deuteronomy 31:18

Translation
King James Version
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.
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KJV (with Strong's)
And I will surely H5641 hide H5641 my face H6440 in that day H3117 for all the evils H7451 which they shall have wrought H6213, in that H3588 they are turned H6437 unto other H312 gods H430.
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Complete Jewish Bible
But I will be hiding my face from them because of all the evil they will have done in turning to other gods.
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Berean Standard Bible
And on that day I will surely hide My face because of all the evil they have done by turning to other gods.
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American Standard Version
And I will surely hide my face in that day for all the evil which they shall have wrought, in that they are turned unto other gods.
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World English Bible Messianic
I will surely hide my face in that day for all the evil which they have done, in that they have turned to other gods.
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Geneva Bible (1599)
But I will surely hide my face in that day, because of all the euill, which they shall commit, in that they are turned vnto other gods.
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Young's Literal Translation
and I certainly hide My face in that day for all the evil which it hath done, for it hath turned unto other gods.
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See also
Deuteronomy 31:16Deuteronomy 31:17
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In the KJVVerse 5,747 of 31,102

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SUMMARY

Deuteronomy 31:18 presents a solemn prophetic warning from Moses to the Israelites, foreseeing their future spiritual apostasy, specifically their turning to idolatry, once they enter the Promised Land. This verse underscores the severe, divinely ordained consequences of such covenant unfaithfulness, revealing that God's active favor and protective presence would be withdrawn, leaving the nation vulnerable to the repercussions of their sin and the distress of His hidden countenance. It serves as a profound testament to God's foreknowledge and the conditional nature of the Old Covenant blessings, setting the stage for Israel's historical cycles of sin and judgment.

CONTEXT

  • Literary Context: Deuteronomy 31 is strategically positioned within Moses' final discourses to the nation of Israel, delivered just before his death and their imminent entry into the land of Canaan. This chapter marks a critical transition, as Moses commissions Joshua as his successor, prepares the people for the future by teaching them the Song of Witness (which is fully expounded in Deuteronomy 32), and delivers a profound, solemn warning about Israel's inevitable future apostasy. The immediate preceding verses (Deuteronomy 31:16-17) explicitly foretell that the people will "go whoring after the foreign gods of the land," provoking God's anger and leading to His abandonment of them. Verse 18 then precisely articulates the consequence: God will "surely hide my face," confirming the withdrawal of His benevolent presence as a direct result of their idolatry. This prophecy serves as a foundational premise for the historical narratives that unfold in the books of Judges, Samuel, and Kings, where Israel's recurring cycles of apostasy, divine judgment, and subsequent repentance are repeatedly demonstrated.
  • Historical & Cultural Context: At this juncture, the Israelites stood on the threshold of Canaan, a land deeply entrenched in polytheistic worship, fertility cults, and pagan practices that were fundamentally antithetical to the monotheistic covenant with Yahweh. Moses' prophetic warning reflects an acute awareness of the seductive power and pervasive influence of these surrounding cultures. The concept of a suzerain (God) withdrawing favor or protection from a disobedient vassal (Israel) was a comprehensible dynamic within ancient Near Eastern treaty patterns, where covenant curses for infidelity were common and severe. Unlike other nations whose gods were often localized or tied to specific territories, Israel's God was universal, yet He chose to dwell uniquely and intimately among His people. Therefore, His "hiding His face" was not merely a political or military consequence but a profound spiritual rupture, signifying the breaking of a unique, intimate relationship forged in the wilderness and solemnly sealed at Mount Sinai.
  • Key Themes: This verse powerfully contributes to several overarching themes prominent in Deuteronomy and the broader Pentateuch. It highlights the theme of Divine Judgment as a righteous and inevitable response to covenant infidelity, particularly the sin of idolatry. God's "hidden face" signifies a withdrawal of His active favor, protective oversight, and blessing, allowing the natural consequences of sin to unfold upon the disobedient nation. This directly relates to the theme of Idolatry as the Root Sin, explicitly stating that turning "unto other gods" is the primary trigger for divine displeasure, violating the very first commandment given at Sinai (Exodus 20:3). Implicitly, the verse underscores the critical importance of Covenant Faithfulness, demonstrating that Israel's prosperity, security, and well-being in the Promised Land were directly contingent upon their exclusive devotion and obedience to Yahweh. Finally, the verse functions as a Prophetic Warning, showcasing God's foreknowledge of Israel's future actions and His grace in providing His people with a clear understanding of the severe repercussions of their choices, thereby offering an opportunity for repentance and avoidance of future distress, a theme echoed powerfully in the curses outlined in Deuteronomy 28:15-68.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • hide (Hebrew, çâthar', H5641): Meaning to hide (by covering), literally or figuratively; to be absent, keep close, conceal, hide (self), (keep) secret. In the context of "hide my face," this verb describes God's deliberate act of withdrawing His manifest presence, active favor, and protective intervention. It signifies a cessation of His benevolent engagement, leaving His people exposed to the consequences of their actions and the distress of a broken relationship.
  • day (Hebrew, yôwm', H3117): Meaning a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term). In the phrase "in that day," it serves as a prophetic marker, indicating a specific, yet unspecified, future period. It points to a time of distress, apostasy, and divine judgment that Moses foresees will inevitably come upon Israel, emphasizing the certainty and inevitability of the predicted outcome over a sustained period.
  • gods (Hebrew, ʼĕlôhîym', H430): A plural form, referring to gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative. Here, in the context of "other gods," it refers to false deities, idols, and pagan entities worshipped by the surrounding nations. Turning to these "other gods" represents the ultimate act of covenant betrayal, a shift of allegiance away from Yahweh, violating the foundational commandment of exclusive worship.

