Teks -- Deuteronomy 28:1-68 (NET)

The Covenant Blessings

28:1 “If you indeed obey the Lord your God and are careful to observe all his commandments I am giving you today, the Lord your God will elevate you above all the nations of the earth. 28:2 All these blessings will come to you in abundance if you obey the Lord your God: 28:3 You will be blessed in the city and blessed in the field. 28:4 Your children will be blessed, as well as the produce of your soil, the offspring of your livestock, the calves of your herds, and the lambs of your flocks. 28:5 Your basket and your mixing bowl will be blessed. 28:6 You will be blessed when you come in and blessed when you go out. 28:7 The Lord will cause your enemies who attack you to be struck down before you; they will attack you from one direction but flee from you in seven different directions. 28:8 The Lord will decree blessing for you with respect to your barns and in everything you do– yes, he will bless you in the land he is giving you. 28:9 The Lord will designate you as his holy people just as he promised you, if you keep his commandments and obey him. 28:10 Then all the peoples of the earth will see that you belong to the Lord, and they will respect you. 28:11 The Lord will greatly multiply your children, the offspring of your livestock, and the produce of your soil in the land which he promised your ancestors he would give you. 28:12 The Lord will open for you his good treasure house, the heavens, to give you rain for the land in its season and to bless all you do; you will lend to many nations but you will not borrow from any. 28:13 The Lord will make you the head and not the tail, and you will always end up at the top and not at the bottom, if you obey his commandments which I am urging you today to be careful to do. 28:14 But you must not turn away from all the commandments I am giving you today, to either the right or left, nor pursue other gods and worship them.

Curses as Reversal of Blessings

28:15 “But if you ignore the Lord your God and are not careful to keep all his commandments and statutes I am giving you today, then all these curses will come upon you in full force: 28:16 You will be cursed in the city and cursed in the field. 28:17 Your basket and your mixing bowl will be cursed. 28:18 Your children will be cursed, as well as the produce of your soil, the calves of your herds, and the lambs of your flocks. 28:19 You will be cursed when you come in and cursed when you go out.

Curses by Disease and Drought

28:20 “The Lord will send on you a curse, confusing you and opposing you in everything you undertake until you are destroyed and quickly perish because of the evil of your deeds, in that you have forsaken me. 28:21 The Lord will plague you with deadly diseases until he has completely removed you from the land you are about to possess. 28:22 He will afflict you with weakness, fever, inflammation, infection, sword, blight, and mildew; these will attack you until you perish. 28:23 The sky above your heads will be bronze and the earth beneath you iron. 28:24 The Lord will make the rain of your land powder and dust; it will come down on you from the sky until you are destroyed.

Curses by Defeat and Deportation

28:25 “The Lord will allow you to be struck down before your enemies; you will attack them from one direction but flee from them in seven directions and will become an object of terror to all the kingdoms of the earth. 28:26 Your carcasses will be food for every bird of the sky and wild animal of the earth, and there will be no one to chase them off. 28:27 The Lord will afflict you with the boils of Egypt and with tumors, eczema, and scabies, all of which cannot be healed. 28:28 The Lord will also subject you to madness, blindness, and confusion of mind. 28:29 You will feel your way along at noon like the blind person does in darkness and you will not succeed in anything you do; you will be constantly oppressed and continually robbed, with no one to save you. 28:30 You will be engaged to a woman and another man will rape her. You will build a house but not live in it. You will plant a vineyard but not even begin to use it. 28:31 Your ox will be slaughtered before your very eyes but you will not eat of it. Your donkey will be stolen from you as you watch and will not be returned to you. Your flock of sheep will be given to your enemies and there will be no one to save you. 28:32 Your sons and daughters will be given to another people while you look on in vain all day, and you will be powerless to do anything about it. 28:33 As for the produce of your land and all your labor, a people you do not know will consume it, and you will be nothing but oppressed and crushed for the rest of your lives. 28:34 You will go insane from seeing all this. 28:35 The Lord will afflict you in your knees and on your legs with painful, incurable boils– from the soles of your feet to the top of your head. 28:36 The Lord will force you and your king whom you will appoint over you to go away to a people whom you and your ancestors have not known, and you will serve other gods of wood and stone there. 28:37 You will become an occasion of horror, a proverb, and an object of ridicule to all the peoples to whom the Lord will drive you.

The Curse of Reversed Status

28:38 “You will take much seed to the field but gather little harvest, because locusts will consume it. 28:39 You will plant vineyards and cultivate them, but you will not drink wine or gather in grapes, because worms will eat them. 28:40 You will have olive trees throughout your territory but you will not anoint yourself with olive oil, because the olives will drop off the trees while still unripe. 28:41 You will bear sons and daughters but not keep them, because they will be taken into captivity. 28:42 Whirring locusts will take over every tree and all the produce of your soil. 28:43 The foreigners who reside among you will become higher and higher over you and you will become lower and lower. 28:44 They will lend to you but you will not lend to them; they will become the head and you will become the tail! 28:45 All these curses will fall on you, pursuing and overtaking you until you are destroyed, because you would not obey the Lord your God by keeping his commandments and statutes that he has given you. 28:46 These curses will be a perpetual sign and wonder with reference to you and your descendants.

The Curse of Military Siege

28:47 “Because you have not served the Lord your God joyfully and wholeheartedly with the abundance of everything you have, 28:48 instead in hunger, thirst, nakedness, and poverty you will serve your enemies whom the Lord will send against you. They will place an iron yoke on your neck until they have destroyed you. 28:49 The Lord will raise up a distant nation against you, one from the other side of the earth as the eagle flies, a nation whose language you will not understand, 28:50 a nation of stern appearance that will have no regard for the elderly or pity for the young. 28:51 They will devour the offspring of your livestock and the produce of your soil until you are destroyed. They will not leave you with any grain, new wine, olive oil, calves of your herds, or lambs of your flocks until they have destroyed you. 28:52 They will besiege all of your villages until all of your high and fortified walls collapse– those in which you put your confidence throughout the land. They will besiege all your villages throughout the land the Lord your God has given you. 28:53 You will then eat your own offspring, the flesh of the sons and daughters the Lord your God has given you, because of the severity of the siege by which your enemies will constrict you. 28:54 The man among you who is by nature tender and sensitive will turn against his brother, his beloved wife, and his remaining children. 28:55 He will withhold from all of them his children’s flesh that he is eating (since there is nothing else left), because of the severity of the siege by which your enemy will constrict you in your villages. 28:56 Likewise, the most tender and delicate of your women, who would never think of putting even the sole of her foot on the ground because of her daintiness, will turn against her beloved husband, her sons and daughters, 28:57 and will secretly eat her afterbirth and her newborn children (since she has nothing else), because of the severity of the siege by which your enemy will constrict you in your villages.

The Curse of Covenant Termination

28:58 “If you refuse to obey all the words of this law, the things written in this scroll, and refuse to fear this glorious and awesome name, the Lord your God, 28:59 then the Lord will increase your punishments and those of your descendants– great and long-lasting afflictions and severe, enduring illnesses. 28:60 He will infect you with all the diseases of Egypt that you dreaded, and they will persistently afflict you. 28:61 Moreover, the Lord will bring upon you every kind of sickness and plague not mentioned in this scroll of commandments, until you have perished. 28:62 There will be very few of you left, though at one time you were as numerous as the stars in the sky, because you will have disobeyed the Lord your God. 28:63 This is what will happen: Just as the Lord delighted to do good for you and make you numerous, he will take delight in destroying and decimating you. You will be uprooted from the land you are about to possess. 28:64 The Lord will scatter you among all nations, from one end of the earth to the other. There you will worship other gods that neither you nor your ancestors have known, gods of wood and stone. 28:65 Among those nations you will have no rest nor will there be a place of peaceful rest for the soles of your feet, for there the Lord will give you an anxious heart, failing eyesight, and a spirit of despair. 28:66 Your life will hang in doubt before you; you will be terrified by night and day and will have no certainty of surviving from one day to the next. 28:67 In the morning you will say, ‘If only it were evening!’ And in the evening you will say, ‘I wish it were morning!’ because of the things you will fear and the things you will see. 28:68 Then the Lord will make you return to Egypt by ship, over a route I said to you that you would never see again. There you will sell yourselves to your enemies as male and female slaves, but no one will buy you.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Deu 28:2 - Overtake thee

Those blessings which others greedily follow after, and never overtake, shall follow after thee, and shall be thrown into thy lap by special kindness.

Wesley: Deu 28:3 - In the city, and in the field

Whether they were husbandmen or tradesmen, whether in the town or country, they should be preserved from the dangers of both, and have the comforts of both. How constantly must we depend upon God, both for the continuance and comfort of life! We need him at every turn: we cannot be safe, if he withdraw his protection, nor easy, if he suspends his savour: but if he bless us, go where we will, 'tis well with us.

Wesley: Deu 28:5 - Store

Store - house, it shall always be well replenished and the provision thou hast there shall be preserved for thy use and service.

Wesley: Deu 28:6 - Comest in

That is, in all thy affairs and administrations.

Wesley: Deu 28:9 - Establish thee

Shall confirm his covenant with thee, by which he separated thee to himself as an holy and peculiar people.

Wesley: Deu 28:10 - Of the Lord

That you are in truth his people and children: A most excellent and glorious people, under the peculiar care and countenance of the great God.

Wesley: Deu 28:11

The same things which were said before are repeated, to shew that God would repeat and multiply his blessings upon them.

Wesley: Deu 28:12 - His treasure

The heaven or the air, which is God's storehouse, where he treasures up rain or wind for man's use.

Wesley: Deu 28:13 - The head

The chief of all people in power, or at least in dignity and privileges; so that even they that are not under thine authority shall reverence thy greatness and excellency. So it was in David's and Solomon's time, and so it should have been much oftner and much more, if they had performed the conditions.

Wesley: Deu 28:15 - Overtake thee

So that thou shalt not be able to escape them, as thou shalt vainly hope and endeavour to do. There is no running from God, but by running to him; no flying from his justice, but by flying to his mercy.

Wesley: Deu 28:20 - Vexation

This seems chiefly to concern the mind, arising from the disappointment of hopes and the presages of its approaching miseries.

Wesley: Deu 28:20 - Rebuke

Namely, from God, not so much in words as by his actions, by cross providences, by sharp and sore afflictions.

Wesley: Deu 28:23 - Brass

Like brass, hard and dry, and shut up from giving rain.

Wesley: Deu 28:23 - Iron

Hard and chapt and barren.

Wesley: Deu 28:24 - Dust

Either thy rain shall be as unprofitable to thy ground and seed as if it were only so much dust. Or instead of rain shall come nothing but dust from heaven, which being raised and carried up by the wind in great abundance, returns, and falls upon the earth as it were in clouds or showers.

Wesley: Deu 28:27 - The botch of Egypt

Such boils and blains as the Egyptians were plagued with, spreading from head to foot: The emerodes - Or piles.

Wesley: Deu 28:28 - Blindness

Of mind, so that they shall not know what to do: Astonishment - They shall be filled with wonder and horror because of the strangeness and soreness of their calamities.

Wesley: Deu 28:29 - Grope at noon day

In the most clear and evident matters thou shalt grossly mistake.

Wesley: Deu 28:29 - Thy ways

Thy counsels and enterprizes shall be frustrated and turn to thy destruction.

Wesley: Deu 28:32 - Unto another people

By those who have conquered them, and taken them captives, who shall give or sell them to other persons.

Wesley: Deu 28:32 - Fail

Or, be consumed, partly with grief and plentiful tears; and partly with earnest desire, and vain and long expectation of their return.

Wesley: Deu 28:32 - No might

No power to rescue, nor money to ransom them.

Wesley: Deu 28:33 - Which thou knowest not

Which shall come from a far country, which thou didst not at all expect or fear, and therefore will be the more dreadful when they come; a nation whose language thou understandest not, and therefore canst not plead with them for mercy, nor expect any favour from them.

Wesley: Deu 28:34 - Thou shalt be mad for the sight of thine eyes

Quite put out of the possession of their own souls; quite bereaved of all comfort and hope, and abandoned to utter despair. They that walk by sight, and not by faith, are in danger of losing reason itself, when all about them looks frightful; and their condition is bad indeed, who are mad for the sight of their eyes.

Wesley: Deu 28:36 - Thy king

The calamity shall be both universal, which even thy king shall not be able to avoid, much less the subjects, who have far less advantage and opportunity for escape; and irrecoverable, because he who should protect or rescue them is lost with them, Lam 4:10.

Wesley: Deu 28:36 - Wood and stone

So what formerly was their choice and delight now becomes their plague and misery. And this doubtless was the condition of many Israelites under the Assyrian and Balylonish captivities.

Wesley: Deu 28:43 - Within thee

Within thy gates; who formerly honoured and served thee, and were some of them glad of the crumbs which fell from thy table.

Wesley: Deu 28:45 - Moreover all these curses

It seems Moses has been hitherto foretelling their captivity in Babylon, by which even after their return, they were brought to the low condition mentioned, Deu 28:44. But in the following he foretells their last destruction by the Romans. And the present deplorable state of the Jewish nation, so exactly answers this prediction, that it is an incontestable proof of the truth of the prophecy, and consequently of the divine authority of the scriptures. And this destruction more dreadful than the former shews, that their sin in rejecting Christ, was 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 idolatry in seventy years. But under this last destruction, they continue above sixteen hundred years incurably averse to the Lord Jesus.

Wesley: Deu 28:46 - They

These curses now mentioned.

Wesley: Deu 28:46 - A wonder

Signal and wonderful to all that hear of them. 'Tis amazing, a people so incorporated, should be so universally disperst! And that a people scattered in all nations, should not mix with any, but like Cain, be fugitives and vagabonds, and yet so marked as to be known.

Wesley: Deu 28:54 - Evil

Unkind, envious, covetous to monopolize these dainty bits to themselves, and grudging that their dearest relations should have any part of them.

Wesley: Deu 28:56 - Evil

Unmerciful: she will desire or design their destruction for her food.

Wesley: Deu 28:57 - Her young one

Heb.

Wesley: Deu 28:57 - after

birth: that which was loathsome to behold, will now be pleasant to eat; and together with it she shall eat the child which was wrapt up in it, and may be included in this expression.

Wesley: Deu 28:57 - Which she shall bear

Or, which she shall have born, that is, her more grown children.

Wesley: Deu 28:57 - She shall eat them

This was fulfilled more than once, to the perpetual reproach of the Jewish nation. Never was the like done either by Greek or Barbarian. See the fruit of being abandoned by God!

Wesley: Deu 28:63 - To destroy you

His just indignation against you will be so great, that it will be a pleasure to him to take vengeance on you. For though he doth not delight in the death of a sinner in itself, yet he doth delight in glorifying his justice upon incorrigible sinners, seeing the exercise of all his attributes must needs please him, else he were not perfectly happy.

Wesley: Deu 28:65 - Neither shall thy foot have rest

Ye shall have no settlement in the land whither you are banished, but there you shall be tossed about from place to place, and sold from person to person, or Cain - like, wander about.

Wesley: Deu 28:66 - Thy life shall hang in doubt

Either because thou art in the hands of thy enemies that have power, and want no will, to destroy thee: or because of the terrors of thy own mind, and the guilt of thy conscience making thee to fear, even where no fear is.

Wesley: Deu 28:68 - Into Egypt

Which was literally fulfilled under Titus, when multitudes of them were carried thither in ships, and sold for slaves. And this expression seems to mind them of that time when they went over the sea without ships, God miraculously drying up the sea before them, which now they would have occasion sadly to remember.

Wesley: Deu 28:68 - By the way

Or, to the way.

Wesley: Deu 28:68 - And the way seems not to be meant here of the usual road

way from Canaan to Egypt, which was wholly by land, but to be put for the end of the way or journey, even the land of Egypt, for to this, and not to the road - way between Canaan and Egypt, agree the words here following, whereof I speak unto thee, thou shalt see it, (that is, Egypt) no more again.

Wesley: Deu 28:68 - No man shall buy you

Either because the number of your captives shall be so great, that the market shall be glutted with you; or because you shall be so loathsome and contemptible that men shall not be willing to have you for slaves. And this was the condition of the Jews after the destruction of Jerusalem, as Josephus the Jew hath left upon record. Let us all learn hence, to stand in awe and not to sin. I have heard of a wicked man (says Mr. Henry) who on reading these threatenings, was so enraged, that he tore the leaf out of his bible. But to what purpose is it, to deface a copy, while the original remains unchangeable? By which it is determined, that the wages of sin is death: yea, a death more dreadful than all that is here spoken!

JFB: Deu 28:1 - if thou shalt hearken diligently unto the voice of the Lord thy God

In this chapter the blessings and curses are enumerated at length, and in various minute details, so that on the first entrance of the Israelites into the land of promise, their whole destiny was laid before them, as it was to result from their obedience or the contrary.

JFB: Deu 28:2 - all these blessings shall come on thee

Their national obedience was to be rewarded by extraordinary and universal prosperity.

JFB: Deu 28:7 - flee before thee seven ways

That is, in various directions, as always happens in a rout.

JFB: Deu 28:10 - called by the name of the Lord

That they are really and actually His people (Deu 14:1; Deu 26:18).

JFB: Deu 28:11 - the Lord shall make thee plenteous in goods

Beside the natural capabilities of Canaan, its extraordinary fruitfulness was traceable to the special blessing of Heaven.

JFB: Deu 28:12 - The Lord shall open unto thee his good treasure

The seasonable supply of the early and latter rain was one of the principal means by which their land was so uncommonly fruitful.

JFB: Deu 28:12 - thou shalt lend unto many nations, and thou shalt not borrow

That is, thou shalt be in such affluent circumstances, as to be capable, out of thy superfluous wealth, to give aid to thy poorer neighbors.

JFB: Deu 28:13-14 - the head, and not the tail

An Oriental form of expression, indicating the possession of independent power and great dignity and acknowledged excellence (Isa 9:14; Isa 19:15).

JFB: Deu 28:15-20 - But . . . if thou wilt not hearken unto the voice of the Lord

Curses that were to follow them in the event of disobedience are now enumerated, and they are almost exact counterparts of the blessings which were described in the preceding context as the reward of a faithful adherence to the covenant.

JFB: Deu 28:21 - pestilence

Some fatal epidemic. There is no reason, however, to think that the plague, which is the great modern scourge of the East, is referred to.

JFB: Deu 28:22 - a consumption

A wasting disorder; but the modern tuberculosis is almost unknown in Asia.

JFB: Deu 28:22 - fever . . . inflammation . . . extreme burning

Fever is rendered "burning ague" (Lev 26:16), and the others mentioned along with it evidently point to those febrile affections which are of malignant character and great frequency in the East.

JFB: Deu 28:22 - the sword

Rather, "dryness"--the effect on the human body of such violent disorders.

JFB: Deu 28:22 - blasting, and with mildew

Two atmospheric influences fatal to grain.

JFB: Deu 28:23 - heaven . . . brass . . . earth . . . iron

Strong Oriental figures used to describe the effects of long-continued drought. This want of regular and seasonable rain is allowed by the most intelligent observers to be one great cause of the present sterility of Palestine.

JFB: Deu 28:24 - the rain of thy land powder and dust

An allusion probably to the dreadful effects of tornadoes in the East, which, raising the sands in immense twisted pillars, drive them along with the fury of a tempest. These shifting sands are most destructive to cultivated lands; and in consequence of their encroachments, many once fertile regions of the East are now barren deserts.

JFB: Deu 28:27 - the botch of Egypt

A troublesome eruption, marked by red pimples, to which, at the rising of the Nile, the Egyptians are subject.

JFB: Deu 28:27 - emerods

Fistulæ or piles.

JFB: Deu 28:27 - scab

Scurvy.

JFB: Deu 28:27 - itch

The disease commonly known by that name; but it is far more malignant in the East than is ever witnessed in our part of the world.

JFB: Deu 28:28 - madness, and blindness, and astonishment of heart

They would be bewildered and paralyzed with terror at the extent of their calamities.

JFB: Deu 28:29-33 - thou shalt grope at noonday

A general description of the painful uncertainty in which they would live. During the Middle Ages the Jews were driven from society into hiding-places which they were afraid to leave, not knowing from what quarter they might be assailed and their children dragged into captivity, from which no friend could rescue, and no money ransom them.

JFB: Deu 28:35 - the Lord shall smite thee in the knees, and in the legs

This is an exact description of elephantiasis, a horrible disease, something like leprosy, which attacks particularly the lower extremities.

JFB: Deu 28:36 - The Lord shall bring thee, and thy king, &c.

This shows how widespread would be the national calamity; and at the same time how hopeless, when he who should have been their defender shared the captive fate of his subjects.

JFB: Deu 28:36 - there shalt thou serve other gods, wood and stone

The Hebrew exiles, with some honorable exceptions, were seduced or compelled into idolatry in the Assyrian and Babylonish captivities (Jer 44:17-19). Thus, the sin to which they had too often betrayed a perverse fondness, a deep-rooted propensity, became their punishment and their misery.

JFB: Deu 28:37 - And thou shalt become an astonishment, a proverb, and a byword, among all nations whither the Lord shall lead thee, &c.

The annals of almost every nation, for eighteen hundred years, afford abundant proofs that this has been, as it still is, the case--the very name of Jew being a universally recognized term for extreme degradation and wretchedness.

JFB: Deu 28:49 - The Lord shall bring a nation against thee from far

The invasion of the Romans--"they came from far." The soldiers of the invading army were taken from France, Spain, and Britain--then considered "the end of the earth." Julius Severus, the commander, afterwards Vespasian and Hadrian, left Britain for the scene of contest. Moreover, the ensign on the standards of the Roman army was "an eagle"; and the dialects spoken by the soldiers of the different nations that composed that army were altogether unintelligible to the Jews.

JFB: Deu 28:50 - A nation of fierce countenance

A just description of the Romans, who were not only bold and unyielding, but ruthless and implacable.

JFB: Deu 28:51 - he shall eat the fruit of thy cattle, &c.

According to the Jewish historian, every district of the country through which they passed was strewn with the wrecks of their devastation.

JFB: Deu 28:52 - he shall besiege thee . . . until thy high and fenced walls come down

All the fortified places to which the people betook themselves for safety were burnt or demolished, and the walls of Jerusalem itself razed to the ground.

JFB: Deu 28:53-57 - And thou shalt eat the fruit of thine own body

(See 2Ki 6:29; Lam 4:10). Such were the dreadful extremities to which the inhabitants during the siege were reduced that many women sustained a wretched existence by eating the flesh of their own children. Parental affection was extinguished, and the nearest relatives were jealously, avoided, lest they should discover and demand a share of the revolting viands.

JFB: Deu 28:62 - ye shall be left few in number

There has been, ever since the destruction of Jerusalem, only an inconsiderable remnant of Jews existing in that land--aliens in the land of their fathers; and of all classes of the inhabitants they are the most degraded and miserable beings, dependent for their support on contributions from other lands.

JFB: Deu 28:63 - ye shall be plucked from off the land

Hadrian issued a proclamation, forbidding any Jews to reside in Judea, or even to approach its confines.

JFB: Deu 28:64 - the Lord shall scatter thee among all people

There is, perhaps, not a country in the world where Jews are not to be found. Who that looks on this condition of the Hebrews is not filled with awe, when he considers the fulfilment of this prophecy?

JFB: Deu 28:68 - The Lord shall bring thee into Egypt again with ships

The accomplishment of this prediction took place under Titus, when, according to JOSEPHUS, multitudes of Jews were transported in ships to the land of the Nile, and sold as slaves. "Here, then, are instances of prophecies delivered above three thousand years ago; and yet, as we see, being fulfilled in the world at this very time; and what stronger proofs can we desire of the divine legation of Moses? How these instances may affect others I know not; but for myself, I must acknowledge, they not only convince but amaze and astonish me beyond expression; they are truly, as Moses foretold (Deu 28:45-46) they would be, 'a sign and a wonder for ever'" [BISHOP NEWTON].

Clarke: Deu 28:2 - All these blessings shall come on thee

All these blessings shall come on thee - God shall pour out his blessing from heaven upon thee. And overtake thee. Upright men are represented as going to the kingdom of God, and God’ s blessings as following and overtaking them in their heavenly journey. There are several things in this verse worthy of the most careful observation: - 1. If thou shalt hearken unto the voice of the Lord thy God. The voice of God must be heard; without a Divine revelation how can the Divine will be known? And if not known, it cannot be fulfilled. 2. When God speaks, men must hearken to the words of his mouth. He who does not hearken will not obey. 3. He who hearkens to the words of God must set out for the kingdom of heaven. The curse must fall on him who stands in the way of sinners, and will overtake them who loiter in the way of righteousness. 4. Those who run in the way of God’ s testimonies shall have an abundance of blessing. Blessings shall come upon them, and blessings shall overtake them - in every part of their march through life they shall continue to receive the fulfillment of the various promises of God which relate to all circumstances, vicissitudes, trials, stages of life, etc., etc., each overtaking them in the time and place where most needed.

Clarke: Deu 28:3 - In the city

In the city - In all civil employments. In the field - in all agricultural pursuits.

Clarke: Deu 28:4 - Fruit of thy body

Fruit of thy body - All thy children. Increase of thy kine, etc.; every animal employed in domestic and agricultural purposes shall be under the especial protection of Divine Providence.

Clarke: Deu 28:5 - Thy basket

Thy basket - Thy olive gathering and vintage, as the basket was employed to collect those fruits

Clarke: Deu 28:5 - Store

Store - משארת mishereth , kneading-trough, or remainder; all that is laid up for future use, as well as what is prepared for present consumption. Some think that by basket all their property abroad may be meant, and by store all that they have at home, i. e., all that is in the fields, and all that is in the houses. The following note of Mr. Harmer is important: -

"Commentators seem to be at a great loss how to explain the basket and the store mentioned Deu 28:5, Deu 28:17. Why Moses, who in the other verses mentions things in general, should in this case be so minute as to mention baskets, seems strange; and they that interpret either the first or the second of these words of the repositories of their corn, etc., forget that their barns or storehouses are spoken of presently after this in Deu 28:8. Might I be permitted to give my opinion here, I should say that the basket, טנא tene , in this place means their travelling baskets, and the other word משארת mishereth , (their store), signifies their leathern bags, in both which they were wont to carry things in travelling. The first of these words occurs nowhere else in the Scriptures but in the account that is given us of the conveyance in which they were to carry their first-fruits to Jerusalem; the other nowhere but in the description of the hurrying journey of Israel out of Egypt, where it means the utensils in which they then carried their dough, which I have shown elsewhere in these papers means a piece of leather drawn together by rings, and forming a kind of bag. Agreeably to this, Hasselquist informs us that the Eastern people use baskets in travelling; for, speaking of that species of the palm tree which produces dates, and its great usefulness to the people of those countries, he tells us that of the leaves of this tree they make baskets, or rather a kind of short bags, which are used in Turkey on journeys and in their houses; pages 261,262. Hampers and panniers are English terms denoting travelling baskets, as tene seems to be a Hebrew word of the same general import, though their forms might very much differ, as it is certain that of the travelling baskets mentioned by Hasselquist now does

"In like manner as they now carry meal, figs, and raisins, in a goat’ s skin in Barbary for a viaticum, they might do the same anciently, and consequently might carry merchandise after the same manner, particularly their honey, oil, and balm, mentioned Eze 27:17. They were the proper vessels for such things. So Sir J. Chardin, who was so long in the East, and observed their customs with so much care, supposed, in a manuscript note on Gen 43:11, that the balm and the honey sent by Jacob into Egypt for a present were carried in a goat or kid’ s skin, in which all sorts of things, both dry and liquid, are wont to be carried in the East. "Understood after this manner, the passage promises Israel success in their commerce, as the next verse (the 6th) promises them personal safety in their going out and in their return. In this view the passage appears with due distinctness, and a noble extent."- Observations, vol. 2:, p. 181.

Clarke: Deu 28:6 - When thou comest in

When thou comest in - From thy employment, thou shalt find that no evil has happened to the family or dwelling in thy absence

Clarke: Deu 28:6 - When thou goest out

When thou goest out - Thy way shall be made prosperous before thee, and thou shalt have the Divine blessing in all thy labors.

Clarke: Deu 28:7 - The Lord shall cause thine enemies, etc.

The Lord shall cause thine enemies, etc. - This is a promise of security from foreign invasion, or total discomfiture of the invaders, should they enter the land. They shall come against thee one way - in the firmest and most united manner. And flee seven ways - shall be utterly broken, confounded, and finally routed.

Clarke: Deu 28:8 - The Lord shall command the blessing upon thee

The Lord shall command the blessing upon thee - Every thing that thou hast shall come by Divine appointment; thou shalt have nothing casually, but every thing, both spiritual and temporal, shall come by the immediate command of God.

Clarke: Deu 28:9 - The Lord shall establish thee a holy people unto himself

The Lord shall establish thee a holy people unto himself - This is the sum of all blessings, to be made holy, and be preserved in holiness

Clarke: Deu 28:9 - If thou shalt keep, etc.

If thou shalt keep, etc. - Here is the solemn condition; if they did not keep God’ s testimonies, taking them for the regulators of their lives, and according to their direction walking in his ways, under the influence and aids of his grace, then the curses, and not the blessings, must be their portion. See Deu 28:15, etc.

Clarke: Deu 28:12 - The Lord shall open unto thee his good treasure

The Lord shall open unto thee his good treasure - The clouds, so that a sufficiency of fructifying showers should descend at all requisite times, and the vegetative principle in the earth should unfold and exert itself, so that their crops should be abundant.

Clarke: Deu 28:14 - Thou shalt not go aside - to the right hand or to the left

Thou shalt not go aside - to the right hand or to the left - The way of obedience is a straight way; it goes right forward; he who declines either to right or left from this path goes astray and misses heaven.

Clarke: Deu 28:20 - Cursing

Cursing - This shall be thy state; vexation - grief, trouble, and anguish of heart; rebuke - continual judgments, and marks of God’ s displeasure.

Clarke: Deu 28:21 - The pestilence cleave unto thee

The pestilence cleave unto thee - ידבק יהוה בך אה הדבר yadbek Yehovah becha eth haddaber , the Lord shall cement the pestilence or plague to thee. Sept., Προσκολλησει Κυριος εις σε τον θανατον, The Lord will glue - inseparably attach, the death unto thee. How dreadful a plague it must be that ravages without intermission, any person may conceive who has ever heard the name.

Clarke: Deu 28:22 - Consumption

Consumption - שחפת shachepheth , atrophy through lack of food; from שחף shacaph , to be in want

Clarke: Deu 28:22 - Fever

Fever - קדחת kaddachath , from קדח kadach , to be kindled, burn, sparkle; a burning inflammatory fever

Clarke: Deu 28:22 - Inflammation

Inflammation - דלקת dalleketh , from דלק dalak , to pursue eagerly, to burn after; probably a rapidly consuming cancer

Clarke: Deu 28:22 - Extreme burning

Extreme burning - חרחר charchur , burning upon burning, scald upon scald; from חר char , to be heated, enraged, etc. This probably refers, not only to excruciating inflammations on the body, but also to the irritation and agony of a mind utterly abandoned by God, and lost to hope. What an accumulation of misery! how formidable! and especially in a land where great heat was prevalent and dreadful

Clarke: Deu 28:22 - Sword

Sword - War in general, enemies without, and civil broils within. This was remarkably the case in the last siege of Jerusalem

Clarke: Deu 28:22 - Blasting

Blasting - שדפון shiddaphon , probably either the blighting east wind that ruined vegetation, or those awful pestilential winds which suffocate both man and beast wherever they come. These often prevail in different parts of the East, and several examples have already been given. See Gen 41:6 (note)

Clarke: Deu 28:22 - Mildew

Mildew - ירקון yerakon , an exudation of the vegetative juice from different parts of the stalk, by which the maturity and perfection of the plant are utterly prevented. It comes from ירק yarak , to throw out moisture

Of these seven plagues, the five former were to fall on their bodies, the two latter upon their substance. What a fearful thing it is to fall into the hands of the living God!

Clarke: Deu 28:23 - Thy heaven - shall be brass, and the earth - iron

Thy heaven - shall be brass, and the earth - iron - The atmosphere should not be replenished with aqueous vapours, in consequence of which they should have neither the early nor the latter rain; hence the earth - the ground, must be wholly intractable, and, through its hardness, incapable of cultivation. God shows them by this that he is Lord of nature; and that drought and sterility are not casualties, but proceed from the immediate appointment of the Lord.

Clarke: Deu 28:24 - The rain of thy land powder and dust

The rain of thy land powder and dust - As their heavens - atmosphere, clouds, etc., were to be as brass - yielding no rain; so the surface of the earth must be reduced to powder; and this, being frequently taken up by the strong winds, would fall down in showers instead of rain. Whole caravans have been buried under showers of sand; and Thevenot, a French traveler, who had observed these showers of dust, etc., says, "They grievously annoy all they fall on, filling their eyes, ears, nostrils, etc."- Travels in the East, part 1, book ii., chap. 80. The ophthalmia in Egypt appears to be chiefly owing to a very fine sand, the particles of which are like broken glass, which are carried about by the wind, and, entering into the ciliary glands, produce grievous and continual inflammations.

Clarke: Deu 28:27 - The Lord will smite thee with the botch

The Lord will smite thee with the botch - שחין shechin , a violent inflammatory swelling. In Job ii., one of the Hexapla versions renders it ελεφας, the elephantiasis, a disease the most horrid that can possibly afflict human nature. In this disorder, the whole body is covered with a most loathsome scurf; the joints are all preternaturally enlarged, and the skin swells up and grows into folds like that of an elephant, whence the disease has its name. The skin, through its rigidity, breaks across at all the joints, and a most abominable ichor flows from all the chinks, etc. See an account of it in Aretaeus, whose language is sufficient to chill the blood of a maniac, could he attend to the description given by this great master, of this most loathsome and abominable of all the natural productions of death and sin. This was called the botch of Egypt, as being peculiar to that country, and particularly in the vicinity of the Nile. Hence those words of Lucretius: -

Est Elephas morbus, qui circum flumina Nil

Nascitur, Aegypto in media; nec praeterea usquam

Lib. vi., ver. 1112

Emerods - עפלים ophalim , from עפל aphal , to be elevated, raised up; swellings, protuberances; probably the bleeding piles

Clarke: Deu 28:27 - Scab

Scab - brg garab does not occur as a verb in the Hebrew Bible, but gharb , in Arabic, signifies a distemper in the corner of the eye, (Castel)., and may amount to the Egyptian ophthalmia , which is so epidemic and distressing in that country: some suppose the scurvy to be intended

Clarke: Deu 28:27 - Itch

Itch - חרס cheres , a burning itch, probably something of the erysipelatous kind, or what is commonly called St. Anthony’ s fire

Clarke: Deu 28:27 - Whereof thou canst not be healed

Whereof thou canst not be healed - For as they were inflicted by God’ s justice, they could not of course be cured by human art.

Clarke: Deu 28:28 - The Lord shall smite thee with madness

The Lord shall smite thee with madness - שגעון shiggaon , distraction, so that thou shalt not know what to do

Clarke: Deu 28:28 - And blindness

And blindness - עורון ivvaron , blindness, both physical and mental; the גרב garab , (Deu 28:27), destroying their eyes, and the judgments of God confounding their understandings

Clarke: Deu 28:28 - Astonishment

Astonishment - תמהון timmahon , stupidity and amazement. By the just judgments of God they were so completely confounded, as not to discern the means by which they might prevent or remove their calamities, and to adopt those which led directly to their ruin. How true is the ancient saying, Quos Deus vult perdere, prius dementat ! "Those whom God is determined to destroy, he first infatuates."But this applies not exclusively to the poor Jews: how miserably infatuated have the powers of the continent of Europe been, in all their councils and measures, for several years past! And what is the result? They have fallen - most deplorably fallen!

Clarke: Deu 28:29 - Thou shalt be only oppressed, etc.

Thou shalt be only oppressed, etc. - Perhaps no people under the sun have been more oppressed and spoiled than the rebellious Jews. Indeed, this has been their portion, with but little intermission, for nearly 1,800 years. And still they grope at noon day, as the blind gropeth in darkness - they do not yet discover, notwithstanding the effulgence of the light by which they are encompassed, that the rejection of their own Messiah is the cause of all their calamities.

Clarke: Deu 28:30 - Thou shalt betroth a wife, etc.

Thou shalt betroth a wife, etc. - Can any heart imagine any thing more grievous than the evils threatened in this and the following verses? To be on the brink of all social and domestic happiness, and then to be suddenly deprived of all, and see an enemy possess and enjoy every thing that was dear to them, must excite them to the utmost pitch of distraction and madness. They have, it is true, grievously sinned; but, O ye Christians, have they not grievously suffered for it? Is not the stroke of God heavy enough upon them? Do not then, by unkind treatment or cruel Oppression, increase their miseries. They are, above all others, the men who have seen affliction by the stroke of his rod; Lam 3:1.

Clarke: Deu 28:32 - Thy sons and thy daughters shall be given unto another people

Thy sons and thy daughters shall be given unto another people - In several countries, particularly in Spain and Portugal, the children of the Jews have been taken from them by order of government, and educated in the Popish faith. There have been some instances of Jewish children being taken from their parents even in Protestant countries.

Clarke: Deu 28:35 - With a sore botch

With a sore botch - שחין shechin , an inflammatory swelling, a burning boil. See Deu 28:27.

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Can any thing be conceived more dreadful than the calamities threatened in these verses?

Clarke: Deu 28:48 - Therefore shalt thou serve thine enemies

Therefore shalt thou serve thine enemies - Because they would not serve God, therefore they became slaves to men.

Clarke: Deu 28:49 - A nation - from far

A nation - from far - Probably the Romans

Clarke: Deu 28:49 - As the eagle flieth

As the eagle flieth - The very animal on all the Roman standards. The Roman eagle is proverbial

Clarke: Deu 28:49 - Whose tongue thou shalt not understand

Whose tongue thou shalt not understand - The Latin language, than which none was more foreign to the structure and idiom of the Hebrew.