Verse Breakdown

  • "And I will surely hide my face in that day": This initial clause reveals God's active and decisive role in the consequences of Israel's future sin. The emphatic nature of "surely hide" (often conveyed by the infinitive absolute in Hebrew, though rendered simply by "surely" in KJV) underscores the divine resolve and certainty of this action. "Hiding His face" is a direct, deliberate act of God, signifying a withdrawal of His manifest presence, favor, and protective hand, which will occur during a future, specified period of widespread apostasy and distress.
  • "for all the evils which they shall have wrought": This phrase establishes the direct causal link between Israel's actions and God's righteous response. The "evils" refer broadly to their wicked deeds, rebellion, and disobedience, encompassing the full spectrum of covenant violations. The use of the future perfect tense, "shall have wrought," emphasizes that these evils will be a completed and cumulative reality by the time God's face is hidden, indicating a persistent pattern of sin rather than an isolated incident.
  • "in that they are turned unto other gods": This concluding clause precisely pinpoints the specific, primary evil that triggers God's withdrawal of favor. It identifies idolatry as the ultimate betrayal and the root cause of the divine judgment. The act of turning "unto other gods" signifies a fundamental shift in allegiance and worship, a conscious rejection of the unique covenant relationship with Yahweh, and the embrace of false deities, which is the most grievous offense against the first commandment and the very heart of the covenant.

Literary Devices

Deuteronomy 31:18 employs several potent literary devices to convey its profound and sobering message. The most prominent is Anthropomorphism, where God is described as having a "face" that He can "hide." This human-like attribute helps the audience grasp the concept of divine presence and absence in relatable terms, even though God is spirit and without a physical body. The phrase "hide my face" is also a powerful Idiom, signifying not literal concealment but a withdrawal of favor, protection, and benevolent intervention. The entire verse functions as a Prophecy, a divinely inspired foretelling of future events, specifically Israel's apostasy and its severe consequences. This prophecy carries a strong element of Foreshadowing, setting the theological and narrative stage for the historical accounts of Israel's recurring cycles of sin and judgment found throughout the Old Testament. Furthermore, the verse uses Conditional Language implicitly, where God's action ("I will surely hide my face") is directly contingent upon Israel's future actions ("in that they are turned unto other gods"), highlighting the cause-and-effect relationship inherent in the Mosaic covenant.

THEOLOGICAL AND THEMATIC CONNECTIONS

Deuteronomy 31:18 offers profound theological insights into the nature of God, humanity, and the covenant relationship. It reveals God as both sovereign and just, capable of withdrawing His manifest favor when His people betray their covenant vows through idolatry. This "hiding of the face" is not an act of abandonment in the sense of ceasing to exist or care, but rather a righteous judgment that allows the natural, often painful, consequences of sin to unfold without His active protection. It underscores that true worship demands exclusive devotion, and any turning to "other gods"—whether literal idols or anything that usurps God's rightful place in our lives—constitutes a profound spiritual infidelity that ruptures the intimate relationship God desires. The verse also highlights the enduring theme of divine foreknowledge, demonstrating God's awareness of humanity's propensity to stray, yet still offering a path to relationship and warning of the consequences of deviation.