Clarke: Deu 28:52 - He - Nebuchadnezzar first, (2Ki 25:1, 2Ki 25:2, etc)., and Titus next; shall besiege thee

He - Nebuchadnezzar first, (2Ki 25:1, 2Ki 25:2, etc)., and Titus next; shall besiege thee - beset thee round on every side, and cast a trench around thee: viz., lines of circumvallation, as our Lord predicted; (see Mat 24:1, etc., and Luk 21:5, etc.); in all thy gates throughout all thy land - all thy fenced cities, which points out that their subjugation should be complete, as both Jerusalem and all their fortified places should be taken. This was done literally by Nebuchadnezzar and the Romans.

Clarke: Deu 28:56 - The tender and delicate woman

The tender and delicate woman - This was literally fulfilled when Jerusalem was besieged by the Romans; a woman named Mary, of a noble family, driven to distraction by famine, boiled and ate her own child! See a similar case 2Ki 6:29 (note); and Lev 26:29 (note).

Clarke: Deu 28:57 - Toward her young one - and toward her children which she shall bear

Toward her young one - and toward her children which she shall bear - There seems to be a species of tautology in the two clauses of this verse, which may be prevented by translating the last word, שליתה shilyathah , literally, her secondines, which is the meaning of the Arabic sala , not badly understood by the Septuagint, χοριον αυτης, the chorion or exterior membrane, which invests the fetus in the womb; and still better translated by Luther, the after-birth; which saying of Moses strongly marks the deepest distress, when the mother is represented as feeling the most poignant regret that her child was brought forth into such a state of suffering and death; and 2dly, that it was likely, from the favorable circumstances after the birth, that she herself should survive her inlaying. No words can more forcibly depict the miseries of those dreadful times. On this ground I see no absolute need for Kennicott’ s criticism, who, instead of ובשליתה ubeshilyathah , against her secondines, reads ובשלה ubashelah , and she shall boll, and translates the 56th and 57th verses as follows: "The tender and delicate woman among you, who would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, and toward her son, and toward her daughter. 57. And she shall boil that which cometh out from between her feet, even her children, which she shall bear, for she shall eat them, for want of all things, secretly."These words, says he, being prophetical, are fulfilled in 2Ki 6:29, for we read there that two women of Samaria having agreed to eat their own children, one was actually boiled, where the very same word, בשל bashal is used. See Kennicott’ s Dissertations on 1 Chronicles 11, etc., p. 421.

Clarke: Deu 28:64 - The Lord shall scatter thee among all people

The Lord shall scatter thee among all people - How literally has this been fulfilled! The people of the Jews are scattered over every nation under heaven.

Clarke: Deu 28:65 - No ease - a trembling heart, and failing of eyes

No ease - a trembling heart, and failing of eyes - The trembling of heart may refer to their state of continual insecurity, being, under every kind of government, proscribed, and, even under the most mild, uncertain of toleration and protection; and the failing of eyes, to their vain and ever-disappointed expectation of the Messiah.

Clarke: Deu 28:68 - And the Lord shall bring thee into Egypt again

And the Lord shall bring thee into Egypt again - That is, into another state of slavery and bondage similar to that of Egypt, out of which they had been lately brought. And there ye shall be sold, that is, be exposed to sale, or expose yourself to sale as the word התמכרתם hithmaccartem may be rendered; they were vagrants, and wished to become slaves that they might be provided with the necessaries of life. And no man shall buy you; even the Romans thought it a reproach to have a Jew for a slave, they had become so despicable to all mankind. When Jerusalem was taken by Titus, many of the captives, which were above seventeen years of age, were sent into the works in Egypt. See Josephus, Antiq., b. xii, 100:1, 2, War b. vi., c. 9, s. 2; and above all, see Bp. Newton’ s Dissertations on the Prophecies

The first verse of the next chapter, in some of the most correct Hebrew Bibles, makes the 69th of this; and very properly, as the second verse of the following chapter begins a new subject

This is an astonishing chapter: in it are prophecies delivered more than 3,000 years ago, and now fulfilling

O God, how immense is thy wisdom, and how profound thy counsels! To thee alone are known all thy works from the beginning to the end. What an irrefragable proof does this chapter, compared with the past and present state of the Jewish people, afford of the truth and Divine origin of the Pentateuch!

Calvin: Deu 28:1 - And it shall come to pass, if thou shalt hearken

1.And it shall come to pass, if thou shalt hearken. He teaches the same thing as before in different words; but the diversity of expression, as well as the repetition, tends to its confirmation. First, God says that He would deal with them so bountifully that they should excel all other nations; for this is the meaning of the words, that they should be illustrious above all the rest of the world on account of the special blessings of God. He afterwards enumerates the blessings which shall never depart from them, if they persevere in the service of God; and here it must be observed that they are reminded, not only in how many ways God is bountiful towards His servants, but also to how many necessities they are exposed, which require His direct and constant aid; for if we are blessed in the city and in the field, we can no more move a foot than stand still, except by His blessing. Such also is the tendency of the whole list, that a scarcity of all things impends over us at every moment, unless God should continually succor us by remedies sent down from heaven, and that every good thing can only come from that one source.

Calvin: Deu 28:9 - The Lord shall establish thee a holy people unto himself

9.The Lord shall establish thee a holy people unto himself. This refers indeed to earthly blessings, as if Moses said, that by them would be manifested God’s love towards His chosen people; still it rises higher, so that the Israelites, led on by degrees, should learn to embrace God alone, and to trust in Him according to the covenant which He had made with Abraham, “I am thy exceeding great reward.” (Gen 15:1.) For the children of Abraham were set apart and chosen to be a holy people, not only in order that, being well fed, and with a full belly, they should aspire to nothing but earthly things, but that they might be confidently assured that they would be blessed in death as well as life. Although their adoption was gratuitous, still, inasmuch as they were called unto purity, it is not without reason that God promises that what He had spoken should be sure, if by keeping the Law the Israelites themselves should continue in the covenant; as much as to say, that their sanctification ²¹⁵ should be firm and perpetual if they walked in the commandments of the Law. When He adds that it should be manifest “to ²¹⁶ all people of the earth that the name of God was called upon them,” it is equivalent to saying, that it should be known that they were under God’s defense and patronage, and that thus they should always be safe and secure in His protection.

Calvin: Deu 28:12 - The Lord shall open to thee his good treasure

12.The Lord shall open to thee his good treasure. He again repeats, that the goodness of God shines forth in many ways in the life of men, since He not only supplies the bread that they eat, but that the rain which descends from heaven waters the earth; and that thus He produces whatever is required for food from His plenteous store-house or treasure. Let us learn, therefore, both above and beneath, as well in the temperature of the atmosphere, in the quickening heat of the sun, in the rain, and in other means, as in the fertility of the earth, to contemplate the manifold riches which God brings forth from His treasures. And when He declares that He will bless the work of our hands, hence, too, let us learn that we can attain nothing by our industry and hardest labors, except in so far as God vouchsafes us good success; and that all our efforts without His secret blessing are mere useless fatigue. For the figure which Paul uses in reference to the spiritual culture of the Church, is taken from nature itself:

“Neither is he that planteth anything, neither he that watereth, but God that giveth the increase.” (1Co 3:7.)

God would not, indeed, have ²¹⁷ us lie idle, and therefore He requires the labor of our hands, but He would have the fruit of our labors attributed to Himself.

After having spoken of the whole Law, and forbidden that they should turn aside to the right or the left, He adverts to the principal point, i. e. , that they should not revolt to strange gods. Wherefore, the sum comes to this, that, in order that God may continue to shew us the favor which He has begun towards us, we ought on our sides to be altogether submissive to His rule. This indeed He demands of us by His word, and enables us to perform it by the power of His Spirit; not, it is true, fully to do our duty, but to strive to reach the goal; and, whereas we are far from attaining perfection, His indulgence supplies what is wanting in us.

Here, however, a difficult question arises, — If all prosperity proceeds from the peculiar blessing which God vouchsafes to His servants, whence is it that many of His despisers have children, easy and happy circumstances, abundance of the fruits of fire earth, enjoyment and luxury, honors and power? I answer, that the happy condition of life, which He assigns to His servants, does not prevent Him from diffusing His bounty promiscuously over the whole human race. He is truly called in Psa 36:6, the preserver of “man and beast.” It is said elsewhere, ²¹⁸ that His mercy is extended over all His creatures, (Psa 145:17;) and justly does Christ exalt His unbounded goodness, in that “He maketh his sun to rise on the evil and on the good.” (Mat 5:45.) But equally true is the exclamation of the Prophet;

“Oh, how great is thy goodness, which thou hast laid up
for them that fear thee!” (Psa 31:19.)

For since all without exception enjoy all the supports of life, God’s goodness, which thus contends with the wickedness of men, shines forth universally even towards the ungodly, so that He does not cease to cherish and preserve those whom He has created, although they be unworthy. He therefore does good to the ungodly, because He is their Creator; besides, in order to keep the minds of believers in suspense in expectation of the final judgment, He now suffers many things to be confusedly mixed together, and hides His judgment in the darkness of night, as it were, or at least under clouds; whilst He also so tempers His patience towards the reprobate, as that, in this confusion of which I have spoken, some signs of His anger and favor are manifested. Thus, although the government of the world is not yet reduced to a perfect rule, still God shews by it that He is both the avenger of sins and the rewarder of righteousness, and some sparks are seen through the darkness; whilst the faithful, although they do not attain to the full enjoyment of the blessing promised them, nevertheless taste of it as far as is expedient. But to the ungodly, although they abound with all sorts of good things, not a single drop of God’s goodness is dispensed; for unless a sense of God’s paternal favor is awakened by His blessing, the blessing itself ceases to exist; nay, the more they gorge themselves, they attain to a deadly fatness; and God purposely lifts them up, that He may cast them down more heavily from their high estate. In a word, they are fed, as the Prophet says, ²¹⁹ “unto the day of slaughter.”

It must be concluded, therefore, that the blessings which God here promises to His servants are seasoned by Him with spiritual salt, lest they should be tasteless; whilst the reprobate, who are destitute of a sense of His grace, are also deprived altogether of all His blessings. There still, however, remains a difficulty, because the felicity here spoken of does not always, nor equally fall to the lot of God’s servants; nay, even under the Law they were sharply tried by many troubles and adversities. I answer, that since none, not even the most holy, was ever a perfect keeper of the Law, since none was ever free from all transgression, it is no cause of surprise that they only partially enjoyed the promised blessings; inasmuch as they were not fit recipients ( capaces) of their fullness; and, if it sometimes happens that they are chastised more severely than the ungodly, neither in this is there any absurdity, since God usually begins His judgment at His own house. (Isa 10:12; 1Pe 4:17.) Still, even in this confusion we see what the Prophet teaches, that the righteous are never forsaken, (Psa 37:25,) and that they are like green and fruitful olive-trees in the courts of the Lord, (Psa 52:8,) whilst the ungodly, although for a season they may be exalted like cedars of Lebanon, yet are plucked up in a moment by the roots, so that no trace of them remains.

Calvin: Deu 28:15 - But it shall come to pass, if thou wilt not hearken

15.But it shall come to pass, if thou wilt not hearken. This list of curses is longer than the previous one which was proclaimed from Mount Sinai, undoubtedly because the Spirit of God foresaw that the sluggishness of the people had need of sharper stimulants. If they had been only moderately teachable, what they had already heard would have been even more than sufficient to alarm them; but now God redoubles His threatenings against them in their inertness and forgetfulness, that they might not only be compelled to fear, but also aroused by constant reminding. For this reason, He declares that they should be “cursed in the city and in the field,” i e. , at home and abroad, in the house or out of the house; and again, that their food should be cursed in the seed and in the meal. Afterwards, He enumerates three kinds of fruit in which they should be cursed, viz., their own offspring, the produce of the soil, and the young of their animals; for all these Scripture embraces in the word fruit, as sufficiently appears from this passage.

Calvin: Deu 28:19 - Cursed shalt thou be when thou comest in

19.Cursed shalt thou be when thou comest in. God here pronounces that all their undertakings should meet with ill success; for going out and coming in signifies their various actions, and the whole course of their life; and this is more clearly expressed in the next verse, where He denounces against them misfortune in all their affairs, in that God would confound and mar whatever they should undertake. The words ²³⁷ מהומה , mehumah, and מגערת , migegnereth, are indeed variously explained. Still the sum comes to this, that God would be against them, so as to discomfit and overthrow all their counsels and labors. Hence we are taught that all men’s endeavors are useless and vain, unless they seek for success from God.

Calvin: Deu 28:21 - The Lord shall make the pestilence cleave unto thee

21.The Lord shall make the pestilence cleave unto thee. He now proceeds to diseases which are as it were the lictors of God; and finally, His executioners, if men pertinaciously continue in their ungodliness. He does not, therefore, merely declare that He will send the pestilence, but that He will cause it to cleave to them, and when it shall have once laid hold of them, that it shall be impossible to remove it. It might also be translated, The Lord shall cause that the pestilence should seize thee; but with the same meaning, viz., that the pestilence should be fixed, or glued ( agglutinatam) upon them, until it should consume them in the Holy Land itself. He adds phthisis, or consumption, which disease emaciates the body, and gradually exhausts its juices. It is superfluous to speak particularly of the other diseases, only let us learn that, whilst the multitude of diseases is almost innumerable, they are all so many ministers ( satellites) prepared to execute God’s vengeance. It is true, indeed, that diseases are contracted in various ways, and especially by intemperance; still, this does not prevent God from smiting the transgressors of the Law with them, although no natural cause may be apparent. He adds war, which He designates by the name of “the sword,” but of this curse He will soon speak more fully.

He then unfolds in more distinct detail what He had before adverted to with respect to the curse on the produce of the land. And, first, He names two blights of the corn, which destroy it just as it is ripening, and snatch the bread, as it were, out of men’s mouths; for dryness ²³⁸ is not here used for all want of moisture in the soil, but for that emptying of the ears, which is caused by the east wind. Mildew occurs from the sudden heat of the sun, if it strikes upon the corn when moistened with cold dew. Now, although these evils arise from natural causes, still God, the Author of nature, in His supreme power, so controls the atmosphere, that its unwholesomeness is His undoubted scourge. ²³⁹

Calvin: Deu 28:23 - And thy heaven that is over thy head

23.And thy heaven that is over thy head. He enumerates other causes of barrenness, and especially drought. Often does God by the Prophets, desirous of giving a token of His favor towards the people, promise them the rain of autumn and of spring: the one immediately following the sowing, the other giving growth to the fruits before they begin to ripen; whilst in many passages He also threatens that it should be withheld. To this refers what He now says, that the heavens shall be of brass, and the earth of iron, because neither shall the moisture descend from heaven to fertilize the earth, whilst the earth, bound up and hardened, shall have no juice or dampness in order to production. Whence we gather, that not even a drop of rain falls to the earth except distilled by God, and that whenever it rains, the earth is irrigated as if by His hand. It must, however, be observed, as we have seen before, that the land of Canaan was not like Egypt, which was watered by the care and industry of man, but fertilized by the bounty of heaven. Thus God, by the Prophet, marks the degrees which are worthy of observation, viz., that when He is reconciled to His people, He will “hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil;” so that, finally, all these things shall hear starving men. ²⁴⁰ (Hos 2:21.)

It is not superfluous that He should expressly speak of the “heaven over our head,” and the earth that is “under our feet,” for He thus indicates that His weapons are prepared both above and below to execute His vengeance, so as to assail the people on all sides. Another Prophet confirms this, although only in a brief allusion:

“Therefore the heaven over you is stayed from dew, and the earth is stayed from her fruit; and I called for a drought,” etc. (Hag 1:10.)

Another mode of expression is then used to make the same thing more sure, viz., that the rain should be turned into “powder and dust;” still this clause may be explained in two ways, either that the rain shall no more fertilize the ground than as if it were ashes; or that, instead of rain, dust should fall, as though God would dry up the rich soil by scattering ashes on it.

Calvin: Deu 28:25 - The Lord shall cause thee to be smitten before thine enemies

25.The Lord shall cause thee to be smitten before thine enemies. What He had briefly threatened in His mention of “the sword,” He now more fully pursues, that they should be given up to the will of their enemies, so as to be indiscriminately slaughtered. We have previously seen that those who execute punishment on the transgressors of the Law, are stirred up and armed by the just judgment of God; Moses does not now touch on that point, but merely declares that the enemies of the people should be their conquerors, should cruelly entreat them and pursue them in their flight. Moreover, in order that God’s judgment might be more conspicuous, He says, that when they have gone out to battle by one way, i e. , with their army in regular order, they should return by seven ways, because, in the confusion of their flight, they should be dispersed in all directions. Hence we gather that the bravery of men is in God’s power, so that He can make cowards of the boldest whenever He so pleases. And we must bear in mind what we shall see elsewhere, “How should one chase a thousand, and two put ten thousand to flight, except God had sold them and had shut them up” under their hand? (Deu 32:30.) And for this reason God calls Himself the God of hosts, in order that believers may live securely under His guardianship; whilst the wicked, and the despisers of the Law, should dread the slightest motion when He is wroth with them.

What follows, that they should be “for ²⁴¹ a removing in all the kingdoms of the earth,” some take to mean that they should be a laughing-stock; because we usually shake or move our heads by way of insult; but others explain it, that they should be wanderers and vagabonds in unknown places of exile. The first exposition is the one I prefer. In Ezekiel ²⁴² (Eze 23:46,) it is used for a tumultuous rout; nor am I indisposed to understand it in this way, that whatever nations shall assail them, they should be shaken by their slightest attacks.

Calvin: Deu 28:26 - And thy carcase shall be meat

26.And thy carcase shall be meat. The punishment is here doubled by the disgrace which is added to death; for it is ignominious to be deprived of burial, and justly reckoned amongst the curses of God; whilst it is a sign of His paternal favor that we should be distinguished from the brutes, inasmuch as the rites of burial arouse us to the hope of resurrection and everlasting life. Wherefore, on the contrary, God deprives of burial those whom He curses. But as we have said that punishments affecting the body are common to the pious and the reprobate, so also we must think of being deprived of sepulture, since it sometimes happens that the reprobate are honorably buried, as Christ relates of the luxurious Dives, (Luk 16:22,) whilst the bodies of the pious are ignominiously cast a prey for birds and beasts; as the Prophet complains in Psa 79:2. Still such an interchange does not prevent God from avenging the contempt of His Law by this mode of punishment, as by pestilence, famine, or sword.

Calvin: Deu 28:27 - The Lord will smite thee with the botch of Egypt

27.The Lord will smite thee with the botch of Egypt. Whether you understand this passage of the extraordinary plagues which God inflicted on the Egyptians at the time of His people’s deliverance, or of the ordinary diseases which had before prevailed among them, though the latter is more probable, still Moses signifies, that whilst the Egyptians were smitten with these plagues, God’s people escaped them, in order that this distinction might more clearly represent His favor. For it could not happen naturally that in the same place the diseases, from which the Israelites were free, should afflict the Egyptians alone. God therefore threatens, that if they should despise His Law, He would deal with them as they had seen Him deal with heathen nations. And assuredly, since God then chose to multiply His people miraculously, it can be by no means doubted but that He wonderfully privileged them by the bestowment of health and rigor. It is doubtful whether by diseases of the fundament He signifies hemorrhoids or prolapsus, or some other secret disease, such as that which attacked the Philistines when they captured the ark of the covenant. (1Sa 5:6.) He subjoins other diseases, in which there appear special marks of God’s wrath; for although they sometimes affect the children of God also, still I have shewn elsewhere that the same punishments are so dealt out to them respectively, that they widely differ from each other. When Job was smitten with terrible ulcers, so as to become corrupt, he seemed for a time to present the marks of a reprobate person; but what in that holy man was an exercise of patience, is in the transgressors of the Law the just reward of their crimes by the curse of God.

Calvin: Deu 28:28 - The Lord shall smite thee with madness and blindness

28.The Lord shall smite thee with madness and blindness. This punishment is very often referred to by the Prophets, when God is said to smite the wicked with a spirit ²⁴³ of giddiness and madness, to make them drunk with astonishment. Now, whatever God declares respecting this blindness or fury of mind, has a wide application; for hence it arises that the wicked rush willfully into vile lusts, shudder at no crime, are hurried headlong to destruction, are utterly deprived of discretion, throw away the remedies which are in their hands; and although ²⁴⁴ the carnal sense is not greatly disturbed by this form of vengeance, still it is much more severe and awful than any bodily disease. The Poets imagined that wicked men were agitated and terrified by the furies, because experience taught them that it was not without a secret impulse from God that they became so senseless, when, their minds being affected, they were like beasts in the shape of men. Even heathens, then, perceived that when the wicked are given over to a reprobate mind, God thus manifests Himself as the just Avenger of their crimes. And so it is in all cases of “astonishment;” for it is plain that those who are thus stupified by their miseries, are prostrated by the hand of God.

Calvin: Deu 28:30 - Thou shalt betroth a wife, and another man

30.Thou shalt betroth a wife, and another man. He here denounces that all they possessed should be rifled and plundered by their enemies. He, however, puts the most painful thing of all in the first place, viz., that they shall be despoiled of their wives, and magnifies the enormity of the evil, by saying, that not only shall the wife be torn from her husband’s bosom, but that the betrothed virgin shall be defiled. The same denunciation is extended to their houses and vineyards. It is grievous indeed to see the fruit of our labors seized on by our enemies before we have been permitted to enjoy them; since the frustration of our hope does not slightly increase our pain. He then passes on to their flocks and their herds: then to their children, and in their case heightens the calamity, in that their sons and their daughters should be taken from them in their very sight, so that their eyes should fail with grief, and their hands, as if dead, should be unable to afford them assistance. For two reasons He says that the robbers, who shall strip them of everything, should be unknown to them; both because they might expect less consideration and kindness from strangers and barbarians than from neighbors; and also that the Jews might be alarmed by this threat, so as not to suppose that they only had to deal with neighboring nations; inasmuch as it was in God’s power to fetch nations from afar. Finally, He adds that there shall be no end to their affliction, until the magnitude of their calamities ²⁴⁵ shall stupify them.

Calvin: Deu 28:35 - The Lord shall smite thee in the knees

35.The Lord shall smite thee in the knees. Since death is common to the whole human race, they must needs also be all subject to disease; nor is it a matter of surprise that the whole posterity of Adam, which is infected with the taint of sin, should so be liable to many afflictions, which are the wages of sin. But, since the offenses of all are not alike, God also maintains a just proportion in the execution of His various punishments; thus, in this passage He does not speak only of common maladies, but of those whereby He openly shews His vengeance against the transgressors of the Law; of which sort are incurable diseases.

Calvin: Deu 28:36 - The Lord shall bring thee, and thy king

36.The Lord shall bring thee, and thy king. The fulfillment of this prophecy at length taught the Jews, though too late, that it was no empty threat, merely for the purpose of frightening them; and this also applies to the other predictions. For, on account of the great distance from them, the Jews would never have supposed that the Assyrians and Chaldeans were God’s scourges, as they actually found them to be; because they placed no faith in the words of Moses. Much less credible was it to them that the king, whom they had appointed, should be dragged as a prisoner to distant countries. And surely this was a very sad and formidable punishment, since all their safety depended on the stability of their kingly government. Thus Jeremiah magnifies this evil above all others, that the Christ of God, who was the breath of the Church, and under whose shadow they hoped to be everywhere safe, should be taken. ²⁴⁶ (Lam 4:20.) And this was fulfilled in the case of Jeconiah, as well as in that of Jehoiachin and Zedekiah. Let us, therefore, learn not to measure God’s judgments by our own reason, but to tremble at them, although they are hidden from us. All aggravation of their captivity is also added, i e. , that they should be oppressed by such tyranny as to be compelled to serve wood and stone. Dull and stupid as they were, still they ought to have retained their abomination of such gross wickedness. Hence it might be gathered that they would not be reduced to such a necessity except by the terrible vengeance of God. For although they had been attracted by the superstitions of the Gentiles, so as eagerly to run after them, still, after they were deprived of the worship of God, and had undergone the yoke of the wretched and ungodly servitude which was imposed on them, the foulness of idolatry must have been more fully understood. There is also an antithesis implied in these words, viz., that because they had refused to submit themselves to the true God, and to obey His Law, they should become the slaves of idols.

Calvin: Deu 28:37 - And thou shalt become an astonishment

37.And thou shalt become an astonishment. The climax of their miseries is here added, that they should be so far from receiving consolation from men, that on every side their misery should meet with taunts and insults; for nothing more bitterly wounds the wretched than this indignity of being harassed by reproaches and sarcasms; and thus to be a laughing-stock and byword to all nations, is a dreadful infliction. Again, there is an implied antithesis between the ignominy to which God condemns His ungrateful people, and the extraordinary dignity with which He had honored them, so that they should be illustrious before the whole world. Hence the Prophets have often imitated this mode of expression; I will not quote the instances of it which everywhere occur.

Calvin: Deu 28:38 - Thou shalt carry much seed out into the field

38.Thou shalt carry much seed out into the field. He again makes mention of the scarcity of wine, of wheat, and all sorts of corn; but He assigns different causes for it. He proclaims that the harvest shall be scanty, notwithstanding an abundant sowing, because the locust shall consume the seed; that the vintage shall be poor, nay, almost nothing, because the worms shall devour the bunches; that the oil produced should be little, because the olives should wither on the trees and fall of themselves. Thus He admonishes them that He has at hand innumerable ministers ( satellites) wherewith to destroy by famine the transgressors of His Law. Thus, whenever we see beetles, and locusts, and other insects attacking the fruits, we should remember that God, as it were, puts forth His arm to take away the food which He had given: thus Joel reminds us, that when the locust eats that which the palmer-worm hath left, and another insect that which the locust hath left, the curse of God is sufficiently conspicuous. ²⁴⁷ (Joe 1:4.) Philosophers discover the reason why more of these little creatures are generated in one year than another; but we must remember the teaching of Moses, that they never trouble us except by God’s command. For if we were submissive to God, as we ought to be, such a prodigy would never happen as that vile and filthy insects should devour the fruits of the earth which He Himself has provided for the sustenance of His children.

Calvin: Deu 28:43 - The stranger that is within thee shall get up above thee

43.The stranger that is within thee shall get up above thee. This also was no doubtful mark of God’s wrath, that the sojourners who dwelt in the land of Canaan by sufferance should in a manner become its masters; for we know how those who are in debt are under the power of their creditors. In fact, what Solomon says is found to be true, that

“the rich ruleth over the poor, and the borrower is servant
to the lender.” (Pro 22:7.)

The Israelites, therefore, must have felt that God was contrary to them, when they were suppliants to their own guests, especially since He had promised that He would so enrich them that they should lend to others. This revolution of affairs, then, plainly convinced them of their iniquities. Meanwhile, it must be observed that poverty as well as wealth is in God’s hands, and that whilst the latter is a proof of God’s favour the former is reckoned amongst His curses; still, however, in such a manner that God often chastises His own children with want, or proves and exercises their patience without ceasing to be their Father, whilst he bestows abundance upon the reprobate, wherewith they may gorge themselves to their own destruction. God’s blessing, however, shines forth in the elect, as far as it is expedient for them; nor is it said in vain in the Psalm, “Wealth and riches are in the house (of the just,”) in order that he may lend and be bountiful. (Psa 112:3.)

Calvin: Deu 28:45 - Moreover, all these curses shall come upon thee

45.Moreover, all these curses shall come upon thee. He not only confirms what he has already said, but takes away all hope of alleviation, since God’s scourges shall not cease until they have repented. He declares that all the curses shall come upon them; for although they are not always congregated into a single band, still it is true that God pays the wages of the transgressors of His Law with this multitude of miseries which Moses has recounted. By the word pursue, he takes away all hope of escape, whilst to overtake is equivalent to laying hold of them tenaciously, till, as it is further said, they be destroyed. The sum is, that the ungodly by their subterfuges only bring it to pass that they accumulate upon themselves heavier punishments, which will never cease to afflict them until they are destroyed by them. For this reason, he says that they shall be “for a sign and a wonder,” i e. , that they shall awaken astonishment in all men; for those who are but little moved by the common and ordinary judgments of God, are compelled, whether they will or no, to give attention to these prodigies. Thus, notable punishments, and such as are worthy of special observation, are “for a sign and a wonder.”

Their ingratitude is also reproved as well as their contempt of the Law, because they served not God “with joyfulness and gladness of heart,” when He had been so abundantly generous to them; for it is the fault of a corrupt and malignant nature, that it should not be possible to bring it to serve God joyfully, when He invites us by His liberality. But Moses takes it for granted that, since God will prevent the Israelites with His favor, before He proceeds to inflict punishments upon them, they will be guilty of this brutal sin, not to allow themselves to be liberally sustained by Him.

Calvin: Deu 28:49 - The Lord shall bring a nation against them from far

49.The Lord shall bring a nation against them from far. He enforces the same threatenings in different words, viz., that unknown and barbarous enemies should come, who shall attack them with great impetuosity and violence. And still further to aggravate their cruelty, He says that their language shall be a strange one; for, when there can be no oral communication, there is no room for entreaties, which sometimes awaken the most savage to mercy. But Jeremiah shews that this was fulfilled in the case of the Chaldeans;

“Lo, I will bring a nation upon you from far, O house of Israel; it is a mighty nation, a nation whose language thou howest not, neither understandest what they say.” (Jer 5:15.)

On the other hand, when Isaiah promises them deliverance, he mentions this among the chief of their blessings, that the Jews should “not see a fierce people,” that they should not hear

“a people of deeper speech than they could perceive, of a stammering tongue ²⁴⁸ that they could not understand.” (Isa 33:19.)

For, as I have elsewhere said, the Prophets were careful to take their form of expression from Moses, lest the Jews should, according to their custom, proudly despise the threats which God had interwoven with His Law.

Lest the distance of their countries should lull them into security, He says that they should be like eagles in swiftness, so as suddenly to overwhelm them, just as God often compares the ministers of His wrath to the whirlwind and the storm. Jeremiah has also imitated this similitude, where he declares that the slaughter which the Jews in their false imagination had supposed to be far away from them, should come suddenly upon them. (Jer 4:13.)

Moses adds, that this nation shall be “strong of face, ²⁴⁹ which shall not regard the person of the old, nor shew favor to the young,” whereby he signifies their extreme ferocity. I have already expounded what follows respecting their rapine and plunder.

Calvin: Deu 28:52 - And he shall besiege thee in thy gates

52.And he shall besiege thee in thy gates. He overthrows every ground of false confidence. The number of their towns inspired them with courage, because they never would have supposed that their enemies would undergo so much fatigue as not to cease from fighting till they were all taken. He therefore includes all their towns, in reliance upon whose multitude they despised hostile aggression. He adds, that in vain they trust in their high and fortified walls, which will be either overthrown by military engines, or shall voluntarily surrender from the length of their besiegal; for the passage may be explained in both ways, either that the enemies shall overthrow and lay prostrate all their fortresses, or that by their perseverance they shall pass over the walls however high. It seems to me that the length of the siege as well as their valiant fighting is indicated. The repetition which follows magnifies the evil, viz., that they shall be thus sorely pressed in their own land given them by God; for the very associations of the place only increased the indignity.

Calvin: Deu 28:53 - And thou shalt eat the fruit of thine own body

53.And thou shalt eat the fruit of thine own body. This is one of those portents which was mentioned a little while ago; for it is an act of ferocity detestable and more than tragical, that fathers and mothers should eat their own offspring, so great love of which is naturally implanted in every heart, that parents often forget themselves in their anxiety for their children; and many have not hesitated to die to insure their safety. Nay, when the brute animals so carefully cherish their young, what can be more disgusting or abominable than that men should cease to care for their own blood? But this is the most monstrous of all atrocities, when fathers and mothers devour the offspring which they have procreated, and yet this threat by no means failed of its fulfillment, as we have elsewhere seen. We ought then to be the more alarmed when we see that God thus terribly punished the sins of those whom He had deigned to choose for His own. Still, it was not without very just cause that this wrath was so greatly kindled against the Jews who had left no kind of iniquity undone, so that their wickedness was altogether intolerable. Never, then, must it be forgotten that those of the household of the Church to whom God’s truth is revealed, are on that account the less excusable, because they knowingly and willfully provoke His wrath, whilst their continued perseverance in sin is altogether unworthy of pardon. The monstrous brutality of the act is heightened, when He says that men, in other respects tender and accustomed to delicacies, should be so savage through hunger that they shall refuse to give a share of this horrible food to their wives and surviving children; as also Jeremiah expressly says, the pitiful women shall be so maddened by hunger as to cook their own children. (Lam 4:10.) What follows as to the after-birth is still more horrible, for thus they call the membrane by which the foetus is covered in the womb, with all its excrements. That they should dress for food a filthy skin, the very look of which is disgusting, plainly demonstrates the awfulness of God’s vengeance.

Calvin: Deu 28:58 - If thou wilt not observe to do all the words of this law

58.If thou wilt not observe to do all the words of this law. Inasmuch as even believers, although they are disposed to a willing obedience to the Law, and earnestly apply themselves to it, are still impeded and withheld by the infirmity of their flesh from fulfilling their duty, care and attention is here demanded of them; for “to observe ( custodire) to do” is equivalent to giving sedulous and diligent heed. Now, God declares that, unless the Israelites thoroughly devote themselves to the keeping of the Law, vengeance is prepared for their neglect. It is indeed a harsh and severe threat whereby transgression in any respect is without remission; for perfect obedience is required by the words, “to do all the words that are written in the Law.” But it is necessary that we should bear in mind what I have already shewn, that Moses was thus severe in his exactions, in order that the people, being convinced of their condemnation, should betake themselves to the mercy of God; for no one longs after Christ, unless he first abandons all confidence in his works, and rests all his hope of salvation in gratuitous pardon. The curse here recorded so awaits the transgressors of the Law, that, whilst God pardons His children, He at the same time sometimes chastises them, and executes upon the reprobate the vengeance they deserve. The fountain-head of obedience is indicated when it is said, “that thou mayest fear the Lord;” for all virtues are but smoke, which do not spring from the fear of God. Moreover, in order that their contempt may be without excuse, God’s name is called “glorious and fearful;” for it is a mark of gross stupidity, when God’s majesty and glory are openly set before us, not to be affected with becoming reverence so as to humble ourselves before Him. He, however, threatens something more terrible than before, when he says that the plagues shall be wonderful not only on the parents but on their children and descendants; instead of which some construe it, ²⁵⁰ He shall increase in a wonderful manner; and others, He shall separate; but this is too constrained and obscure. The word פלא , phela, signifies to be wonderful, or secret and hidden: thus, in my opinion, he means extraordinary and incredible modes of vengeance which shall surpass the comprehension of the human mind. He puts plagues and sicknesses in apposition with each other, as explaining by the latter of what nature the plagues shall be; unless, perhaps, it may be rather thought that the species is appended to the genus, which seems to be more probable. Further, he calls the plagues veritable, or faithful; either because they shall certainly occur, or because they shall continue to the end; for the Hebrew word נאמנית , ²⁵¹ neumanoth, is explained in both ways; and undoubtedly it sometimes signifies veracious, or what does not deceive, sometimes firm and stable, or perpetual; and this sense appears to me to suit it best here, so that continued duration should be added to the greatness of the plagues.

He again mentions “the diseases of Egypt,” not those which they had themselves suffered in Egypt, but those under which they had seen the Egyptians laboring. He says, therefore, that the severity of God against unbelievers, of which they had been spectators, should fall upon their own heads, if they should be followers of their ungodliness; for it was natural that they should tremble at the judgments of God, whereof they had been eye-witnesses; and not only so, but at which they had trembled for fear.

Calvin: Deu 28:61 - Also every sickness and every plague

61.Also every sickness and every plague. This passage confirms what I have said about the plague and the sickness, for the sickness stands first as the species, and then the plague follows, which has a wider meaning, and comprehends all the curses in itself. Still, after he has enumerated so many forms of punishment, he declares that God is armed with yet other weapons to smite them; and assuredly as His blessings are endless and innumerable, so also His power is incomprehensible for avenging the contempt of His Law. Posterity has experienced, and we also even now partly perceive how true these threatenings were; for, as the obstinacy of men has burst forth and exalted itself more and more, so new and unheard of punishments have abounded from God, like a deluge.

Calvin: Deu 28:62 - And ye shall be left few in number

62.And ye shall be left few in number. Since it had been promised to Abraham that his seed should be like the stars of heaven in multitude, it was a signal token of God’s wrath that his posterity should be reduced ²⁵² to so small a number; thus the comparison which is here made for the purpose of heightening their calamity, must not simply be referred to the “multitude” or great band, and the “fewness in number,” but must be extended to the promise, the truth of which had been clearly manifested; so that, on the other hand, they might perceive that their former populousness could only have been put an end to, like waters dried up by the excessive heat of the sun, through the wrath of God.

Calvin: Deu 28:63 - And it shall come to pass, that as the Lord rejoiced over you

63.And it shall come to pass, that as the Lord rejoiced over you. The wonderful and inestimable love of God towards His people is here set forth, via, that He had rejoiced in heaping blessings upon them; wherefore their depravity was all the more base and intolerable, in that God, though voluntarily disposed to be bountiful, was obliged by it to lay aside His affection for them. But although it is only by a metaphor that God is said to rejoice in destroying the wicked, yet it is not without good reason that this expression is applied to him; that we may know that He can no more fail to be the defender of His Law, and the Avenger of its contempt, than deny Himself. He complains, indeed, by Isaiah, (Isa 10:24) that He is unwillingly forced to punish the Jews; but these two things are quite consistent, that He rejoices in His just judgment, and at the same time is mindful of His clemency and indulgence, so that He would rather pardon, if the wickedness of men would allow Him. But this expression of Moses, that God receives consolation from punishing the wicked, constantly occurs in the Prophets.

Calvin: Deu 28:64 - And the Lord shall scatter thee among all people

64.And the Lord shall scatter thee among all people. At the end of the preceding verse, he had threatened them with banishment, which was far more painful to the people of Israel than to other nations. Inasmuch as affection for our country is natural to all, it is disagreeable to be away from it; but the condition of the Israelitish people was peculiar, for to them the inheritance of Canaan was promised them by God, and they could not be expelled from it without being renounced by their heavenly Father. But he now proceeds a second and third step further; for he adds to banishment a miserable scattering, and to scattering, trembling and wanderings full of disquietude. For, if they had been expelled all together into any one corner of the world, their banishment would have been more tolerarable from their very association with each other. Their calamity is, therefore, augmented when the storm of God’s wrath scatters them hither and thither like chaff, so that they should be dispersed, and dwell in widely different countries. Another kind of servitude, which I have elsewhere noticed, is incidentally added, i e. , that He would enslave them not only to men, but to idols also. The third step is their want of rest, for there was to be no fixed abode for them in their captivity; and this is far the most wretched state of all, to serve tyrannical conquerors as captives, and to have no certain master. Still it was a most just reward of the people’s ingratitude, that they should nowhere find a fixed resting-place, because they had rejected the rest offered them by God, as we read in Isaiah (Isa 28:12) He, however, extends the evil, bitter as it was in itself, still further, for they were not only to be compelled to wander in confusion, and immediately to pass onwards, but, wheresoever they should come, inward perturbation of mind was to follow them as their inseparable companion. Now, it is more sad to be agitated within with secret fear, than to be oppressed by external violence; for believers, although they too may be unsettled and tossed by many troublesome waves, still repose with tranquil minds on God; whilst the wicked, however they may desire to lull themselves in security, are nevertheless always without true peace; and if, for a while, they sink into lethargy, are still soon compelled to arouse themselves by God whether they will or not. Surely as the repose of a well-regulated mind is a signal mark of God’s favor, so a constant and irremediable fear, such as is here referred to, is one of His terrible punishments.

Since the fear of spiritual punishments but lightly affects ungodly men, Moses magnifies in many words what the Israelites would else have carelessly passed over. Especially he points out what dreadful torments of anxiety would affect the wicked, when he says that their life should hang in suspense, as it were, before their eyes, so that they should fear day and night. An amusing device is related of Dionysius, ²⁵³ who commanded an exquisite supper, supplied with every delicacy, to be prepared for a courtly flatterer by whom his happiness had been lauded; he placed him in his own seat, so ²⁵⁴ that he might feast pleasantly, but ordered a sword to be suspended by a thread so as to overhang his head, insomuch that he who had pronounced the tyrant to be happy, when he saw that death was so near him every moment, did not dare to taste either of meat or drink. Dionysius, therefore, confessed, and not without shame to himself, that he and all other tyrants, whilst they are formidable to others, are tormented by perpetual fear. Now, this same disquietude is common to all the despisers of God; for the more wantonly they rage in forgetfulness of His fear, the more deservedly they dread their own shadow. Besides, when we look around us and see by how many forms of death our lives are beset, it cannot be but that innumerable anxieties should naturally possess us; how, then, can the wicked help being harassed by miserable and perplexing doubts when they perceive themselves to be shut out from the protection of God, and exposed to so many evils? Tranquillity of mind, therefore, can only arise from having God as our Keeper, and from resting under His protection.

By the words, “the sight of thine eyes,” I have no doubt but that Moses designates those spectres ²⁵⁵ and bug-bears whereby death is set before the eyes of the reprobate.

Calvin: Deu 28:68 - And the Lord shall bring thee into Egypt again with ships

68.And the Lord shall bring thee into Egypt again with ships. We know that the people were so driven about in the desert amidst divers perils, that they only escaped from it in safety by extraordinary miracles. It was therefore a thing most highly to be desired by their posterity, that they should never be carried back into those mighty depths. He who had once rescued them from those deaths might indeed often be their deliverer; but in order to make His blessing at that time more memorable, He had provided that they should never return into that wilderness. To bring them back into it again, was, then, in a manner to blot out the grace of redemption. If any object that it was impossible that the people should be conveyed in ships through dry places, the reply is easy, that since mention is made of the captivity, there is no absurdity in their being carried in ships and landed on the shore which ²⁵⁶ belongs to the plain of Moab, so as to finish their journey by wandering through the desert on foot.

Finally, he shews how melancholy their condition would be, since they would desire to sell themselves to their enemies, and would find none to buy them on account of their vileness.

Defender: Deu 28:37 - a proverb, and a byword

Here is another prophecy dealing with Israel remarkably fulfilled over a thousand years later. Not only was it continuously fulfilled during the almost 1900 years when the people of Israel had no homeland, but even with the establishment of the nation of Israel in 1948, Israel continues to be "an astonishment, a proverb, and a byword among all nations," and most of its people, worldwide, continue to believe in the evolutionary "gods" of nature."

Defender: Deu 28:66 - none assurance of thy life

During their long exile, the people of Israel would be subject to severe persecution in many nations. This prophecy has been literally fulfilled again and again, even into modern times (the Nazi holocaust), with apparently more yet to come in the last days, during the great tribulation."

TSK: Deu 28:1 - If thou shalt // to do all // will set

If thou shalt : Deu 11:13, Deu 15:5, Deu 27:1; Exo 15:26; Lev 26:3-13; Psa 106:3, Psa 111:10; Isa 1:19; Isa 3:10, Isa 55:2, Isa 55:3; Jer 11:4, Jer 12:16, Jer 17:24; Luk 11:28

to do all : Psa 119:6, Psa 119:128; Luk 1:6; Joh 15:14; Gal 3:10; Jam 2:10, Jam 2:11

will set : Deu 26:19; Psa 91:14, Psa 148:14; Luk 9:48; Rom 2:7

TSK: Deu 28:2 - come on thee

come on thee : Deu 28:15, Deu 28:45; Zec 1:6; 1Ti 4:8

TSK: Deu 28:3 - in the city // in the field

in the city : Psa 107:36, Psa 107:37, Psa 128:1-5, Psa 144:12-15; Isa 65:21-23; Zec 8:3-5

in the field : Gen 26:12, Gen 39:5; Amo 9:13, Amo 9:14; Hag 2:19; Mal 3:10, Mal 3:11

TSK: Deu 28:4

Deu 28:11, Deu 7:13; Gen 22:17, Gen 49:25; Lev 26:9; Psa 107:38, Psa 127:3, Psa 128:3; Pro 10:22; Pro 13:22, Pro 20:7; 1Ti 4:8

TSK: Deu 28:5 - thy basket // store

thy basket : By basket, may be understood the olive-gathering and vintage, in which it was employed; and by the store or remainder, all laid up for future use, or prepared for present consumption.

store : or, dough, or kneading troughs, Deu 28:5

TSK: Deu 28:6

Deu 31:2; Num 27:17; 2Sa 3:25; 2Ch 1:10; Psa 121:8

TSK: Deu 28:7 - shall cause // flee before

shall cause : Deu 28:25, Deu 32:30; Lev 26:7, Lev 26:8; 2Sa 22:38-41; Psa 89:23

flee before : Jos 8:22, Jos 10:10, Jos 10:11, Jos 10:42; 1Sa 7:3, 1Sa 7:4, 1Sa 7:10, 1Sa 7:11; 2Ch 14:2-6, 2Ch 14:9-15, 2Ch 19:4; 2Ch 20:22-25, 2Ch 31:20, 2Ch 31:21, 2Ch 32:21, 2Ch 32:22

TSK: Deu 28:8 - command // storehouses // settest

command : Lev 25:21; Psa 42:8, Psa 44:4, Psa 133:3

storehouses : or, barns, Lev 26:4, Lev 26:5, Lev 26:10; 2Ki 6:27; Psa 144:13; Pro 3:9, Pro 3:10; Hag 2:19; Mal 3:10, Mal 3:11; Mat 6:26, Mat 13:30; Luk 12:18, Luk 12:24, Luk 12:25

settest : Deu 15:10

TSK: Deu 28:9 - establish // sworn

establish : Deu 7:6, Deu 26:18, Deu 26:19, Deu 29:13; Gen 17:7; Exo 19:5, Exo 19:6; Psa 87:5; Isa 1:26, Isa 62:12; 2Th 3:3; Tit 2:14; 1Pe 2:9-11, 1Pe 5:10

sworn : Deu 7:8, Deu 13:17, Deu 29:12; Exo 19:5, Exo 19:6; Jer 11:5; Heb 6:13-18

TSK: Deu 28:10 - And all // called // and they shall

And all : Mal 3:12

called : Num 6:27; 2Ch 7:14; Isa 63:19; Dan 9:18, Dan 9:19

and they shall : Deu 4:6-8, Deu 11:25; Exo 12:33, Exo 14:25; Jos 5:1; 1Sa 18:12-15, 1Sa 18:28, 1Sa 18:29; 1Ch 14:17; Jer 33:9; Rev 3:9

TSK: Deu 28:11 - plenteous // in goods // body

plenteous : Deu 28:4, Deu 30:9; Lev 26:9; Pro 10:22

in goods : or, for good

body : Heb. belly, Job 19:17; Psa 132:11 *marg.

TSK: Deu 28:12 - open // to bless all // lend

open : Deu 11:14; Lev 26:4; Job 38:22; Psa 65:9-13, Psa 135:7; Joe 2:23, Joe 2:24

to bless all : Deu 14:29, Deu 15:10

lend : Deu 28:44, Deu 15:6; Pro 22:7

TSK: Deu 28:13 - the head // if that thou

the head : Num 24:18, Num 24:19; Isa 9:14, Isa 9:15

if that thou : Deu 28:1, Deu 4:6-9; Phi 1:27

TSK: Deu 28:14 - thou shalt // the right

thou shalt : Deu 5:32, Deu 11:16, Deu 11:26-28; Jos 23:6; 2Ki 22:2; Pro 4:26, Pro 4:27

the right : Isa 30:21

TSK: Deu 28:15 - if thou wilt // all these curses

if thou wilt : Lev. 26:14-46; Lam 2:17; Dan 9:11-13; Mal 2:2; Rom 2:8, Rom 2:9

all these curses : The same variety of expression is used in these terrible curses, as in the preceding blessings, to intimate every kind of prosperity or adversity, personal, relative, and public. Consulting the marginal references will generally lead to the best exposition of the terms employed; and will frequently point out the fulfilment of the promises and threatenings. Deu 28:2, Deu 27:15-26, Deu 29:20; Isa 3:11; Gal 3:10

TSK: Deu 28:16 - in the city // in the field

in the city : Deu 28:3-14; Pro 3:33; Isa 24:6-12, Isa 43:28; Jer 9:11, Jer 26:6, Jer 44:22; Lam 1:1; Lam 2:11-22, Lam 4:1-13; Mal 2:2, Mal 4:6

in the field : Deu 28:55; Gen 3:17, Gen 3:18, Gen 4:11, Gen 4:12, Gen 5:29, Gen 8:21, Gen 8:22; 1Ki 17:1, 1Ki 17:5, 1Ki 17:12; Jer 14:2-5, Jer 14:18; Lam 5:10; Joe 1:4, Joe 1:8-18, Joe 2:3; Amo 4:6-9; Hag 1:9-11; Hag 2:16, Hag 2:17; Mal 3:9-12

TSK: Deu 28:17

Deu 28:5; Psa 69:22; Pro 1:32; Hag 1:6; Zec 5:3, Zec 5:4; Mal 2:2; Luk 16:25

TSK: Deu 28:18 - the fruit of thy body // thy land

the fruit of thy body : Deu 28:4, Deu 5:9; Job 18:16-19; Psa 109:9-15; Lam 2:11, Lam 2:12, Lam 2:20; Hos 9:11-14; Mal 2:3; Luk 23:29, Luk 23:30

thy land : Deu 28:16; Lev 26:19, Lev 26:20, Lev 26:26; Hab 3:17

TSK: Deu 28:19

Deu 28:6; Jdg 5:6, Jdg 5:7; 2Ch 15:5

TSK: Deu 28:20 - send // vexation // for to do // until thou be

send : Psa 7:11; Mal 2:2

vexation : 1Sa 14:20; Psa 80:4-16; Isa 28:19, Isa 30:17, Isa 51:20, Isa 66:15; Zec 14:12, Zec 14:13; Joh 3:36; 1Th 2:16

for to do : Heb. which thou wouldest do

until thou be : Deu 4:26; Lev 26:31-33, Lev 26:38; Jos 23:16

TSK: Deu 28:21

Exo 5:3; Lev 26:25; Num 14:12, Num 16:46-49, Num 25:9; 2Sa 24:15; Jer 15:2, Jer 16:4; Jer 21:6, Jer 21:7, Jer 24:10; Mat 26:7

TSK: Deu 28:22 - a consumption // sword // blasting

a consumption : Lev 26:16; 2Ch 6:28; Jer 14:12

sword : or, drought

blasting : 1Ki 8:37; Amo 4:9; Hag 2:17

TSK: Deu 28:23

The language here is remarkable: ""Thy heaven;""that part of the atmosphere which was over Judea, instead of being replenished with aqueous vapours, should become, with respect to moisture, like brass, and consequently their land would become as hard as iron, and wholly incapable of cultivation; while the clouds might give showers in abundance, and the earth be moist and fruitful in other regions.

Lev 26:19; 1Ki 17:1, 1Ki 18:2; Jer 14:1-6; Amo 4:7

TSK: Deu 28:24 - make the rain

make the rain : This was a natural consequence of their heaven’ s being brass, or yielding no rain; for the surface of the earth being reduced to powder, and frequently taken up by strong winds, would fall down in showers instead of rain. These showers of sand frequently, in the East, bury whole caravans. Deu 28:12; Gen 19:24; Job 18:15-21; Isa 5:24; Amo 4:11

TSK: Deu 28:25 - cause thee // removed

cause thee : Deu 28:7, Deu 32:30; Lev 26:17, Lev 26:36, Lev 26:37; Isa 30:17

removed : Heb. for a removing, Jer 15:2-9, Jer 24:9, Jer 29:18, Jer 34:17; Eze 23:46; Luk 21:24

TSK: Deu 28:26

1Sa 17:44-46; Psa 79:1-3; Isa 34:3; Jer 7:33, Jer 8:1, Jer 16:4, Jer 19:7, Jer 34:20; Eze 39:17-20

TSK: Deu 28:27 - the botch // emerods // scab

the botch : Deu 28:35; Exo 9:9, Exo 9:11, Exo 15:26

emerods : 1Sa 5:6, 1Sa 5:9, 1Sa 5:12; Psa 78:66

scab : Lev 13:2-8, Lev 21:20; Isa 3:17

TSK: Deu 28:28

1Sa 16:14; Psa 60:3; Isa 6:9, Isa 6:10, Isa 19:11-17, Isa 43:19; Jer 4:9; Eze 4:17; Luk 21:25, Luk 21:26; Act 13:41; 2Th 2:9-11

TSK: Deu 28:29 - grope // thou shalt be

grope : Job 5:14, Job 12:25; Psa 69:23, Psa 69:24; Isa 59:10; Lam 5:17; Zep 1:17; Rom 11:7-10, Rom 11:25; 2Co 4:3, 2Co 4:4

thou shalt be : Jdg 3:14, Jdg 4:2, Jdg 4:3, Jdg 6:1-6, Jdg 10:8, Jdg 13:1; 1Sa 13:5-7, 1Sa 13:19-22; Neh 9:26-29, Neh 9:37; Psa 106:40-42; Lam 5:8; Act 21:24

TSK: Deu 28:30 - betroth // build // gather

betroth : Deu 20:6, Deu 20:7; Job 31:10; Jer 8:10; Hos 4:2

build : Job 3:18; Isa 5:9, Isa 5:10, Isa 65:21, Isa 65:22; Jer 12:13; Lam 5:2; Amo 5:11; Mic 6:15; Zep 1:13

gather : Heb. profane, or, use it as common meat, Deu 20:6 *marg.

TSK: Deu 28:31 - ox // be restored to thee

ox : Jdg 6:1; Job 1:14, Job 1:15

be restored to thee : Heb. return to thee

TSK: Deu 28:32 - sons // fail

sons : In several countries, particularly in Spain and Portugal, the children of the Jews have been taken from them, by order of the government, to be educated in the Popish faith. Deu 28:18, Deu 28:41; Num 21:29; 2Ch 29:9; Neh 5:2-5; Jer 15:7-9, Jer 16:2-4; Eze 24:25; Joe 3:6; Amo 5:27; Mic 4:10

fail : Deu 28:65; Job 11:20, Job 17:5; Psa 69:3, Psa 119:82, Psa 119:123; Isa 38:14; Lam 2:11, Lam 4:17; Lam 5:17

TSK: Deu 28:33 - The fruit // thou shalt be

The fruit : Deu 28:30, Deu 28:51; Lev 26:16; Neh 9:36, Neh 9:37; Isa 1:7; Jer 5:17, Jer 8:16

thou shalt be : Deu 28:29; Jer 4:17

TSK: Deu 28:34

Deu 28:28, Deu 28:68; Isa 33:14; Jer 25:15, Jer 25:16; Rev 16:10, Rev 16:11

TSK: Deu 28:35 - botch

botch : Deu 28:27; Job 2:6, Job 2:7; Isa 1:6, Isa 3:17, Isa 3:24

TSK: Deu 28:36 - bring thee // there shalt thou

bring thee : 2Ki 17:4-6, 2Ki 24:12-15, 2Ki 25:6, 2Ki 25:7, 2Ki 25:11; 2Ch 33:11, 2Ch 36:6, 2Ch 36:17, 2Ch 36:20; Isa 39:7; Jer 22:11, Jer 22:12, Jer 22:24-27, Jer 24:8-10, Jer 39:5-7, Jer 52:8-11; Lam 4:20; Eze 12:12, Eze 12:13

there shalt thou : The Israelites, who were carried captive by the Assyrians, and many of the Jews in Chaldea, were finally incorporated with the nations among whom they lived, and were given up to their idolatry. It is probable, however, that this refers to Jews being compelled, in Popish countries, to conceal their religion, and profess that of the Romish church Deu 28:64, Deu 4:28; Jer 16:13; Eze 20:32, Eze 20:33, Eze 20:39

TSK: Deu 28:37 - become // a proverb

become : Deu 28:28, Deu 29:22-28; 1Ki 9:7, 1Ki 9:8; 2Ch 7:20; Psa 44:13, Psa 44:14; Jer 24:9, Jer 25:9; Joe 2:17 *marg. Zec 8:13

a proverb : The name of Jew has long been a proverbial mark of detestation and contempt among all the nations whither they have been dispersed, and is so to this day, whether among Christians, Mohmammedans, or Pagans.

TSK: Deu 28:38 - shalt carry // for the locust

shalt carry : Isa 5:10; Mic 6:15; Hag 1:6

for the locust : Exo 10:14, Exo 10:15; Joe 1:4, Joe 2:3, Joe 2:25; Amo 4:9, Amo 7:1, Amo 7:2

TSK: Deu 28:39 - for the worms

for the worms : Joe 1:4-7, Joe 2:2-4; Jon 4:7

TSK: Deu 28:40 - anoint thyself

anoint thyself : Psa 23:5, Psa 104:15; Mic 6:15

TSK: Deu 28:41 - thou shalt not enjoy them

thou shalt not enjoy them : Heb. they shall not be thine, for. Deu 28:32; 2Ki 24:14; Lam 1:5

TSK: Deu 28:42 - thy trees // consume

thy trees : Deu 28:38, Deu 28:39; Amo 7:1, Amo 7:2

consume : or, possess

TSK: Deu 28:43

Jdg 2:3, Jdg 2:11-15, Jdg 4:2, Jdg 4:3, Jdg 10:7-10, Jdg 14:4, Jdg 15:11, Jdg 15:12; 1Sa 13:3-7, 1Sa 13:19-23; 2Ki 17:20, 2Ki 17:23, 2Ki 24:14-16; Joh 18:31, Joh 19:15

TSK: Deu 28:44

Deu 28:12, Deu 28:13; Lam 1:5

TSK: Deu 28:45 - Moreover // because

Moreover : Deu 28:5, Deu 28:15, Deu 29:20, Deu 29:21; Lev 26:28; 2Ki 17:20; Pro 13:21; Isa 1:20, Isa 65:14, Isa 65:15; Jer 24:9, Jer 24:10; Lam 2:15-17; Eze 7:15, Eze 14:21

because : Deu 11:27, Deu 11:28; Psa 119:21; Jer 7:22-25

TSK: Deu 28:46 - a sign

a sign : Deu 28:37, Deu 28:59, Deu 29:20, Deu 29:28; Isa 8:18; Jer 19:8, Jer 25:18; Eze 14:8, Eze 23:32, Eze 23:33; Eze 36:20; 1Co 10:11

TSK: Deu 28:47

Deu 12:7-12, Deu 16:11, Deu 32:13-15; Neh 9:35; 1Ti 6:17-19

TSK: Deu 28:48 - serve // in hunger // a yoke

serve : 2Ch 12:8; Neh 9:35-37; Jer 5:19, Jer 17:4; Eze 17:3, Eze 17:7, Eze 17:12

in hunger : Jer 44:17, Jer 44:18, Jer 44:22, Jer 44:27; Lam 5:2-6; Eze 4:16, Eze 4:17

a yoke : Isa 47:6; Jer 27:12, Jer 27:13, Jer 28:13, Jer 28:14; Mat 11:29

TSK: Deu 28:49 - bring a nation // as the eagle // a nation whose // understand

bring a nation : Though the Chaldeans are frequently described under the figure of an eagle, yet these verses especially predict the desolations brought on the Jews by the Romans; who came from a country far more distant than Chaldea; whose conquests were as rapid as the eagle’ s flight, and whose standard bore this very figure; who spake a language to which the Jews were then entire strangers, being wholly unlike the Hebrew, of which the Chaldee was merely a dialect; whose appearance and victories were terrible; and whose yoke was a yoke of iron; and the havoc which they made tremendous. Num 24:24; Isa 5:26-30; Jer 5:15-17; Dan 6:22, Dan 6:23, Dan 9:26; Hab 1:6, Hab 1:7; Luk 19:43, Luk 19:44

as the eagle : Jer 4:13, Jer 48:40, Jer 49:22; Lam 4:19; Eze 17:3, Eze 17:12; Hos 8:1; Mat 24:28

a nation whose : Jer 5:15; Eze 3:6; 1Co 14:21

understand : Heb. hear

TSK: Deu 28:50 - of fierce countenance // shall not

of fierce countenance : Heb. strong of face, Pro 7:13; Ecc 8:1 *marg. Dan 7:7, Dan 8:23

shall not : 2Ch 36:17; Isa 47:6; Hos 13:16; Luk 19:44, Luk 21:23, Luk 21:24

TSK: Deu 28:51 - the fruit // which also

the fruit : Deu 28:33; Isa 1:7, Isa 62:8

which also : Lev 26:26; Jer 15:13, Jer 17:3; Eze 12:19; Hab 3:16, Hab 3:17

TSK: Deu 28:52

Lev 26:25; 2Ki 17:1-6, 2Ki 18:13, 2Ki 24:10, 2Ki 24:11, 2Ki 25:1-4; Isa 1:7, Isa 62:8; Jer 21:4-7, Jer 37:8, Jer 39:1-3, Jer 52:4-7; Eze 4:1-8; Dan 9:26; Zec 12:2, Zec 14:2; Mat 22:7, Mat 24:15, Mat 24:16; Luk 19:43, Luk 19:44, Luk 21:20-24

TSK: Deu 28:53 - the fruit // body

the fruit : Deu 28:18, Deu 28:55, Deu 28:57; Lev 26:29; 2Ki 6:28, 2Ki 6:29; Jer 19:9; Lam 2:20, Lam 4:10; Eze 5:10; Mat 24:19

body : Heb. belly

TSK: Deu 28:54 - his eye // and toward // his children

his eye : Deu 15:9; Pro 23:6, Pro 28:22; Mat 20:15

and toward : The Roman armies at length besieged, sacked, and utterly desolated Jerusalem, and during this seige, the famine was so extreme, that even rich and delicate persons, both men and women, ate their own children, and concealed the horrible repast, lest others should tear it from them! ""Women snatched the food out of the very mouths of their husbands, and sons of their fathers, and (what is most miserable) mothers of their infants.""""In every house, if there appeared any semblance of food, a battle ensued, and the dearest friends and relations fought with one another; snatching away the miserable provisions of life.""""A woman distinguished by birth and wealth, after she had been plundered by the tyrants (or soldiers) of all her possessions, boiling her own sucking child, ate half of him, and concealing the other half, reserved it for another time!""Deu 13:6; 2Sa 12:3; Mic 7:5

his children : Psa 103:13; Isa 49:15; Mat 7:9-11; Luk 11:11-13

TSK: Deu 28:55 - in the siege

in the siege : Jer 5:10, Jer 34:2, Jer 52:6

TSK: Deu 28:56 - and delicate // her eye shall be evil

and delicate : Isa 3:16; Lam 4:3-6

her eye shall be evil : Deu 28:54

TSK: Deu 28:57 - young one // cometh out // for she shall

young one : Heb. after-birth

cometh out : Gen 49:10; Isa 49:15

for she shall : Deu 28:53

TSK: Deu 28:58 - If thou wilt // fear this glorious

If thou wilt : Deu 28:15; Lev 26:14, Lev 26:15; Jer 7:9, Jer 7:10, Jer 7:26-28

fear this glorious : Deu 6:13; Exo 3:14, Exo 3:15, Exo 6:2, Exo 6:3, Exo 20:2, Exo 34:5-7; Neh 9:5; Psa 50:7, Psa 72:19, Psa 83:18; Isa 41:10, Isa 42:8; Jer 5:12; Mat 10:28; Heb 10:30, Heb 10:31, Heb 12:28, Heb 12:29

TSK: Deu 28:59

Deu 28:46, Deu 29:20-28, Deu 31:17, Deu 31:18, Deu 32:22, Deu 32:26; 1Ki 9:7-9, 1Ki 16:3, 1Ki 16:4; Lam 1:9, Lam 1:12; Lam 4:12; Dan 9:12; Hos 3:4; Mar 13:19

TSK: Deu 28:60

Deu 7:15; Exo 15:26

TSK: Deu 28:61 - bring upon thee

bring upon thee : Heb. cause to ascend, Deu 28:61

TSK: Deu 28:62 - few in number // as the stars

few in number : In the seige of Jerusalem there died 1,100,000 persons, and more than 90,000 were carried captive; and, having afterwards provoked the Romans by their crimes and rebellions, they persecuted them nearly to extirpation; to which, if the tens of thousands which were slaughtered year after year in every country be added, it appears wonderful that there were any remains left. Deu 4:27; Lev 26:22; 2Ki 13:7, 2Ki 24:14; Neh 7:4; Isa 1:9, Isa 24:6; Jer 42:2; Jer 52:28-30; Mar 13:20; Rom 9:27-29

as the stars : Deu 10:22; Neh 9:23; Rom 9:27

TSK: Deu 28:63 - rejoiced over // rejoice over // plucked from

rejoiced over : Deu 30:9; Isa 62:5; Jer 32:41; Mic 7:18; Zep 3:17; Luk 15:6-10, Luk 15:23, Luk 15:24, Luk 15:32

rejoice over : Pro 1:26; Isa 1:24; Eze 5:13, Eze 33:11

plucked from : Deu 7:22 *marg. Jer 12:14, Jer 12:15, Jer 18:7, Jer 24:6, Jer 31:28, Jer 31:40, Jer 42:10; Dan 7:8

TSK: Deu 28:64 - scatter // there thou shalt

scatter : Deu 4:27, Deu 4:28; Lev 26:33; Neh 1:8; Jer 16:13, Jer 50:17; Eze 11:16, Eze 11:17; Luk 21:24

there thou shalt : Deu 28:36; Jer 16:13

TSK: Deu 28:65 - among // shalt thou // the Lord // failing of eyes

among : After the conquest of their country by the Romans, Hadrian, by a public decree, ratified by the senate, forbad any Jew to come even within sight of Judea; and hence they were dispersed over every quarter of the globe, where they found no alleviation or respite from misery. In no country are they treated as denizens; all suspect them as enemies, and behave to them as aliens; if they do not, as had been too frequently the case, harass, oppress, and persecute them, even unto death.

shalt thou : Gen 8:9; Isa 57:21; Eze 5:12-17, Eze 20:32-35; Amo 9:4, Amo 9:9, Amo 9:10

the Lord : Lev 26:36; Isa 51:17; Eze 12:18, Eze 12:19; Hos 11:10, Hos 11:11; Hab 3:16; Luk 21:26

failing of eyes : Lev 26:16; Isa 65:14; Lam 3:65; Mat 24:8; Rom 11:10

TSK: Deu 28:66

Deu 28:67; Lam 1:13; Heb 10:27; Rev 6:15-17

TSK: Deu 28:67

Deu 28:34; Job 7:3, Job 7:4; Rev 9:6

TSK: Deu 28:68 - bring thee into Egypt // there ye shall

bring thee into Egypt : This verse seems especially to point out an event, which took place subsequently to the destruction of Jerusalem by Titus, and the desolation made by Hadrian. Numbers of the captives were sent by sea into Egypt (as well as into other countries), and sold for slaves at a vile price, and for the meanest offices; and many thousands were left to perish from want; for the multitude was so great, that purchasers could not be found for them all at any price! Deu 17:16; Jer 43:7, Jer 44:12; Hos 8:13, Hos 9:3

there ye shall : Exo 20:2; Neh 5:8; Est 7:4; Joe 3:3-7; Luk 21:24

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Deu 28:2

Those blessings which others greedily follow after, and ofttimes never overtake, they shall follow after thee, and shall be thrown into thy lap by my special kindness.

Poole: Deu 28:5

i.e. It shall always be well replenished, and the provision thou hast there shall be preserved for, and in due time brought forth to, thy use and service. See Deu 26:2,10 .

Poole: Deu 28:6

i.e. In all thy affairs and administrations, which are oft expressed by this phrase, as Num 27:17 Deu 31:2 2Sa 3:25 2Ch 1:10 Act 1:21 9:28 .

Poole: Deu 28:7

i.e. Many ways, as is usual when an army is totally overthrown and dissipated.

Poole: Deu 28:8 - Shall command

Shall command i.e. shall by his sovereign and powerful providence give it, even when it seems furthest from thee, and not likely to come to time without a word of command from God himself.

Poole: Deu 28:9 - Shall establish thee an holy people unto himself

Shall establish thee an holy people unto himself i.e. shall confirm and establish his covenant with thee, by which he separated thee to himself as a holy and peculiar people, and shall publicly own thee for such, as it follows, Deu 28:10 .

Poole: Deu 28:10

i.e. That you are in deed and truth his people and children: see Deu 14:1 26:18 . For to be called ofttimes signifies to be, as Isa 47:1,5 56:7 Mat 5:9,19 21:13 .

Poole: Deu 28:11

The same things which were said before are repeated, to show that God would repeat and multiply his blessings upon them.

Poole: Deu 28:12 - His good treasure

His good treasure to wit, the heaven or the air, as it here follows, which is God’ s storehouse, where he treasures up rain or wind or other things for man’ s use. See Job 38:22 Psa 33:7 .

Poole: Deu 28:13 - The head

The head the chief of all people in power, or at least in dignity and privileges; so that even they that are not under thine authority shall reverence thy greatness and excellency. So it was in David’ s and Solomon’ s time, and so it should have been much oftener and much more, if they had performed the conditions here required. For the phrase, see Isa 9:14,15 19:15 .

Poole: Deu 28:15

So as thou shalt not be able to escape them, as thou shalt vainly hope and endeavour to do.

Poole: Deu 28:20 - Vexation // Rebuke

Vexation or, disturbance . This seems chiefly to concern the mind, and its torment arising from the disappointment of hopes, the presages of its approaching miseries.

Rebuke to wit, from God, not so much in words as by his actions, by cross providences, by sharp and sore afflictions, which are oft called rebukes, as 2Ki 19:3 Psa 18:15 Psa 39:11 80:16 Isa 51:20 66:15 Eze 5:15 25:17 .

Poole: Deu 28:22 - With blasting, and with mildew

With blasting, and with mildew two plagues or evil affections of corn. See 1Ki 8:37 2Ch 6:28 Amo 4:9 Hag 2:17 .

Poole: Deu 28:23 - Be brass // Be iron

Be brass i.e. like brass, hard and dry, and shut up from giving rain. See Lev 26:19 .

Be iron hard, and chapt, and barren.

Poole: Deu 28:24 - Until thou be destroyed

Either,

1. Thy rain shall be as unprofitable to thy ground and seed as if it were only so much dust. Or,

2. Instead of rain shall come nothing but dust from heaven, which being raised and carried up by the wind in great abundance, doth return and fall upon the earth as it were in clouds or showers.

Until thou be destroyed to wit, by famine, following these great droughts.

Poole: Deu 28:25 - Removed

Removed Heb. for a removing ; to be tossed like a football from place to place, and from people to people.

Poole: Deu 28:28 - Blindness // Astonishment of heart

Blindness to wit, of mind, so that they shall not know what to do; see Job 5:13,14 ; so as they shall commonly choose and follow the worst counsels and courses, to their own ruin.

Astonishment of heart they shall be filled with wonder and horror, because of the strangeness and soreness of their calamities.

Poole: Deu 28:29 - At noon-day // Thou shalt not prosper in thy ways

At noon-day i.e. in the most clear and evident matters thou shalt grossly mistake and miss thy way.

Thou shalt not prosper in thy ways thy counsels and enterprises shall be frustrated, and turn to thy destruction.

Poole: Deu 28:30 - Another man shall lie with her

Another man shall lie with her before thou canst consummate thy marriage, and enjoy her as thy wife. And so in the following branches.

Poole: Deu 28:32 - Shall be given unto another people // Fail

Shall be given unto another people by those who have conquered them, and taken them captives, who shall give or sell them to other persons, as the manner was.

Fail or, be consumed , partly with grief and plentiful tears shed for them; and partly with earnest desire, and vain and long expectation of their return. See Psa 119:82 . No might, i.e. no power to rescue them, nor money to ransom them.

Poole: Deu 28:33 - Which thou knowest not // Oppressed and crushed alway

Which thou knowest not which shall come from a far country, which thou didst not at all expect or fear and therefore will be the more dreadful when they come; a nation whose language thou understandest not, and therefore canst not plead with them for mercy, nor expect any favour from them.

Oppressed and crushed alway not sometimes conquered, and sometimes conquering, as the course of war commonly is, but in all times, and in all thy actions and attempts, foiled and worsted.

Poole: Deu 28:36 - Thee and thy king // There shalt thou serve other gods

Thee and thy king: the calamity shall be both universal, which even thy king shall not be able to avoid, much less the subjects, who have far less advantage and opportunity for escape; and irrecoverable, because he who should protect or rescue them is lost with them. See Lam 4:20 .

There shalt thou serve other gods either being corrupted by their examples and counsels, or compelled to it by their tyranny. So what formerly was their choice and delight now becomes their plague and misery. And this doubtless was the condition of many Israelites under the Assyrian and Babylonish captivities, as we may gather from Jer 44:17-19 , and other places, though many of them kept themselves free from that infection.

Poole: Deu 28:37

All other nations shall wonder to see such calamities befall such a people; and when they would express any dreadful affliction in a proverbial way, they shall make use of thy example: they shall also sport themselves in thy miseries, and say, These are the people of the Lord, the only saints upon earth, &c.

Poole: Deu 28:43 - Within thee

Within thee i.e. within thy gates; who formerly honoured and served thee, and were some of them glad of the crumbs which fell from thy table.

Poole: Deu 28:46 - They shall be

They shall be i.e. these curses now mentioned. For a wonder, i.e. signal and wonderful to all that hear of them.

Poole: Deu 28:47 - in the abundance of all things

Or,

in the abundance of all things for this is opposed to in hunger, in thirst, &c., Deu 28:48 . And the Hebrew men oft signifies in, as Exo 25:18 Job 19:26 Psa 72:16 .

Poole: Deu 28:48 - A yoke of iron

A yoke of iron which thou canst neither well bear, nor break. See Jer 28:13,14 .

Poole: Deu 28:49 - As the eagle flieth

As the eagle flieth Heb. as the eagle flies , i.e. not only swiftly, as is expressed in our translation, for which the Babylonian is noted and compared to an eagle, Jer 4:13 Eze 17:3 Dan 7:4 ; but also fiercely and greedily, as the eagle to its prey; also strongly and irresistibly. Possibly this may be understood of the Romans, who did come

from far, from the end of the earth more truly and literally than the Chaldeans, whose country was not far from Judea, and this may allude to the eagle, which was in their ensigns.

Poole: Deu 28:50 - Of fierce countenance

Of fierce countenance Heb. strong of face or countenance , i.e. bold and impudent, hardy and undaunted, cruel and uncompassionate and inflexible, sparing no age nor sex, &c.

Poole: Deu 28:54 - Evil

Evil i.e. unkind, envious, covetous, to monopolize these dainty bits to themselves, and grudging that their dearest relations should have any part of them.

Poole: Deu 28:56 - Evil

Evil i.e. unmerciful: she will desire or design their destruction for her food.

Poole: Deu 28:57 - Her young one // Which she shall bear

Her young one Heb. after-birth ; that which was loathsome to behold, will now be pleasant to eat; and together with it she shall eat the child which was wrapt up in it, and may be included in this expression.

Which she shall bear or, which she shall have born, i.e. her more grown children.

Poole: Deu 28:58 - Name

Name i. e. thing or person, to wit, this glorious God. Names are oft put for things, as 1Ki 5:3 Psa 20:1 95:1 Act 4:12 Eph 1:21 ; and for persons, as Act 1:15 Rev 3:4 .

Poole: Deu 28:63 - Rejoice over you to destroy you // The land whither thou goest to possess it

Rejoice over you to destroy you his just indignation against you will be so great, that it will be a pleasure to him to take vengeance on you. For though he doth not delight in the death of a sinner in itself, yet he doth doubtless delight in the glorifying of his justice upon incorrigible sinners, seeing the exercise of all his attributes must needs please him, else he were not perfectly happy.

The land whither thou goest to possess it which was no ordinary land, but a most pleasant land, a land of promise, a token of God’ s favour, and a pledge of their eternal inheritance, which was a great aggravation of their loss of it.

Poole: Deu 28:65 - Neither shall the sole of thy foot have rest

Neither shall the sole of thy foot have rest ye shall have no settlement in the land whither you are banished, but there you shall be tossed about from place to place, and sold from person to person, or, Cain-like, wander about like a vagabond.