REFLECTION AND APPLICATION

Deuteronomy 31:18, though rooted in ancient Israel's covenant, resonates deeply with contemporary believers. The principle of God "hiding His face" due to spiritual infidelity remains profoundly relevant. While we may not bow to physical idols, anything that displaces God from the supreme position in our hearts—be it career, wealth, relationships, comfort, self-reliance, or even ministry itself—becomes an "other god." When we prioritize these things, we subtly, yet surely, withdraw ourselves from the active experience of God's favor and presence, not because He has moved, but because our focus has shifted. This verse calls us to a constant, honest self-examination, urging us to identify and dismantle any idols that subtly claim our allegiance, ensuring that our devotion remains singularly fixed on the one true God. It reminds us that walking in the light of His countenance requires unwavering faithfulness and a vigilant guarding of our hearts against spiritual compromise, leading to a life of sustained blessing and intimacy rather than the distress of a hidden divine presence. It challenges us to consider whether our current struggles or lack of spiritual vitality might stem from a subtle turning away from the Lord, prompting us to return to Him with undivided hearts.

Questions for Reflection

  • What "other gods" might subtly claim my allegiance in today's world, diverting my focus and devotion from God?
  • In what areas of my life might I be experiencing the "hidden face" of God, and could it be a consequence of misplaced priorities or spiritual compromise?
  • How can I cultivate a deeper, more exclusive devotion to God, ensuring He remains the singular focus of my worship and trust?
  • What practical steps can I take to consistently "seek God's face" and remain in the light of His favor?

FAQ

Does God literally "hide His face" from believers today?

Answer: The phrase "hide my face" is an anthropomorphism, a way of describing God's actions in human terms. It doesn't mean God literally turns away or becomes unaware. For ancient Israel under the Old Covenant, it signified a withdrawal of His active, benevolent intervention, protection, and manifest favor due to their unfaithfulness and idolatry. For New Testament believers, our relationship with God is mediated through Jesus Christ and established by grace through faith. God's presence is promised to those in Christ through the Holy Spirit (John 14:16-17). However, while God's ultimate commitment to His children in Christ is secure, our experience of His favor, peace, and guidance can be hindered by unconfessed sin, disobedience, or a turning away from Him in our hearts. This isn't a loss of salvation, but a disruption of intimacy and a forfeiture of the blessings that flow from walking closely with Him. In a sense, our own spiritual choices can create a veil that obscures our perception of His face, even if He never truly abandons us (Hebrews 13:5).

What does "in that day" refer to in this context?

Answer: "In that day" (Hebrew: bay-yom ha-hu, using the transliteration of H3117, yôwm, for "day") is a common prophetic phrase in the Old Testament that refers to a future, often unspecified, period of significant divine action, whether judgment or salvation. In Deuteronomy 31:18, it points to a future time when Israel's predicted apostasy and turning to "other gods" would become a widespread reality. This "day" is not a single 24-hour period but a sustained period of history marked by their unfaithfulness and the subsequent withdrawal of God's manifest favor, leading to distress and hardship. It foreshadows the cycles of judgment and exile that Israel would experience throughout its history, as recorded in the books of Judges, Kings, and Chronicles, culminating in the Babylonian exile. It serves as a warning that the consequences of their actions would certainly come to pass, demonstrating God's foreknowledge and the certainty of His righteous response.

CHRIST-CENTERED FULFILLMENT

Deuteronomy 31:18, with its sobering prophecy of God "hiding His face" due to Israel's idolatry, finds its ultimate and profound fulfillment in Jesus Christ. The Old Covenant's conditional blessings and the threat of divine withdrawal highlight humanity's inherent inability to perfectly keep God's law and maintain a flawless relationship. The "hidden face" of God, a consequence of sin, was fully experienced by Jesus on the cross. In that agonizing moment, as He bore the sin of the world, Christ cried out, "My God, my God, why have you forsaken me?" (Matthew 27:46). This cry signifies the Son experiencing the Father's "hidden face"—the full weight of divine wrath and separation due to sin—so that we, through faith in Him, might never have to. Jesus, the perfect image of the invisible God (Colossians 1:15) and the radiance of God's glory (Hebrews 1:3), came precisely to reveal God's face fully to humanity (John 1:18). Through His atoning sacrifice, Christ redeemed us from the curse of the law (Galatians 3:13), removing the barrier of sin that caused God to hide His face. Now, in Christ, believers are invited into a New Covenant relationship where God's presence is not withdrawn due to our failures, but secured by His grace, allowing us to approach Him with confidence and behold His glory in the face of Jesus Christ (2 Corinthians 4:6), ensuring an unbroken, intimate fellowship.

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Commentary on Deuteronomy 31 verses 14–21

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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