Poole: Deu 28:66

Either because thou art in the hands of thy enemies, that have power, and want not will, to destroy thee; or because of the terrors of thy own mind, and the guilt of thy conscience, making thee to fear, even where no great cause to fear is.

Poole: Deu 28:68 - Into Egypt again // With ships // way // whereof I spake unto thee, Thou shalt see it // no more again // No man shall buy you

Into Egypt again whence he hath now so gloriously delivered thee, as repenting of all his kindness to thee, and resolved to undo what he hath done for thee. And the remembrance of what they endured in Egypt could not but make the thoughts of returning thither again very terrible to them.

With ships which was literally fulfilled under Titus, when multitudes of them were carried thither in ships, and sold there for slaves, as Josephus relates. And this expression seems to mind them of that time when they went over the sea without ships, God miraculously drying up the sea before them, &c., which now they would have occasion sadly to remember. By the way, or, to the way ; the Hebrew beth here signifying to, as it doth Gen 11:4 Lev 16:22 Psa 19:5 91:12 Isa 9:8 . And the

way seems not to be meant here of the usual road-way from Canaan to Egypt, which was wholly by land, but to be put for the end of the way or journey, even the land of Egypt; for to this, and not to the road-way between Canaan and Egypt, agree the words here following,

whereof I spake unto thee, Thou shalt see it (i.e. Egypt)

no more again And so that way is put for to that land in a place parallel to this, where the very same words are used, Deu 17:16 , to which this place palpably alludes.

No man shall buy you either because the number of you captives shall be so great, that the market shall be glutted with you; or because you shall be so loathsome and contemptible that men shall not be willing to have you for slaves. And this was the condition of the Jews after the destruction of Jerusalem, as Josephus the Jew hath left upon record.

Haydock: Deu 28:1 - Away

Away. No threat could be more terrible to the Jews. They did not refuse burial to those who had been hung on the gibbet, chap. xxi. 23. Even the high priest, if he should find a corpse in the field, was obliged to bury it; though he was not allowed on other occasions, to attend the funeral of his relations. God threatens the impious king (Calmet) Joachim, that he shall be buried with the burial of an ass, Jeremias xxii. 19. (Haydock) ---

The ancient Christians allowed the sacred vessels to be sold, in order to bury the dead. "For we shall not suffer the figure and the work of God to be exposed a prey to the wild beasts and birds." (Lactantius 6.)

Haydock: Deu 28:1 - Earth

Earth. Similar denunciations are made, Leviticus xxvi. (Menochius)

Haydock: Deu 28:2 - All these blessings

All these blessings, &c. In the Old Testament God promised temporal blessings to the keepers of his law, heaven being not opened as yet; and that gross and sensual people being more moved with present and sensible things. But in the New Testament, the goods that are promised us are spiritual and eternal: and temporal evils are turned into blessings.

Haydock: Deu 28:3 - Field

Field. Wherever thou art, all thy undertakings shall prosper. (Calmet)

Haydock: Deu 28:4 - Womb

Womb. This was most fully verified in the birth of the Messias, as the Holy Ghost insinuated, by causing St. Elizabeth to address these words to the mother of Jesus Christ, Luke i. 42. (Calmet)

Haydock: Deu 28:5 - Barns // Stores

Barns. Hebrew tene, is translated (chap. xxvi. 2,) basket, in which bread was kept, and served up at table. Loaves were placed thus in baskets, near the altar of holocausts. ---

Stores. What thou hast laid up for thy provisions in corn, fruit, &c. (Calmet)

Haydock: Deu 28:6 - Out

Out, in all thy actions and affairs, (Menochius) at home and abroad; in peace and war.

Haydock: Deu 28:7 - Down // Seven

Down. Hebrew, "dead." Septuagint, "bruised to pieces," ver. 25. (Calmet) ---

Seven. This denotes the confusion and hurry with which the enemy shall endeavour to escape. (Menochius)

Haydock: Deu 28:10 - Upon thee

Upon thee; so that thou art called God's people (Calmet) with truth. (Menochius) ---

He has taken thee under his protection, and defended them [thee?] against every attack. (Haydock)

Haydock: Deu 28:12 - Lend

Lend. To do this with usury, is far from being a blessing; but to be able to assist those who are in distress, is a happiness; particularly for that nation which as yet does not know the merit of evangelical poverty. (Calmet)

Haydock: Deu 28:13 - Tail

Tail, as he had promised, ver. 1. (Menochius) ---

You shall have dominion over others. (Calmet) ---

So Isaias (ix. 14,) says, the Lord shall destroy the head, (the magistrate) and the tail, or (ver. 15,) the lying prophet. (Haydock)

Haydock: Deu 28:15 - All these curses

All these curses, &c. Thus God dealt with the transgressors of his law in the Old Testament: but now he often suffers sinners to prosper in this world, rewarding them for some little good they have done, and reserving their punishment for the other world.

Haydock: Deu 28:20 - Rebuke

Rebuke, or "curse." Septuagint, the pestilence, (Calmet) or destruction, ( analosin. ) (Haydock)

Haydock: Deu 28:22 - Cold // Blasting

Cold. The word occurs no where else. The Chaldean, Syriac, &c., have the reverse, "heat." ---

Blasting. In the original, either the mildew destroying the corn, (Haydock) or the jaundice, which attacks the human body, may be meant. (Calmet)

Haydock: Deu 28:23 - Of brass

Of brass, and yield no rain. (Menochius) ---

Pindar says, (Pyth. x.) "The heaven of brass they never can ascend." See Leviticus xxvi. 19.

Haydock: Deu 28:24 - Consumed

Consumed. Protestants, "The Lord shall make the rain of thy land powder and dust: from heaven it shall come down upon thee, till thou be destroyed." (Haydock) ---

The dust coming instead of rain shall render the land more barren. (Calmet) In those dreary regions, where clouds of sand and dust overwhelm the poor traveller, the Israelites would have a good idea what inconveniences would attend such a state of the atmosphere, if it were only for a short continuance. But when it was intended for destruction, how could they possibly support life!

Haydock: Deu 28:25 - Scattered

Scattered, as they are at present. The real import of the Hebrew is doubtful. Some agree with the Vulgate and Septuagint; (Haydock) others translate, Thou shalt be trembling, an object of astonishment and horror. Others, All who see thee shall quake; they shall insult over thee, wagging their head. (Calmet)

Haydock: Deu 28:27 - Egypt // Out

Egypt. See chap. vi. 15., xxviii. 60., Exodus ix. 9, and xv. 25., or with such diseases as those with which he afflicted Egypt. (Calmet) ---

Out. Hebrew, "with the emerods, scab, and itch," (Haydock) 1 Kings v. 6, 12.

Haydock: Deu 28:28 - Madness

Madness, folly, or phrensy; with such Saul was attacked, and David feigned himself (1 Kings xxi. 13,) to be in a similar condition at the court of Achis.

Haydock: Deu 28:29 - Ways

Ways. Is not this visibly the present condition of the Jews, amid the blaze of the gospel light, the miracles and divine conduct of the Son of God! They shut their eyes, and will not acknowledge him for the Messias. (Calmet)

Haydock: Deu 28:30 - Her

Her. Job makes use of the same imprecation, Job xxxi. 10. Let my wife be the harlot of another. But he immediately subjoins, For this is a heinous crime, &c., which may be applied, both to him who seeks to commit an impure action, (ver. 9,) and to those who attempt to punish it by a similar abomination. No person is allowed to wish that a sin may be committed. The Hebrew and Septuagint very properly render all these imprecations in the future tense. "Thou shalt marry (or betroth) a wife, and another man shall," which, no doubt, would be an intolerable provocation. (Haydock)

Haydock: Deu 28:31 - Slain

Slain, ( immoletur ,) for a feast, and not for a sacrifice. (Menochius)

Haydock: Deu 28:32 - Hand

Hand. Hebrew also, "thy hand shall not be lifted up towards God." Targum of Jerusalem says, Thou shalt possess nothing, wherewith thou mayest render God propitious. (Calmet) ---

Thou shalt not be able to rescue, (Menochius) or to assist thy distressed children.

Haydock: Deu 28:33 - A people

A people. The Gentiles, whom the Jews so much despised, and whom the Scripture styles not a nation, have supplanted the Israelites, and entered into the inheritance, which they had lost by their prevarications, Romans x. 19. (Haydock)

Haydock: Deu 28:34 - Astonished

Astonished. Hebrew, "go mad," become stupified at such a scene of misfortunes.

Haydock: Deu 28:36 - Thy king // Stone

Thy king. Nabuchodonosor thus led Joachin and Sedecias, with almost all their people, captives to Babylon, 4 Kings xxiv., and xxv. 7. ---

Stone. The ten tribes mixed with other nations, (Calmet) and for the most part followed their idolatrous worship. Only some few returned with the tribes of Juda, Benjamin, and Levi, and became more careful than before not to irritate God by that hateful sin. (Haydock)

Haydock: Deu 28:37 - Lost

Lost. Hebrew, "an object of desolation, a fable and a mockery." Septuagint, "thou shalt be a riddle, a parable, and an example," to employ the thoughts and tongues of all nations, who will not be able to comprehend the greatness of thy distress. (Calmet)

Haydock: Deu 28:38 - All

All: so that the little which thou mayst gather will not be worth mentioning. (Haydock) ---

Hebrew may also signify, "Thy field shall produce a great deal, and give thee abundant expectations, but the locusts shall consume it," to mortify thee the more.

Haydock: Deu 28:42 - Blast

Blast. This is a different word from that mentioned, ver. 22. Tselatsal may here probably denote a grasshopper, which delights in the shade, and has a shrill note. In hot countries it does great hurt to trees, &c. (Calmet)

Haydock: Deu 28:43 - Lower

Lower. Hebrew repeats this word, to signify the utmost abjection. (Haydock) ---

The Fathers gather hence the glorious superiority to which the Christian Church is raised. (Origen, Rom. ii.) (Theodoret, q. 34.)

Haydock: Deu 28:46 - For ever

For ever. The nations which were employed by God to scourge the Jews, recognized that they were the instruments of his indignation. We are accustomed to consider many evils as the necessary appendages of human nature; but the surprising misfortunes, with which God visited his people, subjecting them to the Babylonians, Greeks, and Romans, could not be taken in this light. (Calmet)

Haydock: Deu 28:47 - Things

Things: as in gratitude thou oughtest to have done. On the contrary, the more the Jews were cherished by God, the more insolent they became, chap. xxxii. 15.

Haydock: Deu 28:49 - Swiftly

Swiftly. The Chaldeans are designated in the same manner, Jeremias v. 5., and Ezechiel xvii. 3, 12. The Romans also carried an eagle, as their chief standard, and the rapidity of their conquests astonished all the world.

Haydock: Deu 28:50 - Insolent

Insolent. Hebrew, "of a fierce countenance." It is well known how the Babylonians treated the princes of the Jews. (Calmet)

Haydock: Deu 28:51 - Until thou be destroyed

Until thou be destroyed. This was not expressed in the Septuagint.

Haydock: Deu 28:53 - Womb

Womb; a cruelty which the Jews were guilty of in the sieges of Samaria and of Jerusalem. See Baruch ii. 2, 13., Lamentations ii. 20., and iv., and 4 Kings vi. 28., and Josephus, Jewish Wars vii. 8. (Calmet)

Haydock: Deu 28:54 - Delicate

Delicate, ( luxuriosis ,) abandoned to his pleasures. Josephus (Jewish Wars vi. 11,) seems to have had this passage in view, when he informs us, that parents and children snatched from each other's mouths the wretched food, with which they endeavoured to support themselves. (Calmet)

Haydock: Deu 28:56 - Envy

Envy. Hebrew, "her eye shall be evil towards the husband of her bosom," &c. (Haydock)

Haydock: Deu 28:57 - And the filth

And the filth, &c. They will eat the child just born, through extreme hunger, Lamentations ii. 20. The Chaldean, Septuagint, &c., agree with the Vulgate, which conveys an idea of the most horrible distress. (Calmet) ---

Indeed it is so horrible and disgusting, that we find no vestiges in history of the completion of the prophecy, taken in this sense. Some, therefore, explain the original, "And her feast, or dressed meat, (shall be) between her feet, even of her own children, which she shall bring forth." (Bate, p. 71.; Parkhurst on itsoth. ) Others believe that the Hebrew is corrupted by the insertion of b before another b, in children; and by the transposition or addition of i in the first word; so that to translate, with the generality of interpreters, "She shall grudge ever bit, or her eye shall be evil towards her husband, and towards her son, and towards her daughter, and towards her afterbirth....and towards her sons which she shall have brought forth," seems absurd enough. If the woman's eye be evil towards her son, and towards her afterbirth, (which, however, is incapable of depriving her of food) what need of repeating, and towards her sons? Yet the present construction requires this translation; though it is obvious that the woman must have been actuated in a different manner, with respect to these different things, as all allow that she was afraid lest those who were grown up, how dear soever to her, might deprive her of her abominable food, while her eye was evil towards her afterbirth, (or secundines, if the word ssolithe can have this meaning) because she was designing to eat it privately. The Septuagint translate Korion, "the skin," or Chorion, "a little girl," (Houbigant) unless (Haydock) the former word may rather have this signification. Hill. ---

The Arabic deviates a little from the Hebrew, "She will deny her husband, her son, and her daughter, her secundies, which fall from her." If, therefore, the two corrections proposed by Houbigant, and approved by Kennicott, (who produces for one of them ( ubnie ) the authority of the oldest Hebrew manuscript in England) be admitted, all will be clear and conformable to the event. "[Ver.] 56. Her eye shall be evil towards....her son, and towards her daughter. [Ver.] 57. And she shall boil, ( ubossilthe, instead of ubossolithe ) that which cometh out from between her feet, even her children, ( ubnie, not ubobnie ) which she shall bear; for she shall eat them, for want of all things, secretly." This prophetical and terrible denunciation was realized in the siege of Samaria, when two women agreed to eat their own children, one of whom was actually boiled, and the very word here in dispute is used, 4 Kings vi. 29. (Kennicott) ---

And in the last siege of Jerusalem we read (Josephus, [Antiquities?] vii. 8) of a mother killing her own child, to satisfy the cravings of hunger and rage against the rioters who had repeatedly plundered her house. Her name was Mary. She also boiled her suckling infant, and actually devoured a part of it. (Haydock)

Haydock: Deu 28:59 - Increase // Perpetual

Increase. Hebrew, distinguish, or render thy plagues wonderful. (Calmet) ---

Perpetual. Hebrew, "lasting." (Haydock) See ver. 27.

Haydock: Deu 28:65 - Fearful

Fearful, dejected, distrustful. The Jews are under continual alarms. (Calmet)

Haydock: Deu 28:66 - Thy life

Thy life, being in danger from all sides. The Fathers explain this verse of the behaviour of the Jews towards their Messias, who was crucified before their eyes; and still they will not believe in him, though he is their life, (chap. xxx. 20,) the way, the truth, and the life, John xiv. 6., and i. 4. (St. Leo; St. Augustine, contra Faustus xvi. 22, &c.) (Haydock)

Haydock: Deu 28:68 - With ships // That // Set to sale // Buy you

With ships, so that thou wilt have no means of escaping by flight. (Menochius) ---

The Romans had a fleet in the Mediterranean, with which thy would probably convey the captives into Egypt. Josephus (Antiquities xii. 2, &c., and Jewish Wars vii. 16) informs us, that many of the Jews had been conveyed into that country after Jerusalem had been ruined by the Chaldeans; (Calmet) and after it was at last destroyed by the Romans, some of "those who were above 17 years of age, were sent thither in chains to work at the public works;" others were reserved to grace the victor's triumph, or "to be destroyed by the sword, or by wild beasts in the theatres, while those who were under 17, were sold. During the time that Fronto was making the selection, 12,000 were starved to death, either by the cruelty of their keepers, or because they refused food; the multitudes causing it to be very scarce. In the course of the war 97,000 were taken prisoners, and in the siege 1,100,000 perished. For then the whole nation was shut up in prison, as it were by fate, and the city was besieged when full of inhabitants," at the feast of the Passover; "so that the number of those whom the Romans slew publicly, or took prisoners, was greater than ever was destroyed," at once, "by the fury of man, or by the wrath of God." (Ibid.[Josephus, Jewish Wars?] chap. xvii.) Pompey had carried away many captives into Egypt about 120 years before. Pharao Sesac took and pillaged the city, under Roboam, 2 Paralipomenon xii. 2. ---

That. Hebrew, "by the way, concerning which I spoke to thee (that is, by returning back, through this wilderness, as thou formerly desiredst,) thou shalt see it no more." ---

Set to sale, ( venderis ,) literally, "shall be sold." After the Jews had been sold, their new masters could not find any to take them off their hands. (Haydock) ---

Buy you. Protestants, "there ye shall be sold....and no man shall buy you." Can a man be sold without being bought? Whereas if the verb hithmaccartem was rendered, and ye shall offer yourselves to sale, the sense would be proper, and expressive of the most bitter sufferings. (Kennicott) ---

Hegesippus (v. 47,) says, "there were many to be sold, but few purchasers; because the Romans disdained receiving the Jews as slaves, nor were there any Jews left to redeem their countrymen."

Gill: Deu 28:1 - And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy God // to observe and to do all his commandments, which I command thee this day // that the Lord thy God will set thee on high above all nations of the earth

And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy God,.... In his law, and by his prophets:

to observe and to do all his commandments, which I command thee this day; for without observing them to do them, hearing them would be to little purpose, and they were all of them to be observed and done, the lesser and weightier matters of the law as they were commanded by Moses in the name of the Lord, and as they would be taught, explained, and enforced by the prophets:

that the Lord thy God will set thee on high above all nations of the earth: as they were in the times of David and Solomon; See Gill on Deu 26:19.

Gill: Deu 28:2 - And all these blessings shall come on thee and overtake thee // if thou shall hearken to the voice of the Lord thy God

And all these blessings shall come on thee and overtake thee,.... After mentioned, which should come upon them from God from heaven, by the direction of his providence, and that freely and plentifully, and beyond their expectations and deserts, and continue with them:

if thou shall hearken to the voice of the Lord thy God; obedience to the law being the condition of their coming and continuance; for only temporal blessings in the land of Canaan are here intended, as follow.

Gill: Deu 28:3 - Blessed shalt thou be in the city // and blessed shalt thou be in the field

Blessed shalt thou be in the city,.... Not only in the city of Jerusalem, where the temple would be built, and there be blessed with the service, worship, and ordinances of God, but in all other cities of the land; where they should dwell in title, large, and spacious houses, and their cities should be walled and fenced, and be very populous; yet should enjoy health, and have plenty of all sorts of provisions brought unto them, as well as prosper in all kinds of merchandise there, as Aben Ezra notes:

and blessed shalt thou be in the field; in the country villages, and in all rural employments, in sowing and planting, as the same writer observes; in all kinds of husbandry, in the culture of the fields for corn, and of vineyards and oliveyards; all should prosper and succeed, and bring forth fruit abundantly.

Gill: Deu 28:4 - Blessed shall be the fruit of thy body // and the fruit of thy ground // and the fruit of thy cattle // the increase of thy kine, and the flocks of thy sheep

Blessed shall be the fruit of thy body,.... Their children, of which they should have many, and these live; be healthful, thrive, and arrive to manhood, and increase and perpetuate their families. Grotius thinks this was eminently fulfilled in Mary, the mother of our Lord; see Luk 1:42,

and the fruit of thy ground; of their gardens, orchards, and fields; grass for the cattle, and the wheat, barley, vines, figs, pomegranates, olives, and dates for the use of men:

and the fruit of thy cattle; which being distinguished from oxen and sheep in the following clause, must be understood of camels and asses, which were used for the carriage both of persons and burdens, and were very serviceable, and were a considerable part of their substance in those countries; see Job 1:3,

the increase of thy kine, and the flocks of thy sheep; of their cows and oxen, and of their sheep and goats, which were very increasing creatures, and in the increase of which much of their outward happiness lay; see Psa 144:13.

Gill: Deu 28:5 - Blessed shall be thy basket // and thy store

Blessed shall be thy basket,.... Which the Targums of Jonathan and Jerusalem restrain to the basket of firstfruits, and the cake of the first of their dough; but it intends any and every vessel in which they put their provisions for present use, and that that should never be empty of them, and that they should always have a sufficiency:

and thy store; what remained, and was laid up in their barns, cellars, and storehouses, for future use, or in proper places for seed.

Gill: Deu 28:6 - Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out.

Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out. In all their business and employments of life whether within doors or without; in the administration of every office, whether more public or private; and in all their journeys going out and coming home; and particularly when they went out to war, and returned, all should be attended with success.

Gill: Deu 28:7 - The Lord shall cause thine enemies that rise up against thee to be smitten before thy face // they shall come out against thee one way // and flee before thee seven ways

The Lord shall cause thine enemies that rise up against thee to be smitten before thy face,.... As the Philistines, Moabites, Syrians, Edomites, and Ammonites were, especially in the times of David:

they shall come out against thee one way: in a body, all together, in large numbers, marching in great order, to give them battle:

and flee before thee seven ways; be entirely routed, and flee some one way, and some another, even every way they could take to make their escape. The phrase is expressive of an entire victory, and of a complete rout and dispersion of an enemy.

Gill: Deu 28:8 - The Lord shall command the blessing upon thee in thy storehouses // and in all thou settest thine hand unto // and he shall bless thee in the land which the Lord thy God giveth thee

The Lord shall command the blessing upon thee in thy storehouses,.... Barns, granaries, and cellar, where their corn, wine, and oil, were laid up; by preserving the corn from being devoured by vermin, and the casks of wine and oil from bursting and running out:

and in all thou settest thine hand unto; in all their manufactures, occupations, and trades, in which they were employed, and in the culture of their vines, olives, and other fruit trees:

and he shall bless thee in the land which the Lord thy God giveth thee; with health and long life in it, and with an abundance of all good things, it being a land flowing with milk and honey.

Gill: Deu 28:9 - And the Lord shall establish thee an holy people unto himself // as he hath sworn unto thee // if thou shall keep the commandments of the Lord thy God, and walk in his ways

And the Lord shall establish thee an holy people unto himself,.... Having separated them from all others, for his service, honour, and glory, should continue them as such, and settle them in the land, and confirm all their privileges, natural, civil, and religious. The Targum of Jonathan is,"the Word of the Lord shall establish thee, &c.''he that brought them out of Egypt, through the Red sea and wilderness, to the land of Canaan:

as he hath sworn unto thee: and to their fathers; see Deu 7:12,

if thou shall keep the commandments of the Lord thy God, and walk in his ways; by which tenure they held the land of Canaan, and their settlement and continuance in it, and enjoyment of all the good things thereof; see Isa 1:19.

Gill: Deu 28:10 - And all the people of the earth shall see that thou art called by the name of the Lord // and they shall be afraid of thee

And all the people of the earth shall see that thou art called by the name of the Lord,.... Called his children, his people, his portion, and his inheritance; and that they are his, and he is theirs, by the care he takes of them, the provision he makes for them, and the protection they have from him:

and they shall be afraid of thee; as not only the Canaanites were, but all other nations; see Deu 11:25.

Gill: Deu 28:11 - And the Lord shall make thee plenteous in goods // in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground // in the land which the Lord sware unto thy fathers to give thee

And the Lord shall make thee plenteous in goods,.... In all temporal good things, give them an affluence of them, even all things richly to enjoy; the Targum of Jonathan is,"the Word of the Lord shall, &c."

in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground: increase their children, cattle, and substance, as before, Deu 28:4,

in the land which the Lord sware unto thy fathers to give thee; the land of Canaan, often thus described.

Gill: Deu 28:12 - The Lord shall open unto thee his good treasure // the heaven, to give the rain unto thy land in its season // and to bless all the work of thine hand // and thou shall lend unto many nations, and thou shall not borrow

The Lord shall open unto thee his good treasure,.... The Lord has his treasures of snow and of hail, and of wind, Job 38:22; but here his good treasure, as appears by what follows, is his treasure of rain. In the Targum of Jonathan it is said,

"there are four keys in the hand of the Lord of the whole world, which he does not deliver into the hands of any prince; the keys of life, and of the grave, and of food, and of rain:"

the heaven, to give the rain unto thy land in its season; that is, he will open the heaven, where his good treasure of rain is laid up, and bring it forth or, the land of Canaan for the enriching of it; or will open the windows thereof, and pour down the blessing; see Mal 3:10; and that at the proper time, both in autumn and spring, the one is called the former, and the other the latter rain; the one was in Marchesvan, or October, and the other in Nisan, or March, as the Targum of Jonathan; the former rain for the fitting the earth for seed, or for watering it when sown, and the latter for the plumping of it before harvest:

and to bless all the work of thine hand; in agriculture, for without the blessing of rain, all the labour of the husbandman would be to little purpose:

and thou shall lend unto many nations, and thou shall not borrow; See Gill on Deu 15:16. The connection of these words with what goes before may lead to observe this sense of them, that they should furnish other countries with corn, and not need any of theirs; see Eze 27:17.

Gill: Deu 28:13 - And the Lord shall make thee the head, and not the tail // and thou shalt be above only, and thou shall not be beneath // if that thou hearken to the commandments of the Lord thy God, which I command thee this day to observe and to do them

And the Lord shall make thee the head, and not the tail,.... Give them dominion over others, and not make them subject to them; the head signifies rulers and governors, and the tail the common people that are subjects; or the one such that are honourable and in high esteem, and the other such that are mean and base; see Isa 9:14; the Targum of Jonathan is,"the Word of the Lord shall make thee, &c."

and thou shalt be above only, and thou shall not be beneath; which explains what is meant by head and tail, being uppermost and lowermost, as the head is the upper part, and the tail the lower part of a creature; the one is more honourable, the other vile: the sense is, that they should be superior to other people in honour and dignity, and not below them, or vassals to them:

if that thou hearken to the commandments of the Lord thy God, which I command thee this day to observe and to do them; which is the condition on which all this happiness depended.

Gill: Deu 28:14 - And thou shall not go aside from any of the words which I command thee this day // to the right hand or to the left, to go after other gods to serve them

And thou shall not go aside from any of the words which I command thee this day,.... Depart from them as a rule to walk by, turn out from them as a path to walk in, neglect and disobey them, and go into practices contrary to them: turning

to the right hand or to the left, to go after other gods to serve them; which to do was to break the first and principal table of the law, than which nothing was more abominable and provoking to God.

Gill: Deu 28:15 - But it shall come to pass, if thou wilt not hearken to the voice of the Lord thy God // to observe to do all his commandments and his statutes, which I command thee this day // that all these curses shall come upon thee // and overtake thee

But it shall come to pass, if thou wilt not hearken to the voice of the Lord thy God,.... As directed, exhorted, and encouraged to, Deu 28:1, &c.

to observe to do all his commandments and his statutes, which I command thee this day; both moral and ceremonial:

that all these curses shall come upon thee; from the hand of God, certainly, suddenly, and unawares:

and overtake thee; pursuing after thee, will come up to thee, and seize upon thee, though they may seem to move slowly; see Zec 5:3; namely, the curses which follow. Manasseh Ben Israel ^f divides them into two parts, the first from hence to Deu 28:45; which respects the destruction of the first temple, and the things that went before or related to that; and the second from thence to the end of the chapter, which he thinks refers to the destruction of the second temple, and their present case and circumstances; and it must be owned that for the most part the distinction may seem to hold good; what is prophesied of that should befall the Jews for their disobedience being more remarkably and distinctly fulfilled in the one than in the other; yet there are things in the whole which respect both, or that were fulfilled, some under one dispensation, and some under another, and some that were fulfilled in both; but chiefly and more manifestly at and since their dispersion by the Romans.

Gill: Deu 28:16 - Cursed shalt thou be in the city, and cursed shalt thou be in the field.

Cursed shalt thou be in the city, and cursed shalt thou be in the field. In Deu 28:16 the curses are delivered out in form, as the reverse of the blessings in Deu 28:3; and by observing what the blessings mean, the sense of the curses may easily be understood, the one being directly opposite to the other. See Gill on Deu 28:3.

Gill: Deu 28:17 - Cursed shall be thy basket and thy store.

Cursed shall be thy basket and thy store. See Gill on Deu 28:5, Deu 28:16.

Gill: Deu 28:18 - Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep.

Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep. See Gill on Deu 28:4, Deu 28:16.

Gill: Deu 28:19 - Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out.

Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out. See Gill on Deu 28:6, Deu 28:16.

Gill: Deu 28:20 - The Lord shall send upon thee cursing // vexation // and rebuke // in all that thou settest thine hand to do // until thou be destroyed, and until thou perish quickly // because of the wickedness of thy doings, because thou hast forsaken me

The Lord shall send upon thee cursing,.... Which is either a general word for all that follows, or rather, since that had been expressed before in various instances, this may denote some particular judgment. Jarchi interprets it of penury, of want of all good things, extreme poverty, so as to be reduced to the utmost necessity, and as to stand in need of the common comforts and supports of life, and even to have their blessings and mercies turned into curses; the consequence of which must needs be

vexation; trouble, distress, and anguish of spirit:

and rebuke; this may well be considered as a rebuke and correction in Providence for sins committed, to awaken to a sense and acknowledgment of them, and to repentance for them:

in all that thou settest thine hand to do; nothing done should prosper, to relieve them under their pressing wants, a curse attending all their efforts, and so sad disappointment follows; and all as a just rebuke for their many sins: and this would be their case more or less:

until thou be destroyed, and until thou perish quickly; through famine, and want of the common necessaries of life; as at the sieges of Samaria and Jerusalem, by the kings of Syria, Assyria, and Babylon:

because of the wickedness of thy doings, because thou hast forsaken me; their several immoralities and impieties, and particularly their idolatry, which was a forsaking the worship of the true God, and following idols; an iniquity to be punished by the judge, and of all things the most provoking to the Lord.

Gill: Deu 28:21 - The Lord shall make the pestilence cleave unto thee // until he have consumed thee from off the land whither thou goest to possess it

The Lord shall make the pestilence cleave unto thee,.... Not only to come upon them; but to continue with them:

until he have consumed thee from off the land whither thou goest to possess it; which shows that this respects not some particular seasons, when the pestilence came and continued awhile, and then ceased, as in the times of David; but when it became more general, and issued with other judgments in the utter consumption of them, as at the destruction of Jerusalem, both by the Babylonians and the Romans; at what times the pestilence raged and remained, until by that and other sore judgments the land was wholly depopulated.

Gill: Deu 28:22 - The Lord shall smite thee with a consumption // and with a fever // and with an inflammation, and with an extreme burning // and with the sword // and with blasting and with mildew // and they shall pursue thee until thou perish

The Lord shall smite thee with a consumption,.... An emaciation of their bodies, either through famine or wasting diseases, whereby the fluids are washed off, and men are reduced to skin and bones:

and with a fever; a hot burning disease, which dries up the radical moisture, consumes it, and so threatens with death; of which there are various sorts, and some very pestilential and mortal Jarchi and Aben Ezra interpret it of a fire in the face, by which they seem to mean what is called St. Anthony's fire:

and with an inflammation, and with an extreme burning; either in the inward parts, as an inflammation of the lungs; or in the outward parts, as carbuncles, burning ulcers, and the like:

and with the sword; in the margin it is, "with drought"; so Aben Ezra interprets the word, which seems better to suit with what it is in company with; and designs either drought in human bodies, occasioned by fevers, inflammations, and extreme burnings; or in the earth, through the force of the sun, and want of rain, which render the earth barren and unfruitful, and so cause a famine:

and with blasting and with mildew; whereby the corn that is sown, and springs up, comes to nothing, being blasted by east winds, or turns pale and yellow by the mildew, and so withers away; the consequence of which is want of food, and so destruction and ruin; see Amo 4:9,

and they shall pursue thee until thou perish; follow hard after them, and come so close one after another upon them, until they are utterly destroyed.

Gill: Deu 28:23 - And the heaven that is over thy head shall be brass // and the earth that is under thee shall be iron

And the heaven that is over thy head shall be brass,.... Or like brass, not for its clearness, brightness, and splendour, or for its being spread out like a molten looking glass which was of brass, Job 37:18; but for its dryness and hardness, no moisture being in it, or passing through it; no showers of rain nor dew being let down from it:

and the earth that is under thee shall be iron; or like iron, hard and impenetrable, into which the plough and spade will not enter; nor anything spring out of it, for want of rain and dew to moisten and soften it. The same is said in Lev 26:19; only there is an inversion of the figures; there the heaven is said to be as iron, and the earth like brass, but signify the same thing.

Gill: Deu 28:24 - The Lord shall make the rain of thy land powder and dust // from heaven shall it come down upon thee until thou be destroyed

The Lord shall make the rain of thy land powder and dust,.... That is, instead of showers of rain in their season, to water, refresh, and enrich the earth, and make it fruitful; and for want of them, and through the heat of the sun, being dried and parched, and its clods crumbled into dust, this should be raised up into the air by the force of winds, and let down again in showers of dust; whereby the few herbs, plants, or green trees on it would be utterly destroyed: and so the Targum of Jonathan interprets it of the Lord's sending a wind that should raise the dust and earth upon the herbs of their fields. Such ploughing winds, that cast up the earth and sand, and dust, into the air, whereby men and cattle are sometimes covered, are frequent in the eastern countries; of which See Gill on Jon 4:8,

from heaven shall it come down upon thee until thou be destroyed; that is, from the air, up to which the dust is carried by the wind, and then let fall in vast quantities, like showers, which are very destructive.

Gill: Deu 28:25 - The Lord shall cause thee to be smitten fore thine enemies // thou shall go out one way against them, and flee seven ways before them // and shall be removed into all the kingdoms of the earth

The Lord shall cause thee to be smitten fore thine enemies,.... And by them, as they sometimes were by the Philistines and others, before their utter destruction, when they sinned against the Lord; and by the Assyrians, Babylonians, and Romans:

thou shall go out one way against them, and flee seven ways before them; march out against them in a body, promising themselves victory, but be utterly routed; so that they shall flee every way they can for their safety; see Deu 28:7,

and shall be removed into all the kingdoms of the earth; this shows that Manasseh's case 2Ki 21:1, observed Deu 28:15; will not strictly and entirely hold good, nor is there any necessity to adhere closely to it; it is enough that the things threatened and prophesied of were at one time or another fulfilled in these people; for neither the ten tribes, when taken captive by Shalmaneser, were carried into all the kingdoms of the earth, only to some particular places mentioned in 2Ki 17:6; nor the two tribes by Nebuchadnezzar, who were carried by him to Babylon, and returned from thence again at the end of seventy years; but this was exactly fulfilled at their last destruction by the Romans, when they were sent by them into various countries, and have been ever since scattered about in each of the nations of the world. And yet it must be owned that Strabo ^g, who wrote before the last destruction of them, affirms, that it was not easy to find any place in the world which had not received them, and was not occupied by them.

Gill: Deu 28:26 - And thy carcass shall be meat unto all fowls of the air, and unto the beasts of the earth // and no man shall fray them away

And thy carcass shall be meat unto all fowls of the air, and unto the beasts of the earth,.... Which was always reckoned a very grievous calamity, have no other burial than in the bowels of beasts and birds; and was the case of many of the Jews in the Antiochian persecution, Psa 79:2; and in a treatise of theirs ^h, which relates their many afflictions and sufferings in their present captivity, speaking of a persecution of them in Spain, in the Jewish year 5172, it is reported, how that those that fled to avoid punishment were killed in the fields, where their carcasses lying unburied became a prey to beasts:

and no man shall fray them away; the fowls and the beasts; none of their friends being left to do it, and their enemies would not show so much respect to them, and care of them.

Gill: Deu 28:27 - The Lord will smite thee with the botch of Egypt // and with the emerods // and with the scab and with the itch // whereof thou canst not be healed

The Lord will smite thee with the botch of Egypt,.... Which some understand of the leprosy, Of that sort of it called "elephantiasis", frequent among the Egyptians; See Gill on Lev 13:2. Thevenot ⁱ relates, that when the time of the increase of the Nile expires, the Egyptians are attended with sharp prickings in their skin like needles. So Vansleb says ^k,"the waters of the Nile cause an itch in the skin, which troubles such as drink of them when the river increases. This itch is very small, and appears first about the arms, next upon the stomach, and spreads all about the body, which causes a grievous pain; and not only the river water, but that out of the cisterns drank of, brings it, and it lasts about six weeks.''Though some take this botch to be the botch and blain which the Egyptians were plagued with for refusing to let Israel go, Exo 9:9,

and with the emerods; or haemorrhoids, the piles, a disease of the fundament, attended sometimes with ulcers there; see 1Sa 5:9,

and with the scab and with the itch: the one moist, the other dry, and both very distressing:

whereof thou canst not be healed; by any art of men; which shows these to be uncommon ones, and from the immediate hand of God.

Gill: Deu 28:28 - The Lord shall smite thee with madness // and blindness // and astonishment of heart

The Lord shall smite thee with madness,.... At the calamities befallen them, and through the force of diseases on them:

and blindness; not of body, but of mind; with judicial blindness and hardness of heart:

and astonishment of heart; at the miserable condition they and their families should be in.

Gill: Deu 28:29 - And thou shalt grope at noon day as the blind gropeth in darkness // and thou shall not prosper in thy ways // and thou shalt be only oppressed and spoiled evermore // and no man shall save thee

And thou shalt grope at noon day as the blind gropeth in darkness,.... That is, being in darkness through the loss of their sight; otherwise the darkness and the light are alike to them, and they grope in the one as well as in the other. This comparison shows that the darkness and blindness of the Jews, threatened them, is to be understood not of the darkness of their bodily eyes, but of their minds; not being able to understand, or form a judgment of things that are as clear as noon day; and being at the utmost loss what methods to take and pursue, when they are plain and manifest before them; but being infatuated and besotted, follow the lusts and counsels of their own hearts, which lead them wrong:

and thou shall not prosper in thy ways; in any steps they may take to extricate themselves out of their difficulties, distresses, and calamities, or to bring themselves into easy and comfortable circumstances; to get wealth and riches, and honour and esteem with men; but, on the contrary, become forlorn and miserable, poor and wretched, mean and despicable:

and thou shalt be only oppressed and spoiled evermore; continually, every day, all the days of their lives, oppressed with taxes and tributes, with mulcts and fines, and spoiled of their goods and substance under one pretence or another; which has been generally their case in Popish countries; for this seems not to refer to the Babylonish captivity, where they built houses, and dwelt in them, and planted gardens, and ate the fruit of them; and in the peace of cities had peace themselves, Jer 29:5,

and no man shall save thee; from the oppressions, exactions, and spoils of their enemies, nor deliver them out of their hands; whereas in process of time they had deliverance and salvation from the Babylonish captivity, by the means of Cyrus king of Persia.

Gill: Deu 28:30 - Thou shall betroth a wife, and another man shall lie with her // thou shall build an house, and thou shall not dwell therein // thou shall plant a vineyard, and shall not gather the grapes thereof

Thou shall betroth a wife, and another man shall lie with her,.... Espouse a woman in order to make her his wife, and before he can take her home, and consummate the marriage, through some calamity or another coming upon them, they should be set at a distance from each other, and she should fall into the hands of another man, who either should ravish her, or gain her consent to lie with her, or become his wife; which, when the marriage was so near being consummated, must be a grievous disappointment, and a great vexation:

thou shall build an house, and thou shall not dwell therein; being, before it is quite finished, or however before he is got into it, carried captive, or obliged to flee to a distant place:

thou shall plant a vineyard, and shall not gather the grapes thereof; or make it common, on the fourth year to eat the fruits of it, as Jarchi; which might not be done until sanctified and redeemed according to the law in Lev 19:23; See Gill on Deu 20:6.

Gill: Deu 28:31 - Thine ox shall be slain before thine eyes, and thou shalt not eat thereof // thine ass shall be violently taken away from before thy face, and shall not be restored unto thee // thy sheep shall be given unto thine enemies, and thou shall have none to rescue them

Thine ox shall be slain before thine eyes, and thou shalt not eat thereof,.... Shall be taken from the herd, and out of the field or stall, by the enemy, and killed for the soldiers to feed on, and not the least part of it given to them:

thine ass shall be violently taken away from before thy face, and shall not be restored unto thee; no leave shall be asked to take it, but without their consent, and against their will, it should be taken away by the soldiers to carry them and their burdens, and it may be the booty and spoil of them, and never returned more:

thy sheep shall be given unto thine enemies, and thou shall have none to rescue them; not given them by themselves, but they should be suffered to fall into their hands, and they should never be able to get them out again, nor any for them. These, strictly and literally taken, suppose them to be in their own land, when those things would be done, where they were possessed of farms, and fields, cattle, being much employed in husbandry; but they may be put for any kind of substance they would be possessed of, which they should be stripped of under one pretence or another; which has been frequently their case in their present dispersion in several countries, and in ours; when Popish princes have wanted money, they have made very exorbitant demands on the Jews in their countries, and sadly squeezed and oppressed them, and who were not able to resist them, and never had any restoration made to them.

Gill: Deu 28:32 - Thy sons and thy daughters shall be given unto another people // and thine eyes shall look and fail // for them all the day long // and there shall be no might in thy hand

Thy sons and thy daughters shall be given unto another people,.... This also was not true in the Babylonish captivity; for then their sons and daughters went with them, and continued with them, and returned again; but has been oftentimes verified since their captivity by the Romans; frequently their sons and daughters have been taken from them by force, to be brought up in another religion, by the edicts of kings and popes, and by the canons of councils, and particularly of the fourth council of Toledo:

and thine eyes shall look and fail; with longing:

for them all the day long; expecting every day their children would be returned to them, at least wishing and hoping they would; their hearts yearning after them, but all in vain:

and there shall be no might in thy hand; to recover them out of the hands of those who had the possession of them, or fetch them back from distant countries, whither they were carried. By an edict of the Portuguese, the children of the Jews were ordered to be carried to the uninhabited islands; and when, by the king's command, they were had to the ships in which they were to be transported, it is incredible, the Jewish historian says ^l, what howlings and lamentations were made by the women; and there wore none pitied them and comforted them, or could help them.

Gill: Deu 28:33 - The fruit of thy land, and all thy labour, shall a nation which thou knowest not eat up // and thou shall be only oppressed and crushed always

The fruit of thy land, and all thy labour, shall a nation which thou knowest not eat up,.... The same was prophesied of by Jeremiah, concerning the Babylonish captivity, and was fulfilled in it, Jer 5:17; and has been also verified in the frequent pillage and spoil of this people, in their present state; for though they have no land to till, from whence to gather fruit, yet they are employed in manufactures and merchandise, the fruit and benefit of which they have been frequently stripped of:

and thou shall be only oppressed and crushed always; this seems best to agree with their present case; for in their former captivities they were not always oppressed and crushed, but had respite and deliverance; See Gill on Deu 28:29.

Gill: Deu 28:34 - So that thou shalt be mad, for the sight of thine eyes that thou shall see.

So that thou shalt be mad, for the sight of thine eyes that thou shall see. On account of the shocking things seen by them, their dreadful calamities, oppressions, and persecutions, such as before related; not only violent diseases on their bodies, which were grievous to behold, as well as their pains were intolerable, and made them mad; but to be deprived of a betrothed wife, a newly built house, and a newly planted vineyard; to have an ox slain, and an ass taken away by their enemies, and their sheep given to them before their eyes; to have their sons and daughters taken from them, and brought up in another religion, and to be stripped of their substance; these have made them stark mad, insomuch that they have sometimes destroyed themselves and their families. In Germany, in their rage and madness, they burnt a city and themselves in it; and, in the same country, being summoned by an edict to change their religion, or to be burnt, they agreed to meet together in a certain house, and destroy one another; and first parents killed their children, and husbands their wives, and then killed themselves; leaving only one person to be their doorkeeper, who finished the tragedy by destroying himself, as their own historian relates ^m. Other stories of the like kind are reported of them, and some such facts as done in our own nation ⁿ.

Gill: Deu 28:35 - The Lord shall smite thee in the knees, and in the legs, with a sore botch, that cannot be healed // from the sole of thy foot unto the top of thy head

The Lord shall smite thee in the knees, and in the legs, with a sore botch, that cannot be healed,.... Which in those parts as it is very painful, so is not easily cured; and this which is threatened was incurable by the art of man, as others in Deu 28:27; and which should not stop there in the lower parts of the body, but proceed and spread:

from the sole of thy foot unto the top of thy head; and so be filled with them, as Job was with his boils and ulcers.

Gill: Deu 28:36 - And the Lord shall bring thee, and thy king which thou shall set over thee // unto a nation which neither thou nor thy fathers have known // and there shall thou serve other gods, wood and stone

And the Lord shall bring thee, and thy king which thou shall set over thee,.... This was fulfilled both in Jehoiachin and in Zedekiah, kings of Judah, who were carried captive to Babylon, by Nebuchadnezzar, 2Ki 24:15,

unto a nation which neither thou nor thy fathers have known; the land of Babylon, which was at a distance from them, and is represented in Scripture as afar off, Jer 5:15; and which the Jews, not being a trading people, or dealing in merchandise in foreign parts, were unacquainted with:

and there shall thou serve other gods, wood and stone; which they were obliged to do in Babylon, of which it seems best to understand it; for though it may be interpreted of their compliance with the image worship of the Papists in their present condition, as the former clause may be of their rulers and governors, included in the name of king, carried captive by the Romans; who were a nation as little, if not less known than the Babylonians: but the former sense seems to suit best here, as this does with Deu 28:64; where the language is somewhat different, and very appropriate. The Targum of Jonathan is,"shall pay tribute to those that worship idols of wood and stone.''

Gill: Deu 28:37 - And thou shall become an astonishment // a proverb and a byword among all nations whither the Lord shall lead thee

And thou shall become an astonishment,.... To neighbouring nations, that shall hear of their overthrow and captivity, and that shall see the miserable condition they are brought into:

a proverb and a byword among all nations whither the Lord shall lead thee; both for the wickedness committed by them, and for the ill usage of them by the nations among whom they should be, as they were in the Babylonish captivity; see Jer 24:9; and now are, it being common to say,"do you think I am a Jew?''or,"none but a Jew would have done such a thing.''

Gill: Deu 28:38 - Thou shall carry much seed into the field // and shall gather but little in at harvest // for the locust shall consume it

Thou shall carry much seed into the field,.... And sow it plentifully; this and what is said in some following verses plainly refer to them while in their own land, before carried captive, and not to their present case and circumstances:

and shall gather but little in at harvest; little springing up, or not coming to perfection, being blighted and blasted, and so yielded but a small crop; see Hag 1:9; and chiefly for the following reason:

for the locust shall consume it; which is a great destroyer of the fruits of the earth; see Joe 1:4.

Gill: Deu 28:39 - Thou shalt plant vineyards, and dress them // but shall neither drink of the wine nor gather the grapes // for the worms shall eat them

Thou shalt plant vineyards, and dress them,.... Plant them and prune them, in expectation of much fruit from them:

but shall neither drink of the wine nor gather the grapes; so far from drinking of the wine of them, that they should not be able to gather any grapes from them:

for the worms shall eat them; a sort of worms pernicious to vines, which the Greeks call "ipes", or "ikes" ^o; and the Latins "convolvuli" and "volvoces", as Pliny ^p.

Gill: Deu 28:40 - Thou shalt have olive trees throughout thy coasts // but thou shalt not anoint thyself with the oil // for thine olive shall cast his fruit

Thou shalt have olive trees throughout thy coasts,.... In the several parts of the land of Canaan, which is therefore called a land of olive oil, Deu 8:8,

but thou shalt not anoint thyself with the oil; nor any other relations, friends, guests, as was usual at entertainments; see Psa 23:5; for the phrase "thyself" is not in the text. The reason why they should not anoint is, because they would have no oil to anoint with:

for thine olive shall cast his fruit; before it is ripe, by one means or another, as by winds, or blasting and mildew; see Amo 4:9.

Gill: Deu 28:41 - Thou shalt beget sons and daughters, but thou shall not enjoy them // for they shall go into captivity

Thou shalt beget sons and daughters, but thou shall not enjoy them,.... Or, "they shall not be thine" ^q; being taken from them, and given to others, see Deu 28:32; and for the following reason:

for they shall go into captivity; as when the ten tribes were carried captive by Shalmaneser, and the two tribes by Nebuchadnezzar, and all the people of the Jews by the Romans.

Gill: Deu 28:42 - All thy trees and fruit of thy land shall the locust consume.

All thy trees and fruit of thy land shall the locust consume. Which is a creature that not only consumes grass, and herbs, and the corn of the field, but all green trees; see Exo 10:15. This sort here has its name from the shade they make, hiding the light of the sun, and darkening the face of the earth at no on day; or from the noise they make with their wings in flying; see Joe 2:5.

Gill: Deu 28:43 - The stranger that is within thee shall get up above thee very high // and thou shall come down, very low

The stranger that is within thee shall get up above thee very high,.... In wealth and riches, in power and authority, in honour and dignity. This Manasseh Ben Israel ^r interprets of the Samaritans, whom the king of Assyria drove out of Samaria, and the neighbouring places; but the design of the expression is to show how mean and abject they should be in another country; that even one who had been a stranger or proselyte of the gate, when in their own country, should now be vastly above them:

and thou shall come down, very low; into a very mean condition, to be in great subjection, a vassal and a slave; see Psa 106:41; and much more when reduced by the Romans, and sent to the mines in Egypt.

Gill: Deu 28:44 - He shall lend to thee, and thou shall not lend to him // he shall be the head, and thou shalt be the tail

He shall lend to thee, and thou shall not lend to him,.... The stranger, or one of another nation, shall be in a capacity of lending to the Jew, when the Jew would not be able to lend to the Gentile, his circumstances being so low and mean; to show which is the design of the expression, and not the kindness or unkindness of either; see Deu 28:12,

he shall be the head, and thou shalt be the tail; he shall be ruler and governor, and thou shalt be subject to him; see Deu 28:13.

Gill: Deu 28:45 - Moreover, all these curses shall come upon thee // and shall pursue thee, and overtake thee till thou be destroyed // because thou hearkenedst not unto the voice of the Lord thy God, to keep his commandments and his statutes which he commanded thee

Moreover, all these curses shall come upon thee,.... Before related, as well as what follow:

and shall pursue thee, and overtake thee till thou be destroyed; which though they would endeavour to flee from and escape, should not be able, since they would follow them so closely and swiftly, and overtake them, and seize upon them; see Deu 28:15,

because thou hearkenedst not unto the voice of the Lord thy God, to keep his commandments and his statutes which he commanded thee; to which disobedience all the curses are to be imputed that go before or follow after.

Gill: Deu 28:46 - And they shall be upon thee for a sign and for a wonder // and upon thy seed for ever

And they shall be upon thee for a sign and for a wonder,.... That is, those curses before pronounced, Deu 27:15, and what follow, should rest and remain upon them, continue with them, and be very visible on them; so as to be observed by others, as a sign of the wrath and displeasure of God, and of the fulfilment of prophecy, and of the truth of divine revelation: and so "for a wonder": as it is most astonishing to observe how exactly all the curses threatened them have fallen upon them and have abode with them, as they did in their former captivities, and more especially do in the present one: and, what is the greater wonder, that notwithstanding these dreadful calamities, and so long continued, enough to have crushed any people from being a people, yet they have continued, and still do continue, a distinct people; which is a standing miracle, and one would think sufficient to convince the most hardened and obstinate deist of the truth and authority of the sacred Scriptures; in which stand so many glaring prophecies that have been fulfilled, and are continually fulfilling in this people:

and upon thy seed for ever; this shows that these curses, said to be upon them, not only refer to those that came upon them at and in the Babylonish captivity, but to those that came upon them at their destruction by the Romans, and which have continued on them nineteen hundred years; and how much longer they will continue none can say: it will be their case, until new heavens and a new earth are created, or there will be a new state of things, at least with them; when they shall be converted to the Lord, and all Israel saved; see Isa 65:17; and it may be observed, that the ten tribes carried captive never returned.

Gill: Deu 28:47 - Because thou servedst not the Lord thy God // with joyfulness and gladness of heart, for the abundance of all things

Because thou servedst not the Lord thy God,.... By attending his worship, and keeping his commandments:

with joyfulness and gladness of heart, for the abundance of all things; which they enjoyed in the land of Canaan, a land that abounded with all good things; which laid them under great obligations to serve the Lord: and yet, as they were wanting in a ready attendance on his worship, and in a cheerful obedience to his laws, so in their sacrifices, of praise and thanksgivings for their manifold mercies; and, because of all this, the curses written in this book came upon them.

Gill: Deu 28:48 - Therefore shall thou serve thine enemies, which the Lord shall send against thee // in hunger and in thirst, and in nakedness, and in want of all good things // and he shall put a yoke of iron upon thy neck // until he have destroyed thee

Therefore shall thou serve thine enemies, which the Lord shall send against thee,.... Since they would not serve the Lord their God, who was so good a master to them, and supplied them with all good things, and with plenty of them, they should serve other lords, their enemies, whom God would raise up and send against them; not only, the Assyrians, Chaldeans, and Babylonians, but the Romans, after described, whom they should find hard masters, and from whom they; should have very severe usage, and should be

in hunger and in thirst, and in nakedness, and in want of all good things; being destitute of food, and drink and raiment, and the common necessaries of life, and so in famishing and starving circumstances:

and he shall put a yoke of iron upon thy neck; bring them into a state of subjection to their enemies, which would be intolerable to them, and from which they would not be able to free themselves, any more than to break an iron yoke; which, as it agrees with the Babylonish captivity, and their subjection in that state, see Jer 28:13; so more especially with their bondage under the Romans, who are the legs of iron in Nebuchadnezzar's image, and the fourth beast with great iron teeth in Daniel's vision, Dan 2:33, and this yoke was to continue

until he have destroyed thee; the Jews were under the Roman yoke, Roman governors being set over them, and Judea made a Roman province many years before the destruction of their nation, city, and temple, by them.

Gill: Deu 28:49 - The Lord shall bring a nation against thee from far, from the end of the earth // as swift as the eagle flieth // a nation whose tongue thou shalt not understand

The Lord shall bring a nation against thee from far, from the end of the earth,.... Now though Babylon is represented as a country distant from Judea, and said to be a nation "from far", Jer 5:15; yet not "from the end of the earth"; as here; and though the Roman nation, strictly speaking, was not at so great a distance from Jerusalem, yet the Roman emperors, and great part of their armies brought against it, were fetched from our island of Great Britain, which in former times was reckoned the end of the earth, and the uttermost parts of the world ^s; and so Manasseh Ben Israel ^t interprets this nation of Rome, and observes, that Vespasian brought for his assistance many nations (or soldiers) out of England, France, Spain, and other parts of the world: and not only Vespasian was sent for from Britain to make war with the Jews, but when they rebelled, in the times of Adrian, Julius Severus, a very eminent general, was sent for from thence to quell them. And it appears to be a very ancient opinion of the Jews, that this passage is to be understood of the Romans, from what is related in one of their Talmuds ^u: they say, that"Trajan, being sent for by his wife to subdue the Jews, determined to come in ten days, and came in five; he came and found them (the Jews) busy in the law on that verse, "the Lord shall bring a nation against thee from far", &c. he said unto them, what are ye busy in? they answered him, so and so; he replied to them, this is the man (meaning himself) who thought to come in ten days, and came in five; and he surrounded them with his legions, and slew them:"

as swift as the eagle flieth; which may respect not so much the swiftness of this creature, the words which convey the idea being a supplement of the text, as the force with which it flies when in sight of its prey, and hastes unto it and falls upon it, which is irresistible; and this is the sense of the Septuagint and Vulgate Latin versions, and is what is ascribed to the eagle by other writers ^w. Now though this figure is used of the Chaldeans and Babylonians, Jer 4:13; it agrees full as well or better with the Romans, because of their swiftness in coming from distant parts, and because of the force and impetus with which they invaded Judea, besieged Jerusalem, and attacked the Jews everywhere; and besides, the eagle was borne on the standard in the Roman army ^x:

a nation whose tongue thou shalt not understand; which, though it is also said of the language of the Chaldean nation, Jer 5:15; yet as the Chaldee and Hebrew languages were only dialects of one and the same language, common to the eastern nations, the Chaldee language, though on account of termination of words, pronunciation, and other things, might be difficult, and hard to be understood by the Jews, yet must be much more easy to understand than the Roman language, so widely different from theirs.

Gill: Deu 28:50 - A nation of fierce countenance // which shall not regard the person of the old, nor show favour to the young

A nation of fierce countenance,.... Or, "strong of face" ^y; which aptly describes the old Romans, who are always represented as such; and whereas it is said of the Chaldeans, that they were a nation dreadful and terrible, Hab 1:7; the same is said of the fourth beast, or Roman empire, Dan 7:7; who were a terror to all the world:

which shall not regard the person of the old, nor show favour to the young: cruel, unmerciful, and uncompassionate, to persons of whatsoever age or sex; which, as it was the character of the Chaldeans, 2Ch 36:17; so of the Romans, who especially showed no mercy to the Jews, as Josephus ^z, who was an eyewitness, testifies."The Romans (says he) showed no mercy to any age, out of hatred to the nation (of the Jews), and in remembrance of the injuries done to Cestius;''one of their governors, when among them. And in another place he says ^a,"the Romans, remembering what they suffered in the siege, spared none, and showed no mercy.''

Gill: Deu 28:51 - And he shall eat the fruit of thy cattle // and the fruit of thy land // until thou be destroyed // which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee

And he shall eat the fruit of thy cattle,.... Larger and lesser, oxen and sheep, as their calves and lambs, and kids of the goat:

and the fruit of thy land; their wheat, barley, figs, grapes, pomegranates, olives, and dates:

until thou be destroyed; the land of Judea, and all the increase of it: this being before said, Deu 28:31; and here repeated, shows that the same should be fulfilled at different times, as by the Chaldeans, so by the Romans; whose nation, or army, with their general at the head of them, may be more especially here intended by "he", that should eat up their fruit until utter destruction was brought upon them:

which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee; all being consumed by the Roman army. There is a promise and prophecy, that though this would be the case, as it has been, there shall be a time when it shall be so no more; see Isa 62:8.

Gill: Deu 28:52 - And he shall besiege thee in all thy gates // until thy high and fenced walls come down, wherein thou trustedst // throughout all thy land // and he shall besiege thee in all thy gates, throughout all thy land // which the Lord thy God hath given thee

And he shall besiege thee in all thy gates,.... That is, in all their cities and walled towns, which had gates and bars for security:

until thy high and fenced walls come down, wherein thou trustedst,

throughout all thy land; the Jews had several cities well fenced and strongly fortified, besides Jerusalem, which was fortified both by art and nature, and in which they greatly put their trust and confidence; but these were broken down, particularly by the battering rams of the Romans:

and he shall besiege thee in all thy gates, throughout all thy land,

which the Lord thy God hath given thee; this is repeated for the certainty of it, and that it might be taken notice of, and abate their trust and confidence in their outward strength. Now all this was fulfilled, partly in the siege of Samaria by the king of Assyria, who went through all the land of the ten tribes, 2Ki 17:5; and in Sennacherib's taking the fenced cities of Judah, 2Ki 18:13; and in the siege of Jerusalem, and breaking down the walls of it by Nebuchadnezzar, 2Ki 25:10; and, last of all, in the siege of Jerusalem, and battering down the walls of it, by the Romans; at which time also all their strong and fenced cities throughout the land were taken and demolished.

Gill: Deu 28:53 - And thou shall eat the fruit of thine body // the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee // in the siege, and in the straitness wherewith thine enemies shall distress thee

And thou shall eat the fruit of thine body,.... Than which nothing can be more shocking and unnatural, which is explained as follows:

the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee; which is an aggravation of the cruel and inhuman fact:

in the siege, and in the straitness wherewith thine enemies shall distress thee; this shows the cause of it, a famine by reason of the closeness of the siege, so that no provisions could be brought in for their relief; and all within being eaten up, and everything that was eatable, even the most nauseous and disagreeable, they would be led on to this strange, unheard of, and barbarous action, eating their own children. This was fulfilled in the siege of Samaria, 2Ki 6:25; and in the siege of Jerusalem by Nebuchadnezzar, Lam 2:10 and again in the Apocrypha:"Moreover he hath delivered them to be in subjection to all the kingdoms that are round about us, to be as a reproach and desolation among all the people round about, where the Lord hath scattered them.'' (Baruch 2:4)and in the siege of the same city by the Romans; of which an instance will be hereafter given.

Gill: Deu 28:54 - So that the man that is tender among you, and very delicate // his eye shall be evil towards his brother, and towards the wife of his bosom, and towards the remnant of his children which he shall leave

So that the man that is tender among you, and very delicate,.... Not only the rustic that has been brought up meanly, and used to hard living; but one that has been bred very tenderly, and lived in a delicate manner, like the rich man in Luk 16:19; that fared sumptuously every day:

his eye shall be evil towards his brother, and towards the wife of his bosom, and towards the remnant of his children which he shall leave; that is, he shall begrudge his brother, who is so nearly related to him, the least bit of food; yea, his wife, he dearly loved, and is one flesh with him, his other self, and even his children, which are parts of himself, such of them as were left not eaten by him; or his eye should be evil upon then, he should look with an evil eye on them, determining within himself to kill and eat them next. Though the particular instance in which his eye would be evil to them follows, yet no doubt there are other instances in which his eye would be evil towards them, as there were at the siege of Jerusalem, and have been since. Josephus ^b says,"that in every house where there was any appearance of food (or anything that looked like it, that had the shadow of it) there was a battle; and the dearest friends fought with one another, snatching away from each other, the miserable supports of life;''as the husband from his wife and children, and the wife from her husband and children; see more in Deu 28:56; and, in later times, we told by the Jewish historian ^c, that wrote an account of their sufferings and distresses since their dispersion, that at Fez the Jews sold their children for slaves for bread.

Gill: Deu 28:55 - So that he will not give to any of them of the flesh of his children whom he shall eat // because he hath nothing left him in the siege, and in the straitness wherewith thine enemies shall distress thee in all thy gates

So that he will not give to any of them of the flesh of his children whom he shall eat,.... Neither give to a brother, nor to a wife, nor to any of his remaining children, the least bit of the flesh of a child he has killed and dressed for his own food; which adds to the barbarity of his action:

because he hath nothing left him in the siege, and in the straitness wherewith thine enemies shall distress thee in all thy gates; every creature being eaten up, dogs, cats, &c. and whatsoever else could be any ways made food of; as the dung of beasts, belts, shoes, the leather on shields, &c. as Josephus ^d says they did eat; and this being the case, nothing eatable remaining, therefore his heart would be hardened against his nearest relations, and not allow them the least part with him, even of what was so shocking and unnatural.

Gill: Deu 28:56 - And the tender and delicate woman amongst you // which would not venture to set her foot upon the ground for delicateness and tenderness // her eye shall be evil towards the husband of her bosom, and towards her son, and towards her daughter

And the tender and delicate woman amongst you,.... Who is instanced in because of her sex, which is more pitiful and compassionate, and especially one that has been brought up genteelly, and has always lived deliciously, on the most delicate fare, and nicest dainties, and used to all the delights of nature:

which would not venture to set her foot upon the ground for delicateness and tenderness; for fear of taking cold, or defiling her feet:

her eye shall be evil towards the husband of her bosom, and towards her son, and towards her daughter; begrudge them every bit they eat, and restrain food from them as much as in her lies, and even snatch it out of their mouths; so Josephus ^e relates, that"women snatched the food out of the mouths of their husbands, and sons out of the mouths of their fathers; and, what is most miserable, mothers out of the mouths of their infants.''

Gill: Deu 28:57 - And toward her young one that cometh out from between her feet // and towards her children which she shall bear // for she shall eat them for want of all things secretly in the siege and straitness wherewith thine enemy shall distress thee in thy gates

And toward her young one that cometh out from between her feet,.... Or her secundine, "her afterbirth", as in the margin of our Bibles; so the Targum of Jonathan and Aben Ezra interpret it. The latter describes it,"the place of the fetus, while it abides in the womb of its mother;''the membrane in which the child is wrapped; and it is suggested that, as nauseous as that is, the delicate woman should eat it, and then the newborn child that was wrapped in it; so Jarchi interprets it, little children; though it seems to be distinguished from the children she bears or brings forth in the next clause:

and towards her children which she shall bear; that is, have an evil eye towards them, to eat them as follows:

for she shall eat them for want of all things secretly in the siege and straitness wherewith thine enemy shall distress thee in thy gates; that is, eat her children, being reduced to the utmost extremity, being in want of all things, having nothing at all to abate her sharp hunger; which, and nothing else, could incline her, and prevail upon her to do an action so monstrously horrid: and which she would do in the most private and secret manner; both lest others should partake with her, as well as being conscious of the foulness and blackness of the crime, that would not by any means bear the light; and all this owing to the closeness of the siege, and the unspeakable distress they should be in through it. For the illustration of this, take the following story as related by Josephus ^f;"a woman, whose name was Mary, that lived beyond Jordan, illustrious for her descent and riches fled with the multitude to Jerusalem when besieged carrying with her her substance, and what food she could get that were left to her by the spoilers; where being pressed with famine, she took her sucking child, killed it boiled it, and ate half of it, and then laid up the rest, and covered it; and when the seditious party entered the house, they smelt it, and demanded her food, threatening to kill her if she did not deliver it; which when she brought forth, declaring what she had done, they were struck with horror; to whom she said, this is my son, and this my own deed; eat, for I have eaten; be not more tender or softer than a woman, and more sympathizing or more pitiful than a mother.''All the ideas that this prophecy of Moses conveys are to be met with in this account; as of a woman well bred and delicate, reduced to the utmost distress, and wanting all the necessaries of life, killing her tender infant, a sucking babe, eating it secretly, and laying up the rest covered for another time. If Moses had lived to have known the fact committed, as Josephus did, he could not have expressed it well in stronger and clearer terms than he has done. This is a most amazing instance of a prophecy delivered out two thousand years or more before the fact was done, and of the exact accomplishment of it; and if the observation of a learned critic ^g can be established, that the first word of this verse should be ובשלה, and so be rendered, "and she shall boil that which cometh out from between her feet, even her children which she shall bear", the fulfilment of the prophecy will appear still more exact, both at the siege of Samaria, 2Ki 6:20; and of Jerusalem, as in the above relation of Josephus.

Gill: Deu 28:58 - If thou wilt not observe to do all the words this law, that are written in this book // that thou mayest fear this glorious and fearful name of the Lord thy God

If thou wilt not observe to do all the words this law, that are written in this book,.... Of Deuteronomy, in which there is a repetition of the laws before delivered, and an addition of some new ones; all which were to be so observed as to be done, to this end:

that thou mayest fear this glorious and fearful name of the Lord thy God; or that it might appear that the fear of God was before their eyes, and in their hearts, by their obedience to his law; that they had a proper awe and reverence of him, who is glorious in his titles and attributes, and whose name Jehovah is holy and reverend; and who, as the covenant God of his people, is to, be feared for his goodness sake.

Gill: Deu 28:59 - Then the Lord will make thy plagues wonderful // and the plagues of thy seed // even great plagues, and of long continuance // and sore sicknesses, and of long continuance

Then the Lord will make thy plagues wonderful,.... Visible, remarkable, distinguishable, and astonishing to all that see them:

and the plagues of thy seed; for they were to continue, as they have done, With their posterity, age after age:

even great plagues, and of long continuance; great as to quality and quantity, and firm, sure, lasting, and durable; the word used is rendered "sure" in Isa 55:3; sure by prophecy and in the event; and which when inflicted remained, as they have 1700 years; all which might be believed as certain, or what would certainly come to pass, and be depended on:

and sore sicknesses, and of long continuance; besides those diseases mentioned Deu 28:27; or however others including them.

Gill: Deu 28:60 - Moreover, he will bring upon thee all the diseases of Egypt // which thou wast afraid of // and they shall cleave unto thee

Moreover, he will bring upon thee all the diseases of Egypt,.... All that in a way of judgment were brought upon the Egyptians for refusing to let Israel go; or all such diseases as were peculiar to them, and common among them, as the leprosy, the itch, ulcers, &c.

which thou wast afraid of; when living among them, lest they should catch them of them, or they should be inflicted on them by the hand of God:

and they shall cleave unto thee; not only should come upon them, but continue with them; they should not easily get rid of them, or be cured of them.

Gill: Deu 28:61 - Also every sickness and every plague which is not written in the book of this law // them will the Lord bring upon thee until thou be destroyed

Also every sickness and every plague which is not written in the book of this law,.... Which is not here mentioned or threatened; and it suggests, that whatsoever sickness or disease that could be thought of or named, or were at any time in any place among men, might be expected to come upon them for their disobedience:

them will the Lord bring upon thee until thou be destroyed; the Jews themselves ^h own this has been fulfilled on them.

Gill: Deu 28:62 - And ye shall be left few in number // whereas ye were as the stars of heaven for multitude // because thou wouldest not obey the voice of the Lord thy God

And ye shall be left few in number,.... There were but very few left in the land of Judea by Nebuchadnezzar's general when Jerusalem was taken by him; and these were of the poorer sort, and were left for vinedressers and husbandmen, Jer 39:10; and how much they were reduced by the Romans will appear by the accounts Josephus gives of those that were slain, and made prisoners by them: he says ⁱ,"there were 1,100,000 slain at the siege of Jerusalem and by the war, and 97,000 made prisoners;''and it is computed that 1,240,490 were destroyed in Jerusalem and other parts of the nation ^k; and it is also said by their historian ^l, that of those that were transported from Jerusalem and other parts of Palestine into Spain, scarce a thousandth part remained and that an infinite number were slain in France and Germany; and though their number equalled those that came out of Egypt, yet scarce five thousand of them were left:

whereas ye were as the stars of heaven for multitude; and, as it is sometimes said, as the sand of the sea, as was promised to Abraham, Gen 15:5; and was fulfilled in the days of Solomon 1Ki 4:20,

because thou wouldest not obey the voice of the Lord thy God; in his law, and by his prophets; and especially by the voice of the true Messiah, in his everlasting Gospel; of whom it is said, "today if ye will hear his voice"; &c. Heb 3:7.

Gill: Deu 28:63 - And it shall come to pass, that as the Lord rejoiced over you to do you good // and to multiply you // so the Lord will rejoice over you to destroy you and to bring you to nought // and ye shall be plucked from off the land whither thou goest to possess it

And it shall come to pass, that as the Lord rejoiced over you to do you good,.... The Word of the Lord, as the Targum of Jonathan; who with great delight and pleasure in them brought them out of Egypt, conducted them through the wilderness, protecting them and providing all good things for them; and brought them into the land of Canaan, a land flowing with milk and honey, and settled them there; and gave them judges and kings, priests and prophets, for a long series of time, with other innumerable blessings he bestowed upon them:

and to multiply you; so that they became as the stars of heaven, and the sand of the sea, as before observed:

so the Lord will rejoice over you to destroy you and to bring you to nought; take as much pleasure in their ruin and destruction, whereby his justice would be glorified, and the honour of his laws preserved, as before in bestowing good things on them, in which mercy and kindness were displayed:

and ye shall be plucked from off the land whither thou goest to possess it; in a violent manner, by their enemies, and against their wills, they being loath to leave it. The Emperor Adrian, to prevent their insurrections and rebellions, which had given him a great deal of trouble, ordered by an edict that no Jew should come into Jerusalem, nor into the land of Judea, or be seen in it, which is observed by several writers ^m; by which means the country was cleared of them. In later times some of them did get thither again, but they were but few. Benjamin of Tudela, a Jew of the twelfth century, travelled into several parts of the world in quest of his countrymen, and particularly into Judea, and his view was to magnify his people; and yet owns he found at Jerusalem only two hundred persons, whose employment was dyeing wool, and dwelt in a corner of the town under the tower of David; and but twelve at Bethlehem, three at Maresha, at Shunem indeed three hundred, none at Gilead, two at Nob, who were dyers, three at Ramah, one at Joppa, none at Jafne, where had been a famous academy, none at Ashdod, and at Tiberias about fifty ⁿ. And our countryman Sandys ^o, who travelled into Judea in the seventeenth century, says,"here be some Jews, yet inherit they no part of the land, but in their own country do live as aliens.''

Gill: Deu 28:64 - And the Lord shall scatter thee among all people, from the one end of the earth even to the other // and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone

And the Lord shall scatter thee among all people, from the one end of the earth even to the other,.... Which refers to their present dispersion, being now, more or fewer, in all parts of the world, east, west, north, and south:

and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone: it may be observed, that the phrase, "which either thou nor fathers have known", is fitly added here, which is not used of them, Deu 28:36; and well agrees with the idols of the Papists, their images of the Virgin Mary, and saints departed, made of wood and stone, which were such the fathers of the Jews never knew; just as it is said of the host, the consecrated wafer, the breaden god honoured by antichrist, that it is "a god who his fathers knew not", Dan 11:38; the apostles and ancient fathers of the church. Now in Popish countries the Jews have often been prevailed upon to change, or at least dissemble their religion, and embrace Popery: and have worshipped images of wood and stone. The author of the history of their calamities and sufferings owns this;"multitudes (he says ^p) in Spain and Portugal forsook the law of Moses, and joined the Papists, pretending at least to be of their religion.''

He makes mention of sixteen thousand at one time ^q, and some, he say ^r,"that were driven out of Spain, came into Italy, where the young men pressed with famine could not bear it, and changed their religion, and began to worship images that they might have to satisfy their hunger; and the Papists used to go about with a crucifix in one hand, and a piece of bread in the other, promising the bread to those that would worship the crucifix; and so many famishing persons forsook the law of Moses, and mixed with them:''and to this day the convents of monks and nuns in Spain are full of them; and most of their canons, inquisitors, and bishops, are Jews ^s. The Targum of Jonathan indeed, to clear them from idolatry itself, gives another sense of these words, paraphrasing them,"ye shall pay tribute to the worshippers of idols.''

Gill: Deu 28:65 - And among these nations shalt thou find no ease, neither shall the sole of thy foot have rest // but the Lord shall give thee there a trembling heart // and failing of eyes // and sorrow of mind

And among these nations shalt thou find no ease, neither shall the sole of thy foot have rest,.... No quiet settlement, nor certain dwelling, being obliged to move from place to place through cruel edicts, heavy fines and mulcts, exorbitant taxes and impositions, and diligent search made after them by the courts of the inquisition, especially where any substance was to be gotten. The Jews themselves ^t own that this passage is now fulfilled in them:

but the Lord shall give thee there a trembling heart; being always in fear lest their persons should be seized on, their children taken from them, and their goods confiscated; hence the poet ^u gives them the epithet of "trembling":

and failing of eyes: in looking for a vainly expected Messiah, to deliver them from all their fears and troubles:

and sorrow of mind; under their present afflictions and calamities.

Gill: Deu 28:66 - And thy life shall hang in doubt before thee // and thou shalt fear day and night // and shalt have none assurance of thy life

And thy life shall hang in doubt before thee,.... Whether it shall be spared or not by the enemy:

and thou shalt fear day and night; being in continual dread of being killed:

and shalt have none assurance of thy life; of its being continued a moment scarcely, but live in constant fear and expectation of its being taken away.

Gill: Deu 28:67 - In the morning thou shalt say, would God it were even // and at even thou shall say, would God it were morning // for the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which, thou shalt see

In the morning thou shalt say, would God it were even,.... Wishing they might get through the day well, fearing their life would be taken away before night, or some sad calamity befall them before the day was past:

and at even thou shall say, would God it were morning; dreading what would happen to them in the night, that some messenger of death would be sent to dispatch them, or they should be haled out of bed to a court of inquisition, and cast into a dungeon:

for the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which, thou shalt see; often beholding such dreadful sights, as their countrymen put upon the rack, and cruelly tortured, and then burnt alive; and so their hearts would fear and tremble, lest they should be the next that would be taken up and used in this manner; besides other severities and hard usages, with which their brethren were treated, and they in continual fear of.

Gill: Deu 28:68 - And the Lord shall bring thee into Egypt again with ships // by the way whereof I spake unto thee, thou shall see it no more again // and there ye shall be sold unto your enemies for bondmen and for bondwomen, and no man shall buy you

And the Lord shall bring thee into Egypt again with ships,.... Either into a state of hard bondage and slavery, like that their fathers were in, in Egypt; or rather, strictly and literally, should be brought into Egypt again, since it is said to be "with" or "in ships". This does not respect the going of those Jews into Egypt who were left in the land of Judea, after the destruction of Jerusalem by Nebuchadnezzar; for that was against the express command of God, Jer 42:13. There were several movings of them into Egypt after that time; an Heathen historian ^w tells us, that not a few thousands of Jews went into Egypt and Phoenicia, because of the sedition in Syria after the death of Alexander; and where, it seems, in process of time, they became slaves: for we are told by Josephus ^x, that 120,000 slaves were set free by Ptolemy Philadelphus; but what is chiefly respected here is their case in the times of the Romans, and by their means. Now when Jerusalem was taken by Titus, those above seventeen years of age were sent by him to the works, or mines, in Egypt, as the same historian relates ^y; and after their last overthrow by Adrian many thousands were sold, and what could not be sold were transported into Egypt, and perished by "shipwreck", or famine, or were slaughtered by the people ^z whereby this prophecy was literally and exactly fulfilled, and which is owned by the Jews themselves. Manasseh Ben Israel ^a observes, that though Vespasian banished the Jews into various countries, Egypt is only mentioned by way of reproach, as if it had been said, ye shall go captives into the land from which ye went out triumphant:

by the way whereof I spake unto thee, thou shall see it no more again; the Targum of Jonathan is,"the Word of the Lord shall bring thee into Egypt again in ships;''even the same divine Word, the Son of God, that brought them out of it, and went before them in a pillar of cloud and fire, now provoked by their rejection of him, would lead them back again thither; the paraphrast adds,"through the midst of the Red sea, in the path in which ye passed;''as if they were carried over into Egypt in ships, just in that part of the sea in which they had passed before; but that was an unknown and unseen path, after the waters were closed up, and never to be seen more, and which is here meant; for not Egypt, but the way in which they passed, was to be seen no more:

and there ye shall be sold unto your enemies for bondmen and for bondwomen, and no man shall buy you; that is, there in Egypt they would be offered to sale, and so many would be sold until the market was glutted with them, and there would be no buyers. The Targum of Jonathan is,"ye shall be sold there at first to your enemies, at a dear price, as artificers, and afterwards at a mean price as servants and handmaids, until ye become despised, and be brought to serve for nothing, and there be none to take you in.''Jarchi interprets it of they themselves being desirous, and seeking to be sold, to avoid cruelties and death; which agrees with the sense of the word, which may be rendered, "ye shall offer yourselves for sale"; but there will be no buyer, because their enemies will determine upon the slaughter and consumption of them; and to the same purpose Aben Ezra. There were such numbers of them to be sold both at Egypt and at Rome, that the sellers of them had but a poor market for them; and it seems not only because of their number, but the ill opinion had of them as servants. Hegesippus ^b says,"there were many to be sold, but there were few buyers; for the Romans despised the Jews for service, nor were there Jews left to redeem their own.''It is said ^c, that thirty were sold for a penny; a just retaliation to them, who had sold their Messiah for thirty pieces of silver.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Deu 28:1

¹ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “indeed.”

² tn Heb “commanding”; NAB “which I enjoin on you today” (likewise in v. 15).

NET Notes: Deu 28:2

¹ tn Heb “come upon you and overtake you” (so NASB, NRSV); NIV “come upon you and accompany you.”

NET Notes: Deu 28:3

¹ tn Or “in the country” (so NAB, NIV, NLT). This expression also occurs in v. 15.

NET Notes: Deu 28:4

¹ tn Heb “the fruit of your womb” (so NAB, NIV, NRSV).

NET Notes: Deu 28:6

¹ sn Come in…go out. To “come in” and “go out” is a figure of speech (merism) indicating all of life and its activities.

NET Notes: Deu 28:7

¹ tn Heb “who rise up against” (so NIV).

² tn Heb “way” (also later in this verse and in v. 25).

NET Notes: Deu 28:8

¹ tn Heb “the Lord your God.” Because English would not typically reintroduce the proper name following a relative pronoun (“he will bless…the Lord your God is giving”), the pronoun (“he”) has been employed here in the translation.

NET Notes: Deu 28:9

¹ tn Heb “the commandments of the Lord your God.” See note on “he” in the previous verse.

² tn Heb “and walk in his ways” (so NAB, NASB, NIV, NRSV, NLT).

NET Notes: Deu 28:10

¹ tn Heb “the name of the Lord is called over you.” The Hebrew idiom indicates ownership; see 2 Sam 12:28; Isa 4:1, as well as BDB 896 s.v. קָרָא Niph. 2.d.(4).

NET Notes: Deu 28:11

¹ tn Heb “the fruit of your womb” (so NAB, NIV, NRSV); CEV “will give you a lot of children.”

² tn Heb “the Lord.” See note on “he” in 28:8.

³ tn Heb “fathers” (also in vv. 36, 64).

NET Notes: Deu 28:12

¹ tn Heb “all the work of your hands.”

NET Notes: Deu 28:13

¹ tn Heb “the Lord your God’s.” See note on “he” in 28:8.

² tn Heb “commanding” (so NRSV); NASB “which I charge you today.”

NET Notes: Deu 28:14

¹ tn Heb “from all the words which I am commanding.”

² tn Heb “in order to serve.”

NET Notes: Deu 28:15

¹ tn Heb “do not hear the voice of.”

² tn Heb “and overtake you” (so NIV, NRSV); NAB, NLT “and overwhelm you.”

NET Notes: Deu 28:18

¹ tn Heb “the fruit of your womb” (so NAB, NIV, NRSV).

NET Notes: Deu 28:19

¹ sn See note on the similar expression in v. 6.

NET Notes: Deu 28:20

¹ tn Heb “the curse, the confusion, and the rebuke” (NASB and NIV similar); NRSV “disaster, panic, and frustration.”

² tn Heb “in all the stretching out of your hand.”

³ tc For the MT first person common singular suffix (“me”), the LXX reads either “Lord” (Lucian) or third person masculine singular suffix (“him”; various codices). The MT’s more difficult reading probably represents the original text.

tn Heb “the evil of your doings wherein you have forsaken me”; CEV “all because you rejected the Lord.”

NET Notes: Deu 28:21

¹ tn Heb “will cause pestilence to cling to you.”

NET Notes: Deu 28:22

¹ tn Heb “The Lord.” See note on “he” in 28:8.

² tn Or perhaps “consumption” (so KJV, NASB, NRSV). The term is from a verbal root that indicates a weakening of one’s physical strength (cf. NAB “wasting”; NIV, NLT “wasting disease”).

³ tn Heb “hot fever”; NIV “scorching heat.”

⁴ tn Or “drought” (so NIV, NRSV, NLT).

NET Notes: Deu 28:23

¹ tc The MT reads “Your.” The LXX reads “Heaven will be to you.”

² tn Or “heavens” (also in the following verse). The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

NET Notes: Deu 28:25

¹ tc The meaningless MT reading זַעֲוָה (za’avah) is clearly a transposition of the more commonly attested Hebrew noun זְוָעָה (zÿva’ah, “terror”).

NET Notes: Deu 28:28

¹ tn Heb “heart” (so KJV, NASB).

NET Notes: Deu 28:29

¹ tn Heb “you will not cause your ways to prosper.”

NET Notes: Deu 28:30

¹ tc For MT reading שָׁגַל (shagal, “ravish; violate”), the Syriac, Targum, and Vulgate presume the less violent שָׁכַב (shakhav, “lie with”). The unexpected counterpart to betrothal here favors the originality of the MT.

NET Notes: Deu 28:32

¹ tn Heb “and there will be no power in your hand”; NCV “there will be nothing you can do.”

NET Notes: Deu 28:36

¹ tc The LXX reads the plural “kings.”

NET Notes: Deu 28:40

¹ tn Heb “your olives will drop off” (נָשַׁל, nashal), referring to the olives dropping off before they ripen.

NET Notes: Deu 28:42

¹ tn The Hebrew term denotes some sort of buzzing or whirring insect; some have understood this to be a type of locust (KJV, NIV, CEV), but other insects have also been suggested: “buzzing insects” (NAB); “the cricket” (NASB); “the cicada” (NRSV).

NET Notes: Deu 28:43

¹ tn Heb “the foreigner.” This is a collective singular and has therefore been translated as plural; this includes the pronouns in the following verse, which are also singular in the Hebrew text.

NET Notes: Deu 28:45

¹ tn Heb “commanded”; NAB, NIV, TEV “he gave you.”

NET Notes: Deu 28:46

¹ tn Heb “they”; the referent (the curses mentioned previously) has been specified in the translation for clarity.

² tn Heb “seed” (so KJV, ASV).

NET Notes: Deu 28:48

¹ tn Heb “lack of everything.”

² tn Heb “he” (also later in this verse). The pronoun is a collective singular referring to the enemies (cf. CEV, NLT). Many translations understand the singular pronoun to refer to the Lord (cf. NAB, NASB, NIV, NCV, NRSV, TEV).

NET Notes: Deu 28:49

¹ tn Heb “from the end of the earth.”

² tn Some translations understand this to mean “like an eagle swoops down” (e.g., NAB, NASB, NIV, NRSV, NLT), comparing the swift attack of an eagle to the attack of the Israelites’ enemies.

NET Notes: Deu 28:51

¹ tn Heb “it” (so NRSV), a collective singular referring to the invading nation (several times in this verse and v. 52).

² tn Heb “increase of herds.”

³ tn Heb “growth of flocks.”

NET Notes: Deu 28:52

¹ tn Heb “gates,” also in vv. 55, 57.

NET Notes: Deu 28:53

¹ tn Heb “the fruit of your womb” (so NAB, NRSV); NASB “the offspring of your own body.”

² tn Heb “siege and stress.”

NET Notes: Deu 28:55

¹ tn Heb “besiege,” redundant with the noun “siege.”

NET Notes: Deu 28:56

¹ tc The LXX adds σφόδρα (sfodra, “very”) to bring the description into line with v. 54.

² tn Heb “delicateness and tenderness.”

NET Notes: Deu 28:57

¹ tn Heb includes “that which comes out from between her feet.”

² tn Heb “her sons that she will bear.”

³ tn Heb includes “in her need for everything.”

NET Notes: Deu 28:58

¹ tn Heb “If you are not careful to do.”

NET Notes: Deu 28:60

¹ sn These are the plagues the Lord inflicted on the Egyptians prior to the exodus which, though they did not fall upon the Israelites, must have caused great terror (cf. Exod 15:26).

² tn Heb “will cling to you” (so NIV); NLT “will claim you.”

NET Notes: Deu 28:61

¹ tn The Hebrew term תּוֹרָה (torah) can refer either (1) to the whole Pentateuch or, more likely, (2) to the book of Deuteronomy or even (3) only to this curse section of the covenant text. “Scroll” better reflects the actual document, since “book” conveys the notion of a bound book with pages to the modern English reader. Cf. KJV, NASB, NRSV “the book of this law”; NIV, NLT “this Book of the Law”; TEV “this book of God’s laws and teachings.”

NET Notes: Deu 28:62

¹ tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

² tn Heb “have not listened to the voice of.”

NET Notes: Deu 28:63

¹ tn Heb “the Lord.” See note on “he” in 28:8.

NET Notes: Deu 28:66

¹ tn Heb “you will not be confident in your life.” The phrase “from one day to the next” is implied by the following verse.

Geneva Bible: Deu 28:1

And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe [and] to do all his commandments which I command thee this day, that the LORD thy God will ^{( a )} set thee on high above all nations of the earth:

^{( a )} He will make you the most excellent of all people.

Geneva Bible: Deu 28:2

And all these blessings shall come on thee, and ^{( b )} overtake thee, if thou shalt hearken unto the voice of the LORD thy God.

^{( b )} When you think you are forsaken.

Geneva Bible: Deu 28:3

Blessed [shalt] thou [be] in the ^{( c )} city, and blessed [shalt] thou [be] in the field.

^{( c )} You will live richly.

Geneva Bible: Deu 28:4

Blessed [shall be] the fruit ^{( d )} of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep.

^{( d )} Your children and succession.

Geneva Bible: Deu 28:6

Blessed [shalt] thou [be] when thou ^{( e )} comest in, and blessed [shalt] thou [be] when thou goest out.

^{( e )} All your enterprises will have good success.

Geneva Bible: Deu 28:7

The LORD shall cause thine enemies that rise up against thee to be smitten before thy face: they shall come out against thee one way, and flee before thee ^{( f )} seven ways.

^{( f )} Meaning many ways.

Geneva Bible: Deu 28:8

The LORD shall command the blessing upon thee in thy storehouses, and in all that thou settest thine ^{( g )} hand unto; and he shall bless thee in the land which the LORD thy God giveth thee.

^{( g )} God will bless us, if we do our duty and are not idle.

Geneva Bible: Deu 28:10

And all people of the earth shall see that thou art ^{( h )} called by the name of the LORD; and they shall be afraid of thee.

^{( h )} In that he is your God, and you are his people.

Geneva Bible: Deu 28:12

The LORD shall open unto thee his good treasure, the ^{( i )} heaven to give the rain unto thy land in his season, and to bless all the work of thine hand: and thou shalt lend unto many nations, and thou shalt not borrow.

^{( i )} For nothing in the earth is profitable but when God sends his blessings from heaven.

Geneva Bible: Deu 28:23

And thy heaven that [is] over thy head shall be ^{( k )} brass, and the earth that is under thee [shall be] iron.

^{( k )} It will give you no more moisture than if it were of brass.

Geneva Bible: Deu 28:25

The LORD shall cause thee to be smitten before thine enemies: thou shalt go out one way against them, and flee seven ways before them: and shalt be ^{( l )} removed into all the kingdoms of the earth.

^{( i )} Some read, you shall be a terror and fear, when they hear how God has plagued you.

Geneva Bible: Deu 28:26

And thy ^{( m )} carcase shall be meat unto all fowls of the air, and unto the beasts of the earth, and no man shall fray [them] away.

^{( m )} You will be cursed both in your life and in your death: for the burial is a testimony of the resurrection a sign you will lack because of your wickedness.

Geneva Bible: Deu 28:29

And thou shalt grope at noonday, as the ^{( n )} blind gropeth in darkness, and thou shalt not prosper in thy ways: and thou shalt be only oppressed and spoiled evermore, and no man shall save [thee].

^{( n )} In things most evident and clear you will lack discretion and judgment.

Geneva Bible: Deu 28:32

Thy sons and thy daughters [shall be] given unto another people, and thine eyes ^{( o )} shall look, and fail [with longing] for them all the day long: and [there shall be] no might in thine hand.

^{( o )} When they will return from their captivity.

Geneva Bible: Deu 28:36

The LORD shall bring thee, and thy ^{( p )} king which thou shalt set over thee, unto a nation which neither thou nor thy fathers have known; and there shalt thou serve other gods, wood and stone.

^{( p )} As he did Manasseh, Joiakim, Zedekiah and others.

Geneva Bible: Deu 28:42

All thy trees and fruit of thy land ^{( q )} shall the locust consume.

^{( q )} Under one kind he contains all the vermin, which destroy the fruit of the land: and this is an evident token of God's curse.

Geneva Bible: Deu 28:56

The tender and delicate ^{( s )} woman among you, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, and toward her son, and toward her daughter,

^{( s )} As came to pass in the days of Joram king of Israel, (2Ki 6:28) and when the Romans besieged Jerusalem.

Geneva Bible: Deu 28:57

And toward her ^{( t )} young one that cometh out from between her feet, and toward her children which she shall bear: for she shall eat them for want of all [things] secretly in the siege and straitness, wherewith thine enemy shall distress thee in thy gates.

^{( t )} Hunger will so bite her, that she will be ready to eat her child before it is delivered.

Geneva Bible: Deu 28:58

If thou wilt not observe to do ^{( u )} all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, THE LORD THY GOD;

^{( u )} For he that offends in one, is guilty of all, (Jam 2:10)

Geneva Bible: Deu 28:61

Also every sickness, and every plague, which [is] not ^{( x )} written in the book of this law, them will the LORD bring upon thee, until thou be destroyed.

^{( x )} Declaring, that God has infinite means to plague the wicked, besides those that are ordinary or written.

Geneva Bible: Deu 28:64

And the LORD shall ^{( y )} scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, [even] wood and stone.

^{( y )} Signifying that it is a singular gift from God to be in a place where we may worship God purely and declare our faith and religion.

Geneva Bible: Deu 28:68

And the LORD shall bring thee into Egypt again with ^{( z )} ships, by the way whereof I spake unto thee, Thou shalt see it no more again: and there ye shall be sold unto your enemies for bondmen and bondwomen, and no man shall buy [you].

^{( z )} Because they were unmindful of that miracle, when the sea made room for them to pass through.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Deu 28:47-48 - A Choice Of Masters

Deut. 28:47-48

The history of Israel is a picture on the large scale of what befalls every man.

A service--we are all born to obedience, to depend on and follow some person or thing. There is only a choice of services; and he who boasts himself free is but a more abject slave, as the choice for a nation is either the rule of settled order and the sanctities of an established law, or the usurpation of a mob and the intolerable tyranny of unbridled and irresponsible force.

I. The Service Of God Or The Service Of Our Enemies.

Israel was the servant in turn of Egypt, Philistia, Edom, Assyria, Babylon, Syria, and Rome. It was every invader's prey. God's invisible arm was its only guard from these, and an all-sufficient guard as long as it leaned on Him. When it turned from Him it fell under their yoke. Its lawful Lord loved it; its tyrants hated it.

So with us. We have to serve God or enemies. Our lusts, our passions, the world, evil habits--in a word, our sins ring us round. God is the only defense against them.

The contrast between the one and the many--a king or an ochlocracy. The contrast of the loving Lord and the hostile sins.

II. A Service Which Is Honor Or A Service Which Is Degradation.

God alone is worthy of our absolute submission and service. How low a man sinks when he is ruled by any lesser authority! Such obedience is a crime against the dignity of human nature, and the soul is not without a galling sense of this now and then, when its chains rattle.

III. Freedom Because It Is Rendered By Love.

A service which is freedom because it is rendered by love, or a service which is hard slavery.

With joy for the abundance of all things.' How sin palls upon us, and yet we commit it. The will is overborne, conscience is stifled.

IV. A Service Which Feeds The Spirit Or A Service Which Starves It.

The soul can only in God get what it wants. Prison fare is what it receives in the other service. The unsatisfying character of all sin; it cloys, and yet leaves one hungry. It is' that which satisfieth not.' Broken cisterns which hold no water.'

V. A Service Which Is Life Or A Service Which Is Death.

The dark forebodings of the text grow darker as it goes on. The grim slavery which it threatens as the only alternative to joyful service of God is declared to be lifelong penal servitude,' and not only is there no deliverance from it, but it directly tends to wear away the life of the hopeless slaves. For the words that follow our text are and he shall put a yoke of iron upon thy neck, until he have destroyed thee.' That is dismally true in regard to any and every life that has shaken off the service of God which is perfect freedom, and has persisted in the service of sin. Such service is suicidal; it rivets an iron yoke on our necks, and there is no locksmith who can undo the shackles and lift it off, so long as we refuse to take service with God. Stubbornly rebellious wills forge their own fetters. Like many a slave-owner, our tyrants have a cruel delight in killing their slaves, and our sins not only lead to death, but are themselves death.

But there is a bright possibility before the most down-trodden vassal of sin. The bond-servant abideth not in the house for ever.' He is not a son of the house, but has been brought into it, stolen from his home. He may be carried back to his Father's house, and there have bread enough and to spare,' if a deliverer can be found. And He has been found. Christ the Son makes us free, and if we trust Him for our emancipation we shall be free indeed,' that we, being delivered out of the hand of our enemies, should serve Him without fear, in holiness and righteousness before Him all our days.'

MHCC: Deu 28:1-14

This chapter is a very large exposition of two words, the blessing and the curse. They are real things and have real effects. The blessings are here put before the curses. God is slow to anger, but swift to show mercy. It is his delight to bless. It is better that we should be drawn to what is good by a child-like hope of God's favour, than that we be frightened to it by a slavish fear of his wrath. The blessing is promised, upon condition that they diligently hearken to the voice of God. Let them keep up religion, the form and power of it, in their families and nation, then the providence of God would prosper all their outward concerns.

MHCC: Deu 28:15-44

If we do not keep God's commandments, we not only come short of the blessing promised, but we lay ourselves under the curse, which includes all misery, as the blessing all happiness. Observe the justice of this curse. It is not a curse causeless, or for some light cause. The extent and power of this curse. Wherever the sinner goes, the curse of God follows; wherever he is, it rests upon him. Whatever he has is under a curse. All his enjoyments are made bitter; he cannot take any true comfort in them, for the wrath of God mixes itself with them. Many judgments are here stated, which would be the fruits of the curse, and with which God would punish the people of the Jews, for their apostasy and disobedience. We may observe the fulfilling of these threatenings in their present state. To complete their misery, it is threatened that by these troubles they should be bereaved of all comfort and hope, and left to utter despair. Those who walk by sight, and not by faith, are in danger of losing reason itself, when every thing about them looks frightful.

MHCC: Deu 28:45-68

If God inflicts vengeance, what miseries his curse can bring upon mankind, even in this present world! Yet these are but the beginning of sorrows to those under the curse of God. What then will be the misery of that world where their worm dieth not, and their fire is not quenched! Observe what is here said of the wrath of God, which should come and remain upon the Israelites for their sins. It is amazing to think that a people so long the favourites of Heaven, should be so cast off; and yet that a people so scattered in all nations should be kept distinct, and not mixed with others. If they would not serve God with cheerfulness, they should be compelled to serve their enemies. 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. The destruction threatened is described. They have, indeed, been plucked from off the land, Deu 28:63. Not only by the Babylonish captivity, and when Jerusalem was destroyed by the Romans; but afterwards, when they were forbidden to set foot in Jerusalem. They should have no rest; no rest of body, Deu 28:65, but be continually on the remove, either in hope of gain, or fear of persecution. No rest of the mind, which is much worse. They have been banished from city to city, from country to country; recalled, and banished again. These events, compared with the favour shown to Israel in ancient times, and with the prophecies about them, should not only excite astonishment, but turn unto us for a testimony, assuring us of the truth of Scripture. And when the other prophecies of their conversion to Christ shall come to pass, the whole will be a sign and a wonder to all the nations of the earth, and the forerunner of a general spread of true Christianity. The fulfilling of these prophecies upon the Jewish nation, delivered more than three thousand years ago, shows that Moses spake by the Spirit of God; who not only foresees the ruin of sinners, but warns of it, that they may prevent it by a true and timely repentance, or else be left without excuse. And let us be thankful that Christ hath redeemed us from the curse of the law, by being made a curse for us, and bearing in his own person all that punishment which our sins merit, and which we must otherwise have endured for ever. To this Refuge and salvation let sinners flee; therein let believers rejoice, and serve their reconciled God with gladness of heart, for the abundance of his spiritual blessings.

Matthew Henry: Deu 28:1-14

The blessings are here put before the curses, to intimate, 1. That God is slow to anger, but swift to show mercy: he has said it, and sworn, that he would much rather we would obey and live than sin and die. It is his delight to bless. 2. That though both the promises and the threatenings are designed to bring and hold us to our duty, yet it is better that we be allured to that which is good by a filial hope of God's favour than that we be frightened to it by a servile fear of his wrath. That obedience pleases best which comes from a principle of delight in God's goodness. Now,

I. We have here the conditions upon which the blessing is promised. 1. It is upon condition that they diligently hearken to the voice of God (Deu 28:1, Deu 28:2), that they hear God speaking to them by his word, and use their utmost endeavours to acquaint themselves with his will, Deu 28:13. 2. Upon condition that they observe and do all his commandments (and in order to obedience there is need of observation) and that they keep the commandments of God ( Deu 28:9 ) and walk in his ways. Not only do them for once, but keep them for ever; not only set out in his ways, but walk in them to the end. 3. Upon condition that they should not go aside either to the right hand or to the left, either to superstition on the one hand, or profaneness on the other; and particularly that they should not go after other gods (Deu 28:14), which was the sin that of all others they were most prone to, and God would be most displeased with. Let them take care to keep up religion, both the form and power of it, in their families and nation, and God would not fail to bless them.

II. The particulars of this blessing.

1. It is promised that the providence of God should prosper them in all their outward concerns. These blessings are said to overtake them, Deu 28:2. Good people sometimes, under the sense of their unworthiness, are ready to fly from the blessing and to conclude that it belongs not to them,; but the blessing shall find them out and follow them notwithstanding. Thus in the great day the blessing will overtake the righteous that say, Lord, when saw we thee hungry and fed thee? Mat 25:37. Observe,

(1.) Several things are enumerated in which God by his providence would bless them: - [1.] They should be safe and easy; a blessing should rest upon their persons wherever they were, in the city, or in the field, Deu 28:3. Whether their habitation was in town or country, whether they were husbandmen or tradesmen, whether their business called them into the city or into the field, they should be preserved from the dangers and have the comforts of their condition. This blessing should attend them in their journeys, going out and coming in, Deu 28:6. Their persons should be protected, and the affair they went about should succeed well. Observe here, What a necessary and constant dependence we have upon God both for the continuance and comfort of this life. We need him at every turn, in all the various movements of life; we cannot be safe if he withdraw his protection, nor easy if he suspend his favour; but, if he bless us, go where we will it is well with us. [2.] Their families should be built up in a numerous issue: blessed shall be the fruit of thy body (Deu 28:4), and in that the Lord shall make thee plenteous (Deu 28:11), in pursuance of the promise made to Abraham, that his seed should be as the stars of heaven for multitude, and that God would be a God to them, than which a greater blessing, and more comprehensive, could not be entailed upon the fruit of their body. See Isa 61:9. [3.] They should be rich, and have an abundance of all the good things of this life, which are promised them, not merely that they might have the pleasure of enjoying them, but (as bishop Patrick observes out of one of the Jewish writers) that they might have wherewithal to honour God, and might be helped and encouraged to serve him cheerfully and to proceed and persevere in their obedience to him. A blessing is promised, First, On all they had without doors, corn and cattle in the field (Deu 28:4, Deu 28:11), their cows and sheep particularly, which would be blessed for the owners' sakes, and made blessings to them. In order to this, it is promised that God would give them rain in due season, which is called his good treasure (Deu 28:12), because with this river of God the earth is enriched, Psa 65:9. Our constant supplies we must see coming from God's good treasure, and own our obligations to him for them; if he withhold his rain, the fruits both of the ground and of the cattle soon perish. Secondly, On all they had within doors, the basket and the store (Deu 28:5), the store-houses or barns, Deu 28:8. When it is brought home, God will bless it, and not blow upon it as sometimes he does, Hag 1:6, Hag 1:9. We depend upon God and his blessing, not only for our yearly corn out of the field, but for our daily bread out of our basket and store, and therefore are taught to pray for it every day. [4.] They should have success in all their employments, which would be a constant satisfaction to them: " The Lord shall command the blessing (and it is he only that can command it) upon thee, not only in all thou hast, but in all thou doest, all that thou settest thy hand to, "Deu 28:8. This intimated that even when they were rich they must not be idle, but must find some good employment or other to set their hand to, and God would own their industry, and bless the work of their hand (Deu 28:12); for that which makes rich, and keeps so, is the blessing of the Lord upon the hand of the diligent, Pro 10:4, Pro 10:22. [5.] They should have honour among their neighbours (Deu 28:1): The Lord thy God will set thee on high above all nations. He made them so, by taking them into covenant with himself, Deu 26:19. And he would make them more and more so by their outward prosperity, if they would not by sin disparage themselves. Two things should help to make them great among the nations: - First, Their wealth (Deu 28:12): " Thou shalt lend to many nations upon interest"(which they were allowed to take form the neighbouring nations), "but thou shalt not have occasion to borrow."This would give them great influence with all about them; for the borrower is servant to the lender. It may be meant of trade and commerce, that they should export abundantly more than they should import, which would keep the balance on their side. Secondly, Their power (Deu 28:13): " The Lord shall make thee the head, to give law to all about thee, to exact tribute, and to arbitrate all controversies."Every sheaf should bow to theirs, which would make them so considerable that all the people of the earth would be afraid of them (Deu 28:10), that is, would reverence their true grandeur, and dread making them their enemies. The flourishing of religion among them, and the blessing of God upon them, would make them formidable to all their neighbours, terrible as an army with banners. [6.] They should be victorious over their enemies, and prosper in all their wars. If any were so daring as to rise up against them to oppress them, or encroach upon them, it should be at their peril, they should certainly fall before them, Deu 28:7. The forces of the enemy, though entirely drawn up to come against them one way, should be entirely routed, and flee before them seven ways, each making the best of his way.

(2.) From the whole we learn (though it were well if men would believe it) that religion and piety are the best friends to outward prosperity. Though temporal blessings do not take up so much room in the promises of the New Testament as they do in those of the Old, yet it is enough that our Lord Jesus has given us his word (and surely we may take his word) that if we seek first the kingdom of God, and the righteousness thereof, all other things shall be added to us, as far as Infinite Wisdom sees good; and who can desire them further? Mat 6:33.

2. It is likewise promised that the grace of God should establish them a holy people, Deu 28:9. Having taken them into covenant with himself, he would keep them in covenant; and, provided they used the means of stedfastness, he would give them the grace of steadfastness, that they should not depart from him. Note, Those that are sincere in holiness God will establish in holiness; and he is of power to do it, Rom 16:25. He that is holy shall be holy still; and those whom God establishes in holiness he thereby establishes a people to himself, for a long as we keep close to God he will never forsake us. This establishment of their religion would be the establishment of their reputation (Deu 28:10): All the people of the earth shall see, and own, that thou art called by the name of the Lord, that is, "that thou art a most excellent and glorious people, under the particular care and countenance of the great God. They shall be made to know that a people called by the name Jehovah are without doubt the happiest people under the sun, even their enemies themselves being judges."The favourites of Heaven are truly great, and, first or last, it will be made to appear that they are so, if not in this world, yet at that day when those who confess Christ now shall be confessed by him before men and angels, as those whom he delights to honour.

Matthew Henry: Deu 28:15-44

Having viewed the bright side of the cloud, which is towards the obedient, we have now presented to us the dark side, which is towards the disobedient. If we do not keep God's commandments, we not only come short of the blessing promised, but we lay ourselves under the curse, which is as comprehensive of all misery as the blessing is of all happiness. Observe,

I. The equity of this curse. It is not a curse causeless, nor for some light cause; God seeks not occasion against us, nor is he apt to quarrel with us. That which is here mentioned as bringing the curse is, 1. Despising God, refusing to hearken to his voice (Deu 28:15), which bespeaks the highest contempt imaginable, as if what he said were not worth the heeding, or we were not under any obligation to him. 2. Disobeying him, not doing his commandments, or not observing to do them. None fall under his curse but those that rebel against his command. 3. Deserting him. "It is because of the wickedness of thy doings, not only whereby thou hast slighted me, but whereby thou hast forsaken me, "Deu 28:20. God never casts us off till we first cast him off. It intimates that their idolatry, by which they forsook the true God for false gods, would be their destroying sin more than any other.

II. The extent and efficacy of this curse.

1. In general, it is declared, " All these curses shall come upon thee from above, and shall overtake thee; though thou endeavour to escape them, it is to no purpose to attempt it, they shall follow thee whithersoever thou goest, and seize thee, overtake thee, and overcome thee,"Deu 28:15. It is said of the sinner, when God's wrath is in pursuit of him, that he would fain flee out of his hand (Job 27:22), but he cannot; if he flee from the iron weapon, yet the bow of steel shall reach him and strike him through. There is no running from God but by running to him, no fleeing from his justice but by fleeing to his mercy. See Psa 21:7, Psa 21:8. (1.) Wherever the sinner goes, the curse of God follows him; wherever he is, it rests upon him. He is cursed in the city and in the field, Deu 28:16. The strength of the city cannot shelter him from it, the pleasant air of the country is no fence against these pestilential steams. He is cursed (Deu 28:19) when he comes in, for the curse is upon the house of the wicked (Pro 3:33), and he is cursed when he goes out, for he cannot leave that curse behind him, nor get rid of it, which has entered into his bowels like water and like oil into his bones. (2.). Whatever he has is under a curse: Cursed is the ground for his sake, and all that is on it, or comes out of it, and so he is cursed from the ground, as Cain, Gen 4:11. The basket and store are cursed, Deu 28:17, Deu 28:18. All his enjoyments being forfeited by him are in a manner forbidden to him, as cursed things, which he has no title to. To those whose mind and conscience are defiled every thing else is so, Tit 1:15. They are all embittered to him; he cannot take any true comfort in them, for the wrath of God mixes itself with them, and he is so far from having any security of the continuance of them that, if his eyes be open, he may see them all condemned and ready to be confiscated, and with them all his joys and all his hopes gone for ever. (3.) Whatever he does is under a curse too. It is a curse in all that he sets his hand to (Deu 28:20), a constant disappointment, which those are subject to that set their hearts upon the world, and expect their happiness in it, and which cannot but be a constant vexation. This curse is just the reverse of the blessing in the former part of the chapter. Thus whatever bliss there is in heaven there is not only the want of it, but the contrary to it, in hell. Isa 65:13, My servants shall eat, but you shall be hungry.

2. Many particular judgments are here enumerated, which would be the fruits of the curse, and with which God would punish the people of the Jews for their apostasy and disobedience. These judgments threatened are of divers kinds, for God has many arrows in his quiver, four sore judgments (Eze 14:21), and many more. They are represented as very terrible, and the descriptions of them are exceedingly lively and affecting, that men, knowing these terrors of the Lord, might, if possible, be persuaded. The threatenings of the same judgment are several times repeated, that they might make the more deep and lasting impressions, and to intimate that, if men persisted in their disobedience, the judgment which they thought was over, and of which they said, "Surely the bitterness of it is past,"would return with double force; for when God judges he will overcome. (1.) Bodily diseases are here threatened, that they should be epidemical in their land. These God sometimes makes use of for the chastisement and improvement of his own people. Lord, behold, he whom thou lovest is sick. But here they are threatened to be brought upon his enemies as tokens of his wrath, and designed for their ruin. So that according to the temper of our spirits, under sickness, accordingly it is to us a blessing or a curse. But, whatever sickness may be to particular persons, it is certain that epidemical diseases raging among a people are national judgments, and are so to be accounted. He here threatens, [1.] Painful diseases (Deu 28:35), a sore botch, beginning in the legs and knees, but spreading, like Job's boils, from heat to foot. [2.] Shameful diseases (v. 27), the botch of Egypt (such boils and blains as the Egyptians had been plagued with, when God brought Israel from among them), and the emerods and scab, vile diseases, the just punishment of those who by sin had made themselves vile. [3.] Mortal diseases, the pestilence (v. 21), the consumption (put for all chronical diseases), and the fever (for all acute diseases), v. 22. See Lev 26:16. And all incurable, Deu 28:27. (2.) Famine, and scarcity of provisions; and this, [1.] For want of rain (Deu 28:23, Deu 28:24): Thy heaven over thy head, that part that is over thy land, shall be as dry as brass, while the heavens over other countries shall distil their dews; and, when the heaven is as brass, the earth of course will be as iron, so hard and unfruitful. Instead of rain, the dust shall be blown out of the highways into the field, and spoil the little that there is of the fruits of the earth. [2.] By destroying insects. The locust should destroy the corn, so that they should not have so much as their seed again, Deu 28:38, Deu 28:42. And the fruit of the vine, which should make glad their hearts, should all be worm-eaten, Deu 28:39. and the olive, some way or other, should be made to cast its fruit, Deu 28:40. The heathen use many superstitious customs in honour of their idol-gods for preserving the fruits of the earth; but Moses tells Israel that the only way they had to preserve them was to keep God's commandments; for he is a God that will not be sported with, like their idols, but will be served in spirit and truth. This threatening we find fulfilled in Israel, 1Ki 17:1; Jer 14:1, etc.; Joe 1:4. (3.) That they should be smitten before their enemies in war, who, it is likely, would be the more cruel to them, when they had them at their mercy, for the severity they had used against the nations of Canaan, which their neighbours in after-ages would be apt to remember against them, Deu 28:25. It would make their flight the more shameful, and the more grievous, that they might have triumphed over their enemies if they had but been faithful to their God. The carcases of those that were slain in war, or died in captivity among strangers, should be meat for the fowls (Deu 28:26); and an Israelite, having forfeited the favour of his God, should have so little humanity shown him as that no man should drive them away, so odious would God's curse make him to all mankind. (4.) That they should be infatuated in all their counsels, so as not to discern their own interest, nor bring any thing to pass for the public good: The Lord shall smite thee with madness and blindness, Deu 28:28, Deu 28:29. Note, God's judgments can reach the minds of men to fill them with darkness and horror, as well as their bodies and estates; and those are the sorest of all judgments which make men a terror to themselves, and their own destroyers. That which they contrived to secure themselves by should still turn to their prejudice. Thus we often find that the allies they confided in distressed them and strengthened them not, 2Ch 28:20. Those that will not walk in God's counsels are justly left to be ruined by their own; and those that are wilfully blind to their duty deserve to be made blind to their interest, and, seeing they loved darkness rather than light, let them grope at noon-day as in the dark. (5.) That they should be plundered of all their enjoyments, stripped of all by the proud and imperious conqueror, such as Benhadad was to Ahab, 1Ki 20:5, 1Ki 20:6. Not only their houses and vineyards should be taken from them, but their wives and children, Deu 28:30, Deu 28:32. Their dearest comforts, which they took most pleasure in, and promised themselves most from, should be the entertainment and triumph of their enemies. As they had dwelt in houses which they built not, and eaten of vineyards which they planted not (Deu 6:10, Deu 6:11), so others should do by them. Their oxen, asses, and sheep, like Job's, should be taken away before their eyes, and they should not be able to recover them, v. 31. And all the fruit of their land and labours should be devoured and eaten up by the enemy; so that they and theirs would want necessaries, while their enemies were revelling with that which they had laboured for. (6.) That they should be carried captives into a far country; nay, into all the kingdoms of the earth, v. 25. Their sons and daughters, whom they promised themselves comfort in, should go into captivity (v. 41), and they themselves at length, and their king in whom they promised themselves safety and settlement, v. 36. This was fully accomplished when the ten tribes first were carried captive into Assyria (2Ki 17:6), and not long after the two tribes into Babylon, and two of their kings, 2Ki 24:14, 2Ki 24:15; 2Ki 25:7, 2Ki 25:21. That which is mentioned as an aggravation of their captivity is that they should go into an unknown country, the language and customs of which would be very uncouth, and their treatment among them barbarous, and there they should serve other gods, that is, be compelled to do so by their enemies, as they were in Babylon, Dan 3:6. Note, God often makes men's sin their punishment, and chooses their delusions. You shall serve other gods, that is, "You shall serve those that do serve them;"a nation is often in scripture called by the name of its gods, as Jer 48:7. They had made idolaters their associates, and now god made idolaters their oppressors. (7.) That those who remained should be insulted and tyrannized over by strangers, Deu 28:43, Deu 28:44. So the ten tribes were by the colonies which the king of Assyria sent to take possession of their land, 2Ki 17:24. Or this may be meant of the gradual encroachments which the strangers within their gates should make upon them, so as insensibly to worm them out of their estates. We read of the fulfilling of this, Hos 7:9, Strangers have devoured his strength. Foreigners ate the bread out of the mouths of trueborn Israelites, by which they were justly chastised for introducing strange gods. (8.) That their reputation among their neighbours should be quite sunk, and those that had been a name, and a praise, should be an astonishment, a proverb, and a by-word, Deu 28:37. Some have observed the fulfilling of this threatening in their present state; for, when we would express the most perfidious and barbarous treatment, we say, None but a Jew would have done so. Thus is sin a reproach to any people. (9.) To complete their misery, it is threatened that they should be put quite out of the possession of their minds by all these troubles (Deu 28:34): Thou shalt be mad for the sight of thy eyes, that is, quite bereaved of all comfort and hope, and abandoned to utter despair. Those that walk by sight, and not by faith, are in danger of losing reason itself, when every thing about them looks frightful; and their condition is woeful indeed that are mad for the sight of their eyes.

Matthew Henry: Deu 28:45-68

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 (2Ch 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, 2Ki 6:28, 2Ki 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?

Keil-Delitzsch: Deu 28:1-14

For the purpose of impressing upon the hearts of all the people in the most emphatic manner both the blessing which Israel was to proclaim upon Gerizim, and the curse which it was to proclaim upon Ebal, Moses now unfolds the blessing of fidelity to the law and the curse of transgression in a longer address, in which he once more resumes, sums up, and expands still further the promises and threats of the law in Exo 23:20-33, and Lev 26.

Deu 28:1-6

The Blessing. - Deu 28:1. If Israel would hearken to the voice of the Lord its God, the Lord would make it the highest of all the nations of the earth. This thought, with which the discourse on the law in Deu 26:19 terminated, forms the theme, and in a certain sense the heading, of the following description of the blessing, through which the Lord, according to the more distinct declaration in Deu 28:2, would glorify His people above all the nations of the earth. The indispensable condition for obtaining this blessing, was obedience to the word of the Lord, or keeping His commandments. To impress this condition sine qua non thoroughly upon the people, Moses not only repeats it at the commencement (Deu 28:2), and in the middle (Deu 28:9), but also at the close (Deu 28:13, Deu 28:14), in both a positive and a negative form. In Deu 28:2, "the way in which Israel was to be exalted is pointed out"( Schultz ); and thus the theme is more precisely indicated, and the elaboration of it is introduced. "All these blessings (those mentioned singly in what follows) will come upon thee and reach thee."The blessings are represented as actual powers, which follow the footsteps of the nation, and overtake it. In Deu 28:3-6, the fulness of the blessing of God in all the relations of life is depicted in a sixfold repetition of the word "blessed."Israel will be blessed in the town and in the field, the two spheres in which its life moves (Deu 28:3); blessed will be the fruit of the body, of the earth, and of the cattle, i.e., in all its productions (Deu 28:4; for each one, see Deu 7:13-14); blessed will be the basket (Deu 26:2) in which the fruits are kept, and the kneading - trough (Exo 12:34) in which the daily bread is prepared (Deu 28:5); blessed will the nation be in all its undertakings ("coming in and going out;"vid., Num 27:17).

Deu 28:7-14

Deu 28:7-14 describe the influence and effect of the blessing upon all the circumstances and situations in which the nation might be placed: in Deu 28:7-10, with reference ( a ) to the attitude of Israel towards its enemies (Deu 28:7); ( b ) to its trade and handicraft (Deu 28:8); ( c ) to its attitude towards all the nations of the earth (Deu 28:9, Deu 28:10). The optative forms, יתּן and יצו (in Deu 28:7 and Deu 28:8), are worthy of notice. They show that Moses not only proclaimed the blessing to the people, but desired it for them, because he knew that Israel would not always or perfectly fulfil the condition upon which it was to be bestowed. "May the Lord be pleased to give thine enemies...smitten before thee," i.e., give them up to thee as smitten ( לפני נתן , to give up before a person, to deliver up to him: cf. Deu 1:8), so that they shall come out against thee by one way, and flee from thee by seven ways, i.e., in wild dispersion (cf. Lev 26:7-8).

Deu 28:8

" May the Lord command the blessing with thee (put it at thy disposal) in thy barns (granaries, store-rooms) and in all thy business "("to set the hand;"see Deu 12:7).

Deu 28:9-12

"The Lord will exalt thee for a holy nation to Himself,...so that all the nations of the earth shall see that the name of Jehovah is named upon thee, and shall fear before thee." The Lord had called Israel as a holy nation, when He concluded the covenant with it (Exo 19:5-6). This promise, to which the words "as He hath sworn unto thee"point back, and which is called an oath, because it was founded upon the promises given to the patriarchs on oath (Gen 22:16), and was given implicite in them, the Lord would fulfil to His people, and cause the holiness and glory of Israel to be so clearly manifested, that all nations should perceive or see "that the name of the Lord is named upon Israel." The name of the Lord is the revelation of His glorious nature. It is named upon Israel, when Israel is transformed into the glory of the divine nature (cf. Isa 63:19; Jer 14:9). It was only in feeble commencements that this blessing was fulfilled upon Israel under the Old Testament; and it is not till the restoration of Israel, which is to take place in the future according to Rom 11:25., that its complete fulfilment will be attained. In Deu 28:11 and Deu 28:12, Moses returns to the earthly blessing, for the purpose of unfolding this still further. " Superabundance will the Lord give thee for good (i.e., for happiness and prosperity; vid., Deu 30:9), in fruit of thy body ,"etc. (cf. Deu 28:4). He would open His good treasure-house, the heaven, to give rain to the land in its season (cf. Deu 11:14; Lev 26:4-5), and bless the work of the hands, i.e., the cultivation of the soil, so that Israel would be able to lend to many, according to the prospect already set before it in Deu 15:6.

Deu 28:13-14

By such blessings He would "make Israel the head, and not the tail," - a figure taken from life (vid., Isa 9:13), the meaning of which is obvious, and is given literally in the next sentence, "thou wilt be above only, and not beneath," i.e., thou wilt rise more and more, and increase in wealth, power, and dignity. With this the discourse returns to its commencement; and the promise of blessing closes with another emphatic repetition of the condition on which the fulfilment depended ( Deu 28:13 and Deu 28:14. On Deu 28:14, see Deu 5:29; Deu 11:28).

Keil-Delitzsch: Deu 28:15-68

The Curse, in case Israel should not hearken to the voice of its God, to keep His commandments. After the announcement that all these (the following) curses would come upon the disobedient nation (Deu 28:15), the curse is proclaimed in all its extent, as covering all the relations of life, in a sixfold repetition of the word "cursed"(Deu 28:16-19, as above in Deu 28:3-6); and the fulfilment of this threat in plagues and diseases, drought and famine, war, devastation of the land, and captivity of the people, is so depicted, that the infliction of these punishments stands out to view in ever increasing extent and fearfulness. We are not to record this, however, as a gradual heightening of the judgments of God, in proportion to the increasing rebellion of Israel, as in Lev 26:14., although it is obvious that the punishments threatened did not fall upon the nation all at once.

Deu 28:16-19

Deu 28:16-19 correspond precisely to Deu 28:3-6, so as to set forth the curse as the counterpart of the blessing, except that the basket and kneading-trough are mentioned before the fruit of the body.

Deu 28:20-22

The first view, in which the bursting of the threatened curse upon the disobedient people is proclaimed in all its forms. First of all, quite generally in Deu 28:20. " The Lord will send the curse against thee, consternation and threatening in every undertaking of thy hand which thou carriest out (see Deu 12:7), till thou be destroyed, till thou perish quickly, because of the wickedness of thy doings, because thou hast forsaken Me ."The three words, מארה , מהוּמה , and מגערת , are synonymous, and are connected together to strengthen the thought. מארה , curse or malediction; המּהוּמה , the consternation produced by the curse of God, namely, the confusion with which God smites His foes (see at Deu 7:23); המּגערה is the threatening word of the divine wrath. - Then Deu 28:21. in detail. " The Lord will make the pestilence fasten upon (cleave to) thee, till He hath destroyed thee out of the land...to smite thee with giddiness and fever (cf. Lev 26:16), inflammation, burning, and sword, blasting of corn, and mildew (of the seed);"seven diseases therefore (seven as the stamp of the words of God), whilst pestilence in particular is mentioned first, as the most terrible enemy of life. דּלּקת , from דּלק to burn, and חרחר , from חרר to glow, signify inflammatory diseases, burning fevers; the distinction between these and קדּחת cannot be determined. Instead of חרב , the sword as the instrument of death, used to designate slaughter and death, the Vulgate , Arabic , and Samaritan have adopted the reading חרב , aestus , heat (Gen 31:40), or drought, according to which there would be four evils mentioned by which human life is attacked, and three which are injurious to the corn. But as the lxx, Jon ., Syr ., and others read חרב , this alteration is very questionable, especially as the reading can be fully defended in this connection; and one objection to the alteration is, that drought is threatened for the first time in Deu 28:23, Deu 28:24. שׁדּפון , from שׁדף to singe or blacken, and ירקון , from ירק to be yellowish, refer to two diseases which attack the corn: the former to the withering or burning of the ears, caused by the east wind (Gen 41:23); the other to the effect produced by a warm wind in Arabia, by which the green ears are turned yellow, so that they bear no grains of corn.

Deu 28:23-24

To this should be added terrible drought, without a drop of rain from heaven (cf. Lev 26:19). Instead of rain, dust and ashes should fall from heaven. נתן construed with a double accusative: to make the rain of the land into dust and ashes, to give it in the form of dust and ashes. When the heat is very great, the air in Palestine is often full of dust and sand, the wind assuming the form of a burning sirocco, so that the air resembles the glowing heat at the mouth of a furnace (Robinson, ii. 504).

Deu 28:25-26

Defeat in battle, the very opposite of the blessing promised in Deu 28:7. Israel should become לזעוה , "a moving to and fro," i.e., so to speak, "a ball for all the kingdoms of the earth to play with"( Schultz ). זעוה , here and at Eze 23:46, is not a transposed and later form of זועה , which has a different meaning in Isa 28:19, but the original uncontracted form, which was afterwards condensed into זועה ; for this, and not זועה , is the way in which the Chethib should be read in Jer 15:4; Jer 24:9; Jer 29:18; Jer 34:17, and 2Ch 29:8, where this threat is repeated (vid., Ewald , §53, b .). The corpses of those who were slain by the foe should serve as food for the birds of prey and wild beasts - the greatest ignominy that could fall upon the dead, and therefore frequently held out as a threat against the ungodly (Jer 7:33; Jer 16:4; 1Ki 14:11, etc.).

Deu 28:27-34

The second view depicts still further the visitation of God both by diseases of body and soul, and also by plunder and oppression on the part of their enemies. - In Deu 28:27 four incurable diseases of the body are threatened: the ulcer of Egypt (see at Exo 9:9), i.e., the form of leprosy peculiar to Egypt, elephantiasis ( Aegypti peculiare malum: Plin . xxvi. c. 1, s. 5), which differed from lepra tuberosa , however, or tubercular leprosy (Deu 28:35; cf. Job 2:7), in degree only, and not in its essential characteristics (see Tobler, mediz. Topogr. v. Jerus. p. 51). עפלים , from עפל , a swelling, rising, signifies a tumour, and according to the Rabbins a disease of the anus: in men, tumor in posticis partibus; in women, durius quoddam οἴδημα in utero . It was with this disease that the Philistines were smitten (1Sa 5:1-12). גּרב (see Lev 21:20) and חרס , from חרס , to scrape or scratch, also a kind of itch, of which there are several forms in Syria and Egypt.

Deu 28:28-29

In addition to this, there would come idiocy, blindness, and confusion of mind, - three psychical maladies; for although עוּרון signifies primarily bodily blindness, the position of the word between idiocy and confusion of heart, i.e., of the understanding, points to mental blindness here.

Deu 28:29-34

Deu 28:29 leads to the same conclusion, where it is stated that Israel would grope in the bright noon-day, like a blind man in the dark, and not make his ways prosper, i.e., not hit upon the right road which led to the goal and to salvation, would have no good fortune or success in its undertakings (cf. Psa 37:7). Being thus smitten in body and soul, it would be only ( אך as in Deu 16:15), i.e., utterly, oppressed and spoiled evermore. These words introduce the picture of the other calamity, viz., the plundering of the nation and the land by enemies (Deu 28:30-33). Wife, house, vineyard, ox, ass, and sheep would be taken away by the foe; sons and daughters would be carried away into captivity before the eyes of the people, who would see it and pine after the children, i.e., with sorrow and longing after them; "and thy hand shall not be to thee towards God," i.e., all power and help will fail thee. (On this proverbial expression, see Gen 31:29; and on חלּל , in Gen 31:30, see at Deu 20:6.) - In Deu 28:33, Deu 28:34, this threat is summed up in the following manner: the fruit of the field and all their productions would be devoured by a strange nation, and Israel would be only oppressed and crushed to pieces all its days, and become mad on account of what its eyes would be compelled to see.

Deu 28:35-46

The third view. - With the words, "the Lord will smite thee," Moses resumes in Deu 28:35 the threat of Deu 28:27, to set forth the calamities already threatened under a new aspect, namely, as signs of the rejection of Israel from covenant fellowship with the Lord.

Deu 28:35

The Lord would smite the people with grievous abscesses in the knees and thighs, that should be incurable, even from the sole of the foot to the crown of the head. רע שׁחין ר is the so-called joint-leprosy, a form of the lepra tuberosa (vid., Pruner , p. 167). From the clause, however, "from the sole of thy foot unto the top of thy head," it is evident that the threat is not to be restricted to this species of leprosy, since "the upper parts of the body often remain in a perfectly normal state in cases of leprosy in the joints; and after the diseased parts have fallen off, the patients recover their previous health to a certain degree"( Pruner ). Moses mentions this as being a disease of such a nature, that it would render it utterly impossible for those who were afflicted with it either to stand or walk, and then heightens the threat by adding the words, "from the sole of the foot to the top of the head."Leprosy excluded from fellowship with the Lord, and deprived the nation of the character of a nation of God.

Deu 28:36-37

The loss of their spiritual character would be followed by the dissolution of the covenant fellowship. This thought connects Deu 28:36 with Deu 28:35, and not the thought that Israel being afflicted with leprosy would be obliged to go into captivity, and in this state would become an object of abhorrence to the heathen ( Schultz ). The Lord would bring the nation and its king to a foreign nation that it did not know, and thrust them into bondage, so that it would be obliged to serve other gods - wood and stone (vid., Deu 4:28), - and would become an object of disgust, a proverb, and a byword to all nations whither God should drive it (vid., 1Ki 9:7; Jer 24:9).

Deu 28:38-39

Even in their own land the curse would fall upon every kind of labour and enterprise. Much seed would give little to reap, because the locust would devour the seed; the planting and dressing of the vineyard would furnish no wine to drink, because the worm would devour the vine. תּולעת is probably the ἴψ or ἴξ of the Greeks, the convolvulus of the Romans, our vine-weevil.

Deu 28:40

They would have many olive-trees in the land, but not anoint themselves with oil, because the olive-tree would be rooted out or plundered ( ישּׁל , Niphal of שׁלל , as in Deu 19:5, not the Kal of נשׁל , which cannot be shown to have the intransitive meaning elabi ).

Deu 28:41

Sons and daughters would they beget, but not keep, because they would have to go into captivity.

Deu 28:42

All the trees and fruits of the land would the buzzer take possession of. צלצל , from צלל to buzz , a rhetorical epithet applied to locusts , not the grasshopper, which does not injure the fruits of the tree or ground sufficiently for the term ירשׁ , "to take possession of,"to be applicable to it.

Deu 28:43

Israel would be utterly impoverished, and would sink lower and lower, whilst the stranger in the midst of it would, on the contrary, get above it very high; not indeed "because he had no possession, but was dependent upon resources of other kinds"( Schultz ), but rather because he would be exempted with all his possessions from the curse of God, just as the Israelites had been exempted from the plagues which came upon the Egyptians (Exo 9:6-7, Exo 9:26).

Deu 28:44-46

The opposite of Deu 28:12 and Deu 28:13 would come to pass. - In Deu 28:46 the address returns to its commencement in Deu 28:15, with the terrible threat,"These curses shall be upon thee for a sign and for a wonder, and upon thy seed for ever," for the purpose of making a pause, if not of bringing the whole to a close. The curses were for a sign and wonder ( מופת , that which excites astonishment and terror), inasmuch as their magnitude and terrible character manifested most clearly the supernatural interposition of God (vid., Deu 29:23). " For ever "applies to the generation smitten by the curse, which would remain for ever rejected, though without involving the perpetual rejection of the whole nation, or the impossibility of the conversion and restoration of a remnant, or of a holy seed (Isa 10:22; Isa 6:13; Rom 9:27; Rom 11:5).

Deu 28:47-57

The fourth view. - Although in what precedes every side of the national life has been brought under the curse, yet love to his people, and the desire to preserve them from the curse, by holding up before them the dreadful severity of the wrath of God, impel the faithful servant of the Lord to go still further, and depict more minutely still the dreadful horrors consequent upon Israel being given up to the power of the heathen, and first of all in Deu 28:47-57 the horrible calamities which would burst upon Israel on the conquest of the land and its fortresses by its foes.

Deu 28:47-48

Because it had not served the Lord its God with joy and gladness of heart, "for the abundance of all," i.e., for the abundance of all the blessings bestowed upon it by its God, it would serve its enemies in hunger, and thirst, and nakedness, and want of everything, and wear an iron yoke, i.e., be obliged to perform the hardest tributary service till it was destroyed ( השׁמיד for השׁמיד , as in Deu 7:24).

Deu 28:49-50

The Lord would bring against it from afar a barbarous, hardhearted nation, which knew not pity. " From afar "is still further strengthened by the addition of the words, "from the end of the earth." The greater the distance off, the more terrible does the foe appear. He flies thence like an eagle, which plunges with violence upon its prey, and carries it off with its claws; and Israel does not understand its language, so as to be able to soften its barbarity, or come to any terms. A people " firm, hard of face, "i.e., upon whom nothing makes an impression (vid., Isa 50:7), - a description of the audacity and shamelessness of its appearance (Dan 8:23; cf. Pro 7:13; Pro 21:29), which spares neither old men nor boys. This description no doubt applies to the Chaldeans, who are described as flying eagles in Hab 1:6., Jer 48:40; Jer 49:22; Eze 17:3, Eze 17:7, as in the verses before us; but it applies to other enemies of Israel beside these, namely to the great imperial powers generally, the Assyrians, Chaldeans, and Romans, whom the Lord raised up as the executors of His curse upon His rebellious people. Isaiah therefore depicts the Assyrians in a similar manner, namely, as a people with an unintelligible language (Deu 5:26; Deu 28:11; Deu 33:19), and describes the cruelty of the Medes in Deu 13:17-18, with an unmistakeable allusion to Deu 28:50 of the present threat.

Deu 28:51-52

This foe would consume all the fruit of the cattle and the land, i.e., everything which the nation had acquired through agriculture and the breeding of stock, without leaving it anything, until it was utterly destroyed (see Deu 7:13), and would oppress, i.e., besiege it in all its gates (towns, vid., Deu 12:12), till the lofty and strong walls upon which they relied should fall ( ירד as in Deu 20:20).

Deu 28:53

It would so distress Israel, that in their distress and siege they would be driven to eat the fruit of their body, and the flesh of their own children (with regard to the fulfilment of this, see the remarks on Lev 26:29). - This horrible distress is depicted still more fully in Deu 28:54-57, where the words, "in the siege and in the straitness," etc. (Deu 28:53), are repeated as a refrain , with their appalling sound, in Deu 28:55 and Deu 28:57.

Deu 28:54-55

The effeminate and luxurious man would look with ill-favour upon his brother, the wife of his bosom, and his remaining children, "to give"(so that he would not give) to one of them of the flesh of his children which he was consuming, because there was nothing left to him in the siege. "His eye shall be evil," i.e., look with envy or ill-favour (cf. Deu 15:9). השׁאיר מבּלי , on account of there not being anything left for himself. כּל with בּלי signifies literally "all not," i.e., nothing at all. השׁאיר , an infinitive, as in Deu 3:3 (see at Deu 28:48).

Deu 28:56-57

The delicate and luxurious woman, who had not attempted to put her feet to the ground (had always been carried therefore either upon a litter or an ass: cf. Jdg 5:10, and Arvieux, Sitten der Beduinen Ar. p. 143), from tenderness and delicacy - her eye would look with envy upon the husband of her bosom and her children, and that ( vav expl .) because of (for) her after-birth, which cometh out from between her feet, and because of her children which she bears (sc., during the siege); "for she will eat them secretly in the want of everything," that is to say, first of all attempt to appease her hunger with the after-birth, and then, when there was no more left, with her own children. To such an awful height would the famine rise!

Deu 28:58-68

The fifth and last view. - And yet these horrible calamities would not be the end of the distress. The full measure of the divine curse would be poured out upon Israel, when its disobedience had become hardened into disregard of the glorious and fearful name of the Lord its God. To point this out, Moses describes the resistance of the people in Deu 28:58; not, as in Deu 28:15 and Deu 28:45, as not hearkening to the voice of the Lord to keep all His commandments, which he (Moses) had commanded this day, or which Jehovah had commanded (Deu 28:45), but as "not observing to do all the words which are written in this book, to fear the glorified and fearful name,"(viz.) Jehovah its God. " This book "is not Deuteronomy, even if we should assume that Moses had not first of all delivered the discourses in this book to the people and then written them down, but had first of all written them down and then read them to the people (see at Deu 31:9), but the book of the law, i.e., the Pentateuch, so far as it was already written. This is evident from Deu 28:60, Deu 28:61, according to which the grievous diseases of Egypt were written in this book of the law, which points to the book of Exodus, where grievous diseases occur among the Egyptian plagues. In fact, Moses could not have thought of merely laying the people under the obligation to keep the laws of the book of Deuteronomy, since this book does not contain all the essential laws of the covenant, and was never intended to form an independent book of the law. The infinitive clause, "to fear," etc., serves to explain the previous clause, "to do," etc., whether we regard the two clauses as co-ordinate, or the second as subordinate to the first. Doing all the commandments of the law must show and prove itself in fearing the revealed name of the Lord. Where this fear is wanting, the outward observance of the commandments can only be a pharisaic work-righteousness, which is equivalent to a transgress of the law. But the object of this fear was not to be a God, according to human ideas of the nature and working of God; it was to be "this glorified and fearful name," i.e., Jehovah the absolute God, as He glories Himself and shows Himself to be fearful in His doings upon earth. "The name," as in Lev 24:11. נכבּד in a reflective sense, as in Exo 14:4, Exo 14:17-18; Lev 10:3.

Deu 28:59-60

If Israel should not do this, the Lord would make its strokes and the strokes of its seed wonderful, i.e., would visit the people and their descendants with extraordinary strokes, with great and lasting strokes, and with evil and lasting diseases (Deu 28:60), and would bring all the pestilences of Egypt upon it. השׁיב , to turn back, inasmuch as Israel was set free from them by the deliverance out of Egypt. מדוה is construed with the plural as a collective noun.

Deu 28:61

Also every disease and every stroke that was not written in this book of the law, - not only those that were written in the book of the law, but those also that did not stand therein. The diseases of Egypt that were written in the book of the law include the murrain of cattle, the boils and blains, and the death of the first-born (Exo 9:1-10; Exo 12:29); and the strokes ( מכּה ) the rest of the plagues, viz., the frogs, gnats, dog-flies, hail, locusts, and darkness (Ex 8-10). יעלּם , an uncommon and harder form of יעלם (Jdg 16:3; cf. Ewald , §138, a .).

Deu 28:62

Israel would be almost annihilated thereby. " Ye will be left in few people (a small number; cf. Deu 26:5), whereas ye were as numerous as the stars of heaven ."

Deu 28:63

Yea, the Lord would find His pleasure in the destruction and annihilation of Israel, as He had previously rejoiced in blessing and multiplying it. With this bold anthropomorphic expression Moses seeks to remove from the nation the last prop of false confidence in the mercy of God. Greatly as the sin of man troubles God, and little as the pleasure may be which He has in the death of the wicked, yet the holiness of His love demands the punishment and destruction of those who despise the riches of His goodness and long-suffering; so that He displays His glory in the judgment and destruction of the wicked no less than in blessing and prospering the righteous.

Deu 28:63-64

Those who had not succumbed to the plagues and strokes of God, would be torn from the land of their inheritance, and scattered among all nations to the end of the earth, and there be compelled to serve other gods, which are wood and stone, which have no life and no sensation, and therefore can hear no prayer, and cannot deliver out of any distress (cf. Deu 4:27.).

Deu 28:65-66

When banished thus among all nations, Israel would find no ease or rest, not even rest for the sole of its foot, i.e., no place where it could quietly set its foot, and remain and have peace in its heart. To this extreme distress of homeless banishment there would be added " a trembling heart, failing of the eyes (the light of life), and despair of soul "(vid., Lev 26:36.).

Deu 28:66

"Thy life will be hung up before thee," i.e., will be like some valued object, hanging by a thin thread before thine eyes, which any moment might tear down ( Knobel ), that is to say, will be ever hanging in the greatest danger. "Thou wilt not believe in thy life," i.e., thou wilt despair of its preservation (cf. Job. Deu 24:22).

(Note: "I have never seen a passage which describes more clearly the misery of a guilty conscience, in words and thoughts so fitting and appropriate. For this is just the way in which a man is affected, who knows that God is offended, i.e., who is harassed with the consciousness of sin"' ( Luther ).)

Deu 28:67

In the morning they would wish it were evening, and in the evening would wish it were morning, from perpetual dread of what each day or night would bring.

Deu 28:68

Last of all, Moses mentions the worst, namely, their being taken back to Egypt into ignominious slavery. "If the exodus was the birth of the nation of God as such, return would be its death"( Schultz ). " In ships: "i.e., in a way which would cut off every possibility of escape. The clause," by the way whereof I spake unto thee, thou shalt see it no more again, "is not a more precise explanation of the expression "in ships,"for it was not in ships that Israel came out of Egypt, but by land, through the desert; on the contrary, it simply serves to strengthen the announcement, "The Lord shall bring thee into Egypt again,"namely, in the sense that God would cause them to take a road which they would never have been again if they had continued in faithful dependence upon the Lord. This was the way to Egypt, in reality such a return to this land as Israel ought never to have experienced, namely, a return to slavery. "There shall ye be sold to your enemies as servants and maids, and there shall be no buyer," i.e., no one will buy you as slaves. This clause, which indicates the utmost contempt, is quite sufficient to overthrow the opinion of Ewald , Riehm , and others, already referred to at pp. 928, 929, namely, that this verse refers to Psammetichus, who procured some Israelitish infantry from Manasseh. Egypt is simply mentioned as a land where Israel had lived in ignominious bondage. "As a fulfilment of a certain kind, we might no doubt adduce the fact that Titus sent 17,000 adult Jews to Egypt to perform hard labour there, and had those who were under 17 years of age publicly sold (Josephus, de bell. Jud. vi. 9, 2), and also that under Hadrian Jews without number were sold at Rachel's grave ( Jerome, ad Jer 31). But the word of God is not so contracted, that it can be limited to one single fact. The curses were fulfilled in the time of the Romans in Egypt (vid., Philo in Flacc., and leg. ad Caium ), but they were also fulfilled in a horrible manner during the middle ages (vid., Depping, die Juden im Mittelalter ); and they are still in course of fulfilment, even though they are frequently less sensibly felt"( Schultz ).

Constable: Deu 27:1--29:2

V. PREPARATIONS FOR RENEWING THE COVENANT 27:1--29:1

Moses now gave the new generation its instructions concerning fresh commitment to the covenant when Israel would enter the land.

"The ratification of the new covenant which Moses was making with the second generation was to unfold in two stages. That was customary procedure in securing the throne succession to the appointed royal heir. When death was imminent, the suzerain required his vassals to pledge obedience to his son; then, soon after the son's accession, the vassals' commitment was repeated. Similarly, Moses and Joshua formed a dynasty of mediatorial representatives of the Lord's suzerainty over Israel. Hence the succession of Joshua, which symbolized the continuing lordship of Israel's God, was ensured by the oath elicited from Israel before Moses died, and again later by a ratification ceremony after Joshua's accession. The pronouncing of curses and blessings is prominent in each of these ratification rituals."²⁹¹

Constable: Deu 28:1-14

C. The blessings that follow obedience 28:1-14

"For the purpose of impressing upon the hearts of all the people in the most emphatic manner both the blessing which Israel was to proclaim upon Gerizim, and the curse which it was to proclaim upon Ebal, Moses now unfolds the blessing of fidelity to the law and the curse of transgression in a longer address, in which he once more resumes, sums up, and expands still further the promises and threats of the law in Ex. xxiii. 20-23, and Lev. xxvi."³⁰²

Moses began positively by holding out blessings as inducements to obedience (cf. Gen. 1:28-30). He stated the greatest blessing, and the one that comprehends all those that follow, first: Israel could become the most exalted of all nations on the earth. The condition for this blessing was obedience to the Word of Yahweh. So important was this condition that Moses stated it three times in this section--at the beginning (v. 1), middle (v. 9), and end (vv. 13-14; cf. vv. 15, 45, 58, 62)--in both positive and negative terms. Specifically, he enumerated six benefits using four merisms in each of which representative extremes describe the whole. God would give His people blessing everywhere, economically, with safety, and in all their activities (vv. 3-6). Then, in the typical hortatory fashion characteristic of Moses in Deuteronomy, he elaborated on these blessings (vv. 7-14).

"The Canaanites believed that Baal had a house in the heavens with an opening in the roof from which the rains were sent. Whether this constitutes the background for the figure underlying the storehouse in the heavens here [v. 12], Moses did insist that it was the Lord who would either bless Israel with abundant rain or withhold rain because of her disobedience."³⁰³

"It was only in feeble commencement that this blessing was fulfilled upon Israel under the Old Testament; and it is not till the restoration of Israel, which is to take place in the future according to Rom. xi. 25 sqq., that its complete fulfillment will be attained."³⁰⁴

Constable: Deu 28:15-68

D. The curses that follow disobedience to general stipulations 28:15-68

In this section Moses identified about four times as many curses as he had listed previous blessings (vv. 1-14). The lists of curses in other ancient Near Eastern treaty texts typically were longer than the lists of blessings.³⁰⁵ The reason was probably to stress the seriousness of violating the covenant by describing the consequences in detail.³⁰⁶ Israel was entering a very dangerous environment in Canaan and needed strong warnings against yielding to the temptations she would encounter (cf. Gen. 3:14-19).

28:15-19 Note that after a general statement (v. 15; cf. vv. 1-2) the six formal curses (vv. 16-19) correspond almost exactly to the six blessings (vv. 3-6). The exposition follows in verses 20-68 (cf. vv. 7-14). We can divide it into five sections of increasingly severe disciplinary measures.

28Z:20-24 In the first view of God's discipline Moses explained various forms in which Israel would suffer punishment.

28:26-37 In the second view the outlook is worse. Israel would suffer physical distresses, and her enemies would plunder and oppress her. As freedom from Egypt came to epitomize God's grace, so return to Egyptian conditions represented His judgment (v. 27).

28:38-46 In the third view Moses saw Israel's potential fate as a rejection by God from covenant fellowship (though not partnership).

28:47-57 The fourth view pictures Israel invaded, conquered, and brutalized by her enemies.

28:58-68 The fifth view shows Israel deprived of all the benefits she had formerly enjoyed (cf. 6:21-23; 26:5-9). This section deals with disease and disasters in the land (vv. 58-63) and deportation from the land (vv. 64-68). Both parts picture a reversal of Exodus blessings.

In the later history of Israel the punishments God predicted here took place very literally when the people disobeyed His law. What Moses described in verses 32-36 happened in the Assyrian and Babylonian captivities. Verses 52-57 found fulfillment then as well as in the Roman destruction of Jerusalem and Israel in A.D. 70. Verses 64-68 have taken place during the Roman invasion of A.D. 70, in the Middle Ages, the Russian pogroms, Nazi Germany, and the present day.

God designed these blessings and curses to persuade His people to obey His covenant with them. Stronger proof of the blessing of obedience and the blasting of disobedience is hardly imaginable. God's will was, and is, very clear and simple: obey His Word.

This section of Deuteronomy (chs. 27-28) is one of the most important ones in Scripture because it records the two options open to Israel as she entered the Promised Land. Obedience to the revealed Word of God would result in blessing, but disobedience would result in blasting. Scholars who do not believe in supernatural prophecy have said that it would have been impossible for Moses to have written these words. They say the subsequent history of Israel so accurately fulfilled these warnings that someone must have written them much later, perhaps after the Babylonian captivity. The books of Joshua, Judges, Samuel, and Kings take pains to point out how God fulfilled what Moses said here in Israel's later history.³⁰⁷

"For understanding and explaining Israel's history as recorded throughout the Old Testament, there are perhaps no more important chapters than Deuteronomy 28-30."³⁰⁸

The purpose of the whole ceremony Moses described here was to impress the Israelites with the importance and solemnity of entering into covenant relationship with Yahweh. This ceremony was to be a formal occasion that the Canaanites as well as the Israelites would perceive as a covenant renewal ritual.

"When the Greeks invaded Palestine in 332 B.C., the Samaritans sought and obtained permission from the Greeks to build a temple on Mt. Gerizim. This temple was later destroyed and replaced by a Roman temple, but the Samaritans have observed their sacred festivals, including the Passover, on Mt. Gerizim ever since."³⁰⁹

Guzik: Deu 28:1-68 - Blessing and Cursing

Deuteronomy 28 - Blessing and Cursing

A. Blessings on obedience.

1. (1-2) Overtaken by blessing.

Now it shall come to pass, if you diligently obey the voice of the LORD your God, to observe carefully all His commandments which I command you today, that the LORD your God will set you high above all nations of the earth. And all these blessings shall come upon you and overtake you, because you obey the voice of the LORD your God:

a. If you diligently obey the voice of the LORD: The word "if" looms large. In this chapter, Moses exhorted the nation with choice. The covenant God made with Israel contained three major features: The law, the sacrifice, and the choice.

i. The idea behind the choice is that God was determined to reveal Himself to the world through Israel. He would do this either by making them so blessed that the world would know only God could have blessed them so; or by making them so cursed that only God could have cursed them and cause them to still survive. The choice was up to Israel.

ii. As a literary form, this chapter is similar to ancient treaties between a king and his people; this is God the King, making a covenant with His people, Israel.

iii. "In the ancient Near East it was customary for legal treaties to conclude with passages containing blessings upon those who observed the enactments, and curses upon those who did not." (Harrrison)

b. That the LORD your God will set you high above all nations of the earth: Therefore, if Israel would obey the LORD, He would set them high above all nations of the earth, and the blessings would be so powerful that they would come upon you and overtake you. They wouldn't be able to escape the blessings.

2. (3-14) God will richly bless Israel's obedience to the covenant.

Blessed shall you be in the city, and blessed shall you be in the country. Blessed shall be the fruit of your body, the produce of your ground and the increase of your herds, the increase of your cattle and the offspring of your flocks. Blessed shall be your basket and your kneading bowl. Blessed shall you be when you come in, and blessed shall you be when you go out. The LORD will cause your enemies who rise against you to be defeated before your face; they shall come out against you one way and flee before you seven ways. The LORD will command the blessing on you in your storehouses and in all to which you set your hand, and He will bless you in the land which the LORD your God is giving you. The LORD will establish you as a holy people to Himself, just as He has sworn to you, if you keep the commandments of the LORD your God and walk in His ways. Then all peoples of the earth shall see that you are called by the name of the LORD, and they shall be afraid of you. And the LORD will grant you plenty of goods, in the fruit of your body, in the increase of your livestock, and in the produce of your ground, in the land of which the LORD swore to your fathers to give you. The LORD will open to you His good treasure, the heavens, to give the rain to your land in its season, and to bless all the work of your hand. You shall lend to many nations, but you shall not borrow. And the LORD will make you the head and not the tail; you shall be above only, and not be beneath, if you heed the commandments of the LORD your God, which I command you today, and are careful to observe them. So you shall not turn aside from any of the words which I command you this day, to the right or the left, to go after other gods to serve them.

a. Blessed shall you be: An obedient Israel would be blessed everywhere: In the city . . . in the country . . . when you come in . . . when you go out. An obedient Israel would be blessed in their homes and in their farms, and in their kitchens (the fruit of your body . . . the produce of your ground and the increase of your herds . . . Blessed shall be your basket and your kneading bowl).

b. They shall come out against you one way and flee before you seven ways: An obedient Israel would be blessed in warfare. This degree of blessing speaks of a clearly Divine blessing.

c. The LORD will establish you as a holy people to Himself: Perhaps the best blessing had to do with Israel's own relationship with God. God would separate and obedient Israel unto Himself, speaking of a special relationship. If not for this, all the material blessings described previously would be empty.

d. All the peoples of the earth shall see that you are called by the name of the LORD . . . the LORD will make you the head and not the tail; you shall be above only, and not be beneath: God's purpose in blessing Israel was greater than just enriching the nation for its own sake. He intended to glorify Himself through blessing them.

i. When Israel walked after the LORD, these blessings were real; one example of this is when the Queen of Sheba came to Solomon and saw a nation so blessed, she knew it had to be of God (1 Kings 10:1-13).

B. Curses on disobedience.

1. (15) Introduction to the curses.

But it shall come to pass, if you do not obey the voice of the LORD your God, to observe carefully all His commandments and His statutes which I command you today, that all these curses will come upon you and overtake you:

a. If you do not obey the voice of the LORD your God: The covenant's aspect of the choice was a sword with two edges. Obedience would carry great blessing, but disobedience would carry terrible curses.

b. All these curses will come upon you and overtake you: Like the blessings for an obedient Israel, the curses for a disobedient Israel would be inevitable.

c. All these curses: The rest of the chapter is almost overwhelming. "Actually, a logical analysis of the chapter is almost impossible, since the final aim was not to be logical but to build up a vivid impression by presenting picture after picture until the hearer could see and feel the import of the preacher's words." (Thompson)

2. (16-68) The curses upon Israel's disobedience.

Cursed shall you be in the city, and cursed shall you be in the country. Cursed shall be your basket and your kneading bowl. Cursed shall be the fruit of your body and the produce of your land, the increase of your cattle and the offspring of your flocks. Cursed shall you be when you come in, and cursed shall you be when you go out. The LORD will send on you cursing, confusion, and rebuke in all that you set your hand to do, until you are destroyed and until you perish quickly, because of the wickedness of your doings in which you have forsaken Me. The LORD will make the plague cling to you until He has consumed you from the land which you are going to possess. The LORD will strike you with consumption, with fever, with inflammation, with severe burning fever, with the sword, with scorching, and with mildew; they shall pursue you until you perish. And your heavens which are over your head shall be bronze, and the earth which is under you shall be iron. The LORD will change the rain of your land to powder and dust; from the heaven it shall come down on you until you are destroyed. The LORD will cause you to be defeated before your enemies; you shall go out one way against them and flee seven ways before them; and you shall become troublesome to all the kingdoms of the earth. Your carcasses shall be food for all the birds of the air and the beasts of the earth, and no one shall frighten them away. The LORD will strike you with the boils of Egypt, with tumors, with the scab, and with the itch, from which you cannot be healed. The LORD will strike you with madness and blindness and confusion of heart. And you shall grope at noonday, as a blind man gropes in darkness; you shall not prosper in your ways; you shall be only oppressed and plundered continually, and no one shall save you. You shall betroth a wife, but another man shall lie with her; you shall build a house, but you shall not dwell in it; you shall plant a vineyard, but shall not gather its grapes. Your ox shall be slaughtered before your eyes, but you shall not eat of it; your donkey shall be violently taken away from before you, and shall not be restored to you; your sheep shall be given to your enemies, and you shall have no one to rescue them. Your sons and your daughters shall be given to another people, and your eyes shall look and fail with longing for them all day long; and there shall be no strength in your hand. A nation whom you have not known shall eat the fruit of your land and the produce of your labor, and you shall be only oppressed and crushed continually. So you shall be driven mad because of the sight which your eyes see. The LORD will strike you in the knees and on the legs with severe boils which cannot be healed, and from the sole of your foot to the top of your head. The LORD will bring you and the king whom you set over you to a nation which neither you nor your fathers have known, and there you shall serve other gods; wood and stone. And you shall become an astonishment, a proverb, and a byword among all nations where the LORD will drive you. You shall carry much seed out to the field but gather little in, for the locust shall consume it. You shall plant vineyards and tend them, but you shall neither drink of the wine nor gather the grapes; for the worms shall eat them. You shall have olive trees throughout all your territory, but you shall not anoint yourself with the oil; for your olives shall drop off. You shall beget sons and daughters, but they shall not be yours; for they shall go into captivity. Locusts shall consume all your trees and the produce of your land. The alien who is among you shall rise higher and higher above you, and you shall come down lower and lower. He shall lend to you, but you shall not lend to him; he shall be the head, and you shall be the tail. Moreover all these curses shall come upon you and pursue and overtake you, until you are destroyed, because you did not obey the voice of the LORD your God, to keep His commandments and His statutes which He commanded you. And they shall be upon you for a sign and a wonder, and on your descendants forever. Because you did not serve the LORD your God with joy and gladness of heart, for the abundance of everything, therefore you shall serve your enemies, whom the LORD will send against you, in hunger, in thirst, in nakedness, and in need of everything; and He will put a yoke of iron on your neck until He has destroyed you. The LORD will bring a nation against you from afar, from the end of the earth, as swift as the eagle flies, a nation whose language you will not understand, a nation of fierce countenance, which does not respect the elderly nor show favor to the young. And they shall eat the increase of your livestock and the produce of your land, until you are destroyed; they shall not leave you grain or new wine or oil, or the increase of your cattle or the offspring of your flocks, until they have destroyed you. They shall besiege you at all your gates until your high and fortified walls, in which you trust, come down throughout all your land; and they shall besiege you at all your gates throughout all your land which the LORD your God has given you. You shall eat the fruit of your own body, the flesh of your sons and your daughters whom the LORD your God has given you, in the siege and desperate straits in which your enemy shall distress you. The sensitive and very refined man among you will be hostile toward his brother, toward the wife of his bosom, and toward the rest of his children whom he leaves behind, so that he will not give any of them the flesh of his children whom he will eat, because he has nothing left in the siege and desperate straits in which your enemy shall distress you at all your gates. The tender and delicate woman among you, who would not venture to set the sole of her foot on the ground because of her delicateness and sensitivity, will refuse to the husband of her bosom, and to her son and her daughter, her placenta which comes out from between her feet and her children whom she bears; for she will eat them secretly for lack of everything in the siege and desperate straits in which your enemy shall distress you at all your gates. If you do not carefully observe all the words of this law that are written in this book, that you may fear this glorious and awesome name, THE LORD YOUR GOD, then the LORD will bring upon you and your descendants extraordinary plagues; great and prolonged plagues; and serious and prolonged sicknesses. Moreover He will bring back on you all the diseases of Egypt, of which you were afraid, and they shall cling to you. Also every sickness and every plague, which is not written in this Book of the Law, will the LORD bring upon you until you are destroyed. You shall be left few in number, whereas you were as the stars of heaven in multitude, because you would not obey the voice of the LORD your God. And it shall be, that just as the LORD rejoiced over you to do you good and multiply you, so the LORD will rejoice over you to destroy you and bring you to nothing; and you shall be plucked from off the land which you go to possess. Then the LORD will scatter you among all peoples, from one end of the earth to the other, and there you shall serve other gods, which neither you nor your fathers have known; wood and stone. And among those nations you shall find no rest, nor shall the sole of your foot have a resting place; but there the LORD will give you a trembling heart, failing eyes, and anguish of soul. Your life shall hang in doubt before you; you shall fear day and night, and have no assurance of life. In the morning you shall say, "Oh, that it were evening!" And at evening you shall say, "Oh, that it were morning!" because of the fear which terrifies your heart, and because of the sight which your eyes see. And the LORD will take you back to Egypt in ships, by the way of which I said to you, "You shall never see it again." And there you shall be offered for sale to your enemies as male and female slaves, but no one will buy you.

a. In the city . . . in the country . . . when you come in . . . when you go out: A disobedient Israel would be cursed everywhere.

b. The fruit of your body . . . the produce of your ground and the increase of your herds . . . Cursed shall be your basket and your kneading bowl: A disobedient Israel would be cursed in their homes, their farms, and in their kitchens.

c. Plague . . . consumption . . . fever . . . the boils of Egypt . . . the scab . . . the itch . . . madness and blindness and confusion of heart: A disobedient Israel would be cursed in their health.

d. Your heavens . . . shall be bronze . . . the LORD will change the rain of your land to powder and dust: A disobedient Israel would be cursed in their weather.

e. To be defeated before your enemies: A disobedient Israel would be cursed in warfare.

f. You shall betroth a wife, but another man shall lie with her . . . Your ox shall be slaughtered before your eyes, but you shall not eat of it . . . Your sons and your daughters shall be given to another people: A disobedient Israel would be cursed by simple, terrible injustices and tragedies. All of these tragedies would bring a terrible result: you shall be driven mad because of the sight which your eyes see.

g. The LORD will bring a nation against you from afar: A disobedient Israel would be attacked and conquered by a nation of fierce countenance, and they would fight until they have destroyed you.

i. You shall eat the fruit of your own body: This became horribly true in the days of the later kingdom. 2 Kings 6:24-30 describes a famine so severe in a besieged Israelite city that there was a fight between two women over eating their children! A terrible fulfillment of the promise, he will not give any of the flesh of his children whom he will eat. Lamentations 4:1-11 vividly describes the horrors of the siege of Jerusalem.

h. The LORD will scatter you among all the peoples, from one end of the earth to the other: In the end, Israel would be dispersed. We find that because of their disobedience, these curses became the history of the nation of Israel.

i. Of course, many of these horrible curses upon a disobedient Israel were fulfilled in the years of history recorded in the Old Testament; but their fulfillment did not end with the end of Bible history, Old or New Testament.

ii. For example, around 68 A.D. the Romans finally had enough of the rebellious Jews in their province of Judea, so they laid siege to Jerusalem. At the time, the Jews fervently expected the coming of the Messiah to save them and conquer the Romans, based on God's promise to destroy the armies laying siege to Jerusalem in Zechariah 12:1-9. Sadly, the Jews of that time refused to fulfill Zechariah 12:10 which described their humble, repentant embrace of a pierced Messiah.

ii. Nevertheless the Jews of that day were so confident of Messiah's coming that their factions actually fought each other and burned each other's food, trying to be the most powerful group when the Messiah came. According to Josephus, it was "as though they were purposely serving the Romans by destroying what the city had provided against a siege and severing the sinews of their own strength" (Wars 5.24). "Through famine certainly the city fell, a fate which would have been practically impossible, had they not prepared the way for it themselves." (Wars 5.26)

iii. When the Roman general Vespasian came to Jerusalem, the Jewish factions were busy fighting each other. His staff urged him to attack immediately, but he knew that an attack would instantly unite the Jews. So he held back and let them destroy each other for as long as possible. He said that God was a better general than he, and that He was delivering the Jews into the hands of the Romans. Before Jerusalem was attacked, Vespasian became emperor, and he put his son Titus in charge of the attack.

iv. In contrast, Christians in Jerusalem heeded the words of Jesus in Luke 21:20-24, in which He told people to flee Jerusalem when it was surrounded by armies, because the days of vengeance were at hand.

v. In this siege of Jerusalem hunger became so great that many tried to escape the walls and forage for food. Five hundred or more were captured and crucified daily. "The soldiers out of rage and hatred amused themselves by nailing their prisoners in different postures; and so great was their numbers, that space could not be found for the crosses nor crosses for the bodies." (War 5.451) More than 600,000 died from starvation, and their dead bodies were dumped over the walls of the city. In total more that a million died and 97,000 were captured, with most of the captives being shipped as slaves to Egypt. The promise of Deuteronomy 28:68 was tragically fulfilled: you shall be offered for sale to your enemies as male and female slaves, but no one will buy you. This happened as too many Jewish slaves glutted the Egyptian slave market, and no one could buy all the available slaves.

vi. After the conquest the Jews still living in Judea were continually subjugated and humiliated by the Romans. The Romans continued to collect the temple tax from the Jews, even though their temple had been completely destroyed. So the Romans took the temple tax and used it to support their pagan temples.

vii. After some years of this, the Jews of Judea rebelled against the Romans again in 132 A.D. with a man named bar-Kochoba leading the fight. He was proclaimed messiah by the rabbis who supported the revolt. But after the bar-Kochoba rebellion, Rome finally and utterly crushed the Jewish population of Judea. Josephus said that as a result of the many battles, the once beautiful land was destroyed, and that it could not even be recognized.

viii. But the curse for Israel had not ended. Now, tragically, the church and Christians turned on the Jews. It was as if the branches of the tree attacked their own root. As the church gained in political power and became the official religion of the Roman Empire, the decided to attack the Jews.

ix. They did this in part as retribution for the distant early years of Jewish persecution of the Christians. It was also because the current Jewish rejection of Jesus as Messiah was thought so offensive. But the greatest motivation was a bizarre evangelistic strategy. Christians thought, "The Jews are cursed because they have killed their Messiah. The curses are meant to turn the heart of the nation back to God. We will help God by being His instrument to curse the Jewish people."

x. For centuries, the worst enemies Jews ever had were the Christians who thought they could help God by cursing the Jewish people. At one time in Medieval Rome, the Pope commanded a procession of the Jews through the city, where they presented a scroll of the Old Testament to the Pope. He received the scroll and said, "Beautiful law; wretched people." The shameful history of the Church against the Jews is recorded in the story of the Crusades, the slaughters, and the ghettos.

xi. This helps to explain the great corruption and lack of spiritual power in the church through the Dark Ages. God promised to Abraham and his covenant descendants, the Jewish people, I will bless those who bless you, and curse him who curses you (Genesis 12:3). Satan's clever, and powerful strategy to curse the church was effective: Curse the church by inspiring them to curse the Jewish people. Just as God judged Assyria, Babylon, Rome, and Germany for their mistreatment of the Jewish people, so the church was cursed as long as it persecuted the Jews. The church ignorantly disregarded the words of Jesus in Matthew 18:7: For offenses must come, but woe to that man by whom the offense comes! If the Jewish people were to be cursed, it was God's business, not the Church's business!

xii. "They have, it is true, grievously sinned; but, O ye Christians, have they not grievously suffered for it? Is not the stroke of God heavy enough upon them? Do not then, by any unkind treatment or cruel oppression, increase their miseries. They are, above all others, the men who have seen affliction by the stroke of his rod." (Adam Clarke, 1811)

xiii. Gloriously, the curse was not and is not the end of God's plan for the Jewish people. As Ezekiel 37 describes, God will - and has begun to - revive the Jewish people as back from the dead, and prepare them to be used in these last days. God is not done with Israel, and the curse will not be their final legacy.

i. You shall become an astonishment, a proverb, and a byword among all nations where the LORD will drive you: Even as with the blessings, God's purpose in cursing Israel would be greater than just immediately punishing them for their sin. It was to be a witness to the nations.

i. God would do this for His glory, and because it would glorify Him, it can even be said that He would rejoice in the work: just as the LORD rejoiced over you to do you good and multiply you, so the LORD will rejoice over you to destroy you and bring you to nothing.

ii. "For though he doth not delight in the death of a sinner in itself, yet he doth doubtless delight in the glorifying of his justice upon incorrigible sinners, seeing the exercise of all his attributes must needs please him, else he were not perfectly happy." (Poole)

© 2006 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: Deuteronomy (Pendahuluan Kitab)

DEUTERONOMY, the second law, a title which plainly shows what is the object of this book, namely, a recapitulation of the law. It was given in the form of public addresses to the people; and as Moses spoke in the prospect of his speedy removal, he enforced obedience to it by many forcible appeals to the Israelites, concerning their long and varied experience both of the mercies and the judgments of God. The minute notices of the heathen people with whom they had come in contact, but who afterward disappeared from the pages of history, as well as the accounts of the fertility and products of Canaan, and the counsels respecting the conquest of that country, fix the date of this book and the time of its composition by the hand of Moses. The close, however, must have been added by another; and, indeed, it is supposed by some to have formed the original preface to the Book of Joshua.

JFB: Deuteronomy (Garis Besar)

• MOSES' SPEECH AT THE END OF THE FORTIETH YEAR. (Deu. 1:1-46)
• THE STORY IS CONTINUED. (Deu. 2:1-37)
• CONQUEST OF OG, KING OF BASHAN. (Deu. 3:1-20)
• AN EXHORTATION TO OBEDIENCE. (Deu 4:1-13)
• A PARTICULAR DISSUASIVE AGAINST IDOLATRY. (Deu. 4:14-40)
• A COMMEMORATION OF THE COVENANT IN HOREB. (Deu. 5:1-29)
• MOSES EXHORTS ISRAEL TO HEAR GOD AND TO KEEP HIS COMMANDMENTS. (Deu. 6:1-25)
• ALL COMMUNION WITH THE NATIONS FORBIDDEN. (Deu. 7:1-26)
• AN EXHORTATION TO OBEDIENCE. (Deu. 8:1-20)
• MOSES DISSUADES THEM FROM THE OPINION OF THEIR OWN RIGHTEOUSNESS. (Deu. 9:1-25)
• GOD'S MERCY IN RESTORING THE TWO TABLES. (Deu. 10:1-22)
• AN EXHORTATION TO OBEDIENCE. (Deu. 11:1-32)
• MONUMENTS OF IDOLATRY TO BE DESTROYED. (Deu 12:1-15)
• BLOOD PROHIBITED. (Deu 12:16-25)
• HOLY THINGS TO BE EATEN IN THE HOLY PLACE. (Deu 12:26-32)
• ENTICERS TO IDOLATRY TO BE PUT TO DEATH. (Deu 13:1-5)
• WITHOUT REGARD TO NEARNESS OF RELATION. (Deu 13:6-18)
• GOD'S PEOPLE MUST NOT DISFIGURE THEMSELVES IN MOURNING. (Deu 14:1-2)
• WHAT MAY BE EATEN, AND WHAT NOT. (Deu. 14:3-21)
• OF BEASTS. (Deu 14:4-8)
• THE SEVENTH YEAR, A YEAR OF RELEASE FOR THE POOR. (Deu 15:1-11)
• HEBREW SERVANTS' FREEDOM. (Deu 15:12-19)
• THE FEAST OF THE PASSOVER. (Deu. 16:1-22)
• THINGS SACRIFICED MUST BE SOUND. (Deu 17:1)
• IDOLATERS MUST BE SLAIN. (Deu 17:2-7)
• THE PRIESTS AND JUDGES TO DETERMINE CONTROVERSIES. (Deu 17:8-13)
• THE ELECTION AND DUTY OF A KING. (Deu 17:14-20)
• THE LORD IS THE PRIESTS' AND THE LEVITES' INHERITANCE. (Deu 18:1-8)
• THE ABOMINATIONS OF THE NATIONS ARE TO BE AVOIDED. (Deu 18:9-14)
• CHRIST THE PROPHET IS TO BE HEARD. (Deu 18:15-19)
• OF THE CITIES OF REFUGE. (Deu 19:1-13)
• THE LANDMARK IS NOT TO BE REMOVED. (Deu 19:14)
• TWO WITNESSES REQUIRED. (Deu 19:15)
• PUNISHMENT OF A FALSE WITNESS. (Deu 19:16-21) But if convicted of perjury, it will be sufficient for his own condemnation, and his punishment shall be exactly the same as would have overtaken the object of his malignant prosecution. (See on Exo 21:23; see also Lev 24:20).
• THE PRIESTS' EXHORTATION TO ENCOURAGE THE PEOPLE TO BATTLE. (Deu. 20:1-20)
• EXPIATION OF UNCERTAIN MURDER. (Deu 21:1-9)
• THE TREATMENT OF A CAPTIVE TAKEN TO WIFE. (Deu 21:10-23)
• OF HUMANITY TOWARD BRETHREN. (Deu 22:1-4)
• THE SEX TO BE DISTINGUISHED BY APPAREL. (Deu 22:5-12)
• WHO MAY AND WHO MAY NOT ENTER INTO THE CONGREGATION. (Deu. 23:1-25)
• OF DIVORCES. (Deu. 24:1-22)
• STRIPES MUST NOT EXCEED FORTY. (Deu. 25:1-19)
• THE CONFESSION OF HIM THAT OFFERS THE BASKET OF FIRST FRUITS. (Deu 26:1-15)
• THE PEOPLE ARE TO WRITE THE LAW UPON STONES. (Deu 27:1-10)
• THE TRIBES DIVIDED ON GERIZIM AND EBAL. (Deu 27:11-13)
• THE BLESSINGS FOR OBEDIENCE. (Deu. 28:1-68)
• AN EXHORTATION TO OBEDIENCE. (Deu. 29:1-29)
• THE COMMANDMENT IS MANIFEST. (Deu 30:11-14)
• DEATH AND LIFE ARE SET BEFORE THE ISRAELITES. (Deu 30:15-20)
• MOSES ENCOURAGES THE PEOPLE AND JOSHUA. (Deu 31:1-8)
• HE DELIVERS THE LAW TO THE PRIESTS, TO READ IT EVERY SEVENTH YEAR TO THE PEOPLE. (Deu 31:9-13)
• MOSES' SONG, WHICH SETS FORTH THE PERFECTIONS OF GOD. (Deu. 32:1-43)
• THE MAJESTY OF GOD. (Deu. 33:1-28)
• MOSES FROM MOUNT NEBO VIEWS THE LAND. (Deu 34:1-12)

TSK: Deuteronomy (Pendahuluan Kitab)

The book of Deuteronomy marks the end of the Pentateuch, commonly called the Law of Moses; a work every way worthy of God its author, and only less than the New Testament, the Law and Gospel of our Lord and Saviour Jesus Christ. Its antiquity places it at the head of all the writings in the world; and the various subjects it embraces render it of the utmost importance to every part of the civilized world. Its philosophy, history, geography, and chronology entitle it to the respect of the whole human race; while its system of theology and religion demonstrably proves it to be a revelation from God. The Law of Moses is more properly the Law of Jehovah, יהוה [Strong’s 03068] תורה [Strong’s 08451], torah yehowah , the grand title of the Pentateuch. Could we conceive Moses to have been the author of this system, we must consider him more than mortal - no wisdom of man has ever yet invented such a Code of Laws. His merit, however, has been disputed, and his laws severely criticised, by persons whose interest it was to prove religion a cheat, because they had none themselves. To some, whose mental taste and feeling are strangely perverted, everything in heathenism wears not only the most fascinating aspect, but appears to lay claim to and possess every excellence; and hence they have called up Confucius, Menu, Zoraster, and Mohammed himself, to dispute the palm with Moses! On this subject in general, it may be just necessary to add, that the utmost that can be said of all laws, merely human, is, that they restrain vices, through the terror of punishment. God’s law not only restrains vice, but it infuses virtue. It alone brings man to the footstool of his Maker; and keeps him dependent on the strong for strength, on the wise for wisdom, and on the merciful for grace. It abounds with promises of support, and salvation for the present life, which no false system dared ever to propose. every where, Moses, in the most confident manner, pledges his God for the fulfilment of all the exceeding great and precious promises, with which his laws are so plentifully interspersed; and while they were obedient they could say, " Not one word hath failed us, of all the good things which the Lord our God spake concerning us." Who that dispassionately reads the Pentateuch, that considers it in itself and in its reference to that glorious Gospel which it was intended to introduce, can for a moment deny it the palm of infinite superiority over all the systems ever framed or imagined by man? Well might the Israelitish people triumphantly exclaim, " There is none like the God of Jeshurun!" and with what striking propriety does the glorious legislator add, " Happy art thou, O Israel! who is like unto thee? O people, saved of the Lord!" Finally, the treasures of wisdom and knowledge, which are amassed in these five books, have enriched the whole civilized earth, and, indeed, greatly promoted that very civilization. They have been a kind of text-book to almost every writer on geology, geography, chronology, astronomy, natural history, ethics, jurisprudence, political economy, theology, poetry, and criticism, from the time of Moses to the present day - books to which the choicest writers and philosophers in Pagan antiquity, have been deeply indebted; and which were the text-books to all the prophets - books from which the flimsy writers against Divine Revelation have derived their natural religion, and all their moral excellence - books written in all the energy, and purity, of the incomparable language in which they are composed; and lastly, books, which for importance of matter, variety of information, dignity of sentiment, accuracy of facts, impartiality, simplicity, and sublimity of narration, tending to improve and ennoble the intellect and ameliorate the physical and moral condition of man, have never been equalled, and can only be paralleled by the Gospel of the Son of God! Fountain of endless mercy, justice, truth, and beneficence! How much are thy gifts and bounties neglected by those who do not read this law; and by those who having read it, are not morally improved by it, and made wise unto salvation!

TSK: Deuteronomy 28 (Pendahuluan Pasal)

Overview

Deu 28:1, The blessings for obedience; Deu 28:15, The curses for disobedience.

Poole: Deuteronomy (Pendahuluan Kitab)

FIFTH BOOK of MOSES, CALLED DEUTERONOMY

THE ARGUMENT

Moses, in the two last months of his life, rehearseth what God had done for them, and their frequent murmurings, rebellions, and constant ingratitude. He begs to enter into the land, but is permitted only to see it. He forbiddeth any communion with the nations for several reasons, De 8 . He gives a short repetition of those sundry laws, moral, ceremonial, judicial, and military, which he had given them, from whence this book is called DEUTERONOMY. Then, after many exhortations, he prophesieth of Christ; afterwards he shows how matters of war are to be managed, and, giving many other particular directions with reference to duties, conditions, and persons of both sexes, he pronounceth blessings on the obedient, and curses on the disobedient: he then gives a charge for laying up and reading of the law at certain times, and every seven years to be solemnly read before all the people; he composeth a song for common use, comprising the wonderful things here mentioned: he prophesieth of Christ’ s coming, and the calling of the Gentiles, seeth the land, and dieth, leaving Joshua, after he had consecrated him, to succeed.

Poole: Deuteronomy 28 (Pendahuluan Pasal)

CHAPTER 28

The blessings of obedience, Deu 28:1-14 . Curses for disobedience, Deu 28:15-68 .

i.e. Advance and honour thee with divers privileges and blessings, as it here follows.

MHCC: Deuteronomy (Pendahuluan Kitab)

This book repeats much of the history and of the laws contained in the three foregoing books: Moses delivered it to Israel a little before his death, both by word of mouth, that it might affect, and by writing, that it might abide. The men of that generation to which the law was first given were all dead, and a new generation was sprung up, to whom God would have it repeated by Moses himself, now they were going to possess the land of Canaan. The wonderful love of God to his church is set forth in this book; how he ever preserved his church for his own mercies sake, and would still have his name called upon among them. Such are the general outlines of this book, the whole of which shows Moses' love for Israel, and marks him an eminent type of the Lord Jesus Christ. Let us apply the exhortations and persuasions to our own consciences, to excite our minds to a believing, grateful obedience to the commands of God.

MHCC: Deuteronomy 28 (Pendahuluan Pasal)

(Deu 28:1-14) The blessings for obedience.

(v. 15-44) The curses for disobedience.

(v. 45-68) Their ruin, if disobedient.

Matthew Henry: Deuteronomy (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Fifth Book of Moses, Called Deuteronomy

This book is a repetition of very much both of the history and of the laws contained in the three foregoing books, which repetition Moses delivered to Israel (both by word of mouth, that it might affect, and by writing, that it might abide) a little before his death. There is no new history in it but that of the death of Moses in the last chapter, nor any new revelation to Moses, for aught that appears, and therefore the style here is not, as before, The Lord spoke unto Moses, saying. But the former laws are repeated and commented upon, explained and enlarged, and some particular precepts added to them, with copius reasonings for the enforcing of them: in this Moses was divinely inspired and assisted, so that this is as truly the word of the Lord by Moses as that which was spoken to him with an audible voice out of the tabernacle of the congregation , Lev 1:1. The Greek interpreters call it Deuteronomy, which signifies the second law, or a second edition of the law, not with amendments, for there needed none, but with additions, for the further direction of the people in divers cases not mentioned before. Now, I. It was much for the honour of the divine law that it should be thus repeated; how great were the things of that law which was thus inculcated, and how inexcusable would those be by whom they were counted as a strange thing! Hos 8:12. II. There might be a particular reason for the repeating of it now; the men of that generation to which the law was first given were all dead, and a new generation had sprung up, to whom God would have it repeated by Moses himself, that, if possible, it might make a lasting impression upon them. Now that they were just going to take possession of the land of Canaan, Moses must read the articles of agreement to them, that they might know upon what terms and conditions they were to hold and enjoy that land, and might understand that they were upon their good behaviour in it. III. It would be of great use to the people to have those parts of the law thus gathered up and put together which did more immediately concern them and their practice; for the laws which concerned the priests and Levites, and the execution of their offices, are not repeated: it was enough for them that they were once delivered. But, in compassion to the infirmities of the people, the laws of more common concern are delivered a second time. Precept must be upon precept, and line upon line, Isa 28:10. The great and needful truths of the gospel should be often pressed upon people by the ministers of Christ. To write the same things (says Paul, Phi 3:1) to me indeed is not grievous, but for you it is safe. What God has spoken once we have need to hear twice, to hear many times, and it is well if, after all, it be duly perceived and regarded. In three ways this book of Deuteronomy was magnified and made honourable: - 1. The king was to write a copy of it with his own hand, and to read therein all the days of his life, ch. 17, 18, 19. 2. It was to be written upon great stones plastered, at their passing over Jordan, Deu 27:2, Deu 27:3. 3. It was to be read publicly every seventh year, at the feast of tabernacles, by the priests, in the audience of all Israel, Deu 31:9, etc. The gospel is a kind of Deuteronomy, a second law, a remedial law, a spiritual law, a law of faith; by it we are under the law of Christ, and it is a law that makes the comers thereunto perfect.

This book of Deuteronomy begins with a brief rehearsal of the most remarkable events that had befallen the Israelites since they came from Mount Sinai. In the fourth chapter we have a most pathetic exhortation to obedience. In the twelfth chapter, and so on to the twenty-seventh, are repeated many particular laws, which are enforced (ch. 27 and 28) with promises and threatenings, blessings and curses, formed into a covenant, ch. 29 and 30. Care is taken to perpetuate the remembrance of these things among them (ch. 31), particularly by a song (ch. 32), and so Moses concludes with a blessing, ch. 33. All this was delivered by Moses to Israel in the last month of his life. The whole book contains the history but of two months; compare Deu 1:3 with Jos 4:19, the latter of which was the thirty days of Israel's mourning for Moses; see how busy that great and good man was to do good when he knew that his time was short, how quick his motion when he drew near his rest. Thus we have more recorded of what our blessed Saviour said and did in the last week of his life than in any other. The last words of eminent persons make or should make deep impressions. Observe, for the honour of this book, that when our Saviour would answer the devil's temptations with, It is written, he fetched all his quotations out of this book, Mat 4:4, Mat 4:7, Mat 4:10.

Matthew Henry: Deuteronomy 28 (Pendahuluan Pasal)

This chapter is a very large exposition of two words in the foregoing chapter, the blessing and the curse. Those were pronounced blessed in general that were obedient, and those cursed that were disobedient; but, because generals are not so affecting, Moses here descends to particulars, and describes the blessing and the curse, not in their fountains (these are out of sight, and therefore the most considerable, yet least considered, the favour of God the spring of all the blessings, and the wrath of God the spring of all the curses), but in their streams, the sensible effects of the blessing and the curse, for they are real things and have real effects. I. He describes the blessings that should come upon them if they were obedient; personal, family, and especially national, for in that capacity especially they are here treated with (Deu 28:1-14). II. He more largely describes the curses which would come upon them if they were disobedient; such as would be, I. Their extreme vexation (v. 15-44). 2. Their utter ruin and destruction at last (v. 45-68). This chapter is much to the same purport with Lev. 26, setting before them life and death, good and evil; and the promise, in the close of that chapter, of their restoration, upon their repentance, is here likewise more largely repeated, ch. 30. Thus, as they had precept upon precept in the repetition of the law, so they had line upon line in the repetition of the promises and threatenings. And these are both there and here delivered, not only as sanctions of the law, what should be conditionally, but as predictions of the event, what would be certainly, that for a while the people of Israel would be happy in their obedience, but that at length they would be undone by their disobedience; and therefore it is said (Deu 30:1) that all those things would come upon them, both the blessing and the curse.

Constable: Deuteronomy (Pendahuluan Kitab)

Introduction

Title

The title of this book in the Hebrew Bible was its first two words, elleh haddebarim, which translate into English as "these are the words" (1:1). Ancient Near Eastern suzerainty treaties began with exactly the same words.¹ So the Jewish title gives a strong clue to the literary character of Deuteronomy.

The English title comes from the Septuagint (Greek) translation. "Deuteronomy" means "second law" in Greek. We might suppose that this title arose from the idea that Deuteronomy records the law as Moses repeated it to the new generation of Israelites who were preparing to enter the land. This is not the case. It came from a mistranslation of a phrase in 17:18. There God commanded Israel's kings to prepare "a copy of this law" for themselves. The Septuagint translators mistakenly rendered this phrase "this second [repeated] law." The Vulgate (Latin) translation, influenced by the Septuagint, translated the phrase "second law" as deuteronomium from which Deuteronomy is a transliteration. Deuteronomy is to some extent, however, a repetition to the new generation of the Law God gave at Mt. Sinai. Thus God overruled the translators' error and gave us a title for the book in English that is appropriate in view of the contents of the book.

Date and Writer

Moses evidently wrote this book on the plains of Moab shortly before his death, which occurred about 1406 B.C.

The Mosaic authorship of this book is quite easy to establish. The book claims to be the words of Moses (1:5, 9; 5:1; 27:1, 8; 29:2; 31:1, 30; 33:1, 29) and his writing (31:9, 22, 24). Other Old Testament books also assert the Mosaic authorship of Deuteronomy (1 Kings 2:3; 8:53; 2 Kings 14:6; 18:6, 12). Jesus Christ believed Moses wrote Deuteronomy (Matt. 19:7-8; Mark 10:3-5; 12:19; John 5:46-47) as did the Apostle Peter (Acts 3:22), Stephen (Acts 7:37-38), Paul (Rom. 10:19; 1 Cor. 9:9), and the author of the Epistle to the Hebrews (Heb. 10:28).

"The authorship of no other book in the Old Testament is so explicitly emphasized."²

The form in which Moses wrote Deuteronomy is very similar to that of ancient Near Eastern suzerainty-vassal treaties dating before and during the Mosaic era. This structural evidence confirms an early date of composition.³

Most conservative commentators prefer to regard the record of Moses' death and a few editorial comments as the work of a later writer or writers. Of course, Moses could have written these verses too.

In spite of such conclusive evidence some scholars prefer a later date for Deuteronomy. The critics favor a post-Mosaic but pre-seventh century date, a seventh century date in King Josiah's era, or a postexilic date.⁴

Scope

Deuteronomy is similar to Leviticus in that both books contain a record of instructions and speeches almost exclusively. Deuteronomy is not so much a book of history, as Genesis, Exodus, and Numbers are, as it is a book of law. In contrast to Leviticus, however, Moses addressed Deuteronomy to all the Israelites more than to the priests and Levites.

The scope of history covered in Deuteronomy is very brief. All the events recorded took place on the plains of Moab probably within a few weeks just before Israel's entrance into Canaan.

"According to the Index locorum of Nestle's Novum Testamentum Graece Deuteronomy is quoted or otherwise cited at least 95 times in the New Testament (compared to 103 for Genesis, 113 for Exodus, 35 for Leviticus, and 20 for Numbers), making it one of the favorite Old Testament books of Jesus and the apostles."⁵

Character

"The book of Deuteronomy is the document prepared by Moses as a witness to the dynastic covenant which the Lord gave to Israel in the plains of Moab (cf. 31:26)."⁶

Theology

"In line with the general correspondence of the form of a thing to its function, it is safe to say that one cannot understand the theology of Deuteronomy without reference to its covenant form and structure . . . It is no exaggeration to maintain that the concept of covenant lies at the very heart of the book and may be said to be the center of its theology.

"Covenant by its very definition demands at least three elements--the two contracting parties and the document that describes and outlines the purpose, nature, and requirements of the relationship. Thus the three major rubrics of the theology of Deuteronomy are (1) Yahweh, the Great King and covenant initiator; (2) Israel, the vassal and covenant recipient; and (3) the book itself, the covenant organ, complete with the essentials of standard treaty documents. This means, moreover, that all the revelation of the book must be seen through the prism of covenant and not abstractly removed from the peculiar historical and ideological context in which it originated."⁷

"The theological values of Deuteronomy can hardly be exaggerated. It stands as the wellspring of biblical historical revelation. It is a prime source for both OT and NT theology. Whether the covenant, the holiness of God, or the concept of the people of God is the unifying factor of OT theology, each finds emphasis and remarkable definition in Deuteronomy."⁸

Message⁹

Let me share with you a couple of quotations that point out the importance of this book.

"Deuteronomy is one of the greatest books of the Old Testament. Its significance on the domestic and personal religion of all ages has not been surpassed by any other book in the Bible. It is quoted over eighty times in the New Testament . . . in all but six books . . . and thus it belongs to a small group of four Old Testaments books (Genesis, Deuteronomy, Psalms, and Isaiah) to which the early Christians made frequent reference."¹⁰

"The book of Deuteronomy is the most important book in the Old Testament from the standpoint of God's revelation to man."¹¹

Deuteronomy is not just a recapitulation of things previously revealed in Exodus, Leviticus, and Numbers. It is a selective digest of matters most important to the average Israelite in his or her relationship with God. Moses spoke as an aged father to his children. These are the parting words of the man who communed with God face to face. His words in Deuteronomy spring from a personal and intimate knowledge of God that had matured over 120 years.

One of the striking features of this book is the frequent references to love that recur throughout it. God's love for the patriarchs and later the whole nation of Israel is obvious in the previous four books of the Pentateuch, but Moses never articulated it directly. In Deuteronomy for the first time Moses revealed that it was God's love for Israel that motivated Him to deal with the Israelites as He had.

One of the great revelations of this book is the motivation of God. God's love for people moved Him to bless. Moses referred to God's love for people as the motivation of His government in three of the book's major sections.

It constitutes the climax of Moses' first address to the people (1:6-4:40) in which he reviewed God's faithfulness to the Israelites. It was because God loved them that He had treated them as He had (4:32-40, esp. v. 37).

In the second address, which is an exposition of the Mosaic Law (chs. 5-26), Moses explained that God's love motivated His laws (7:7-11; 10:12-22, esp. v. 15; 15:16; 23:5; et al.).

In the conclusion of the book, which records Moses' blessing of the nation (ch. 33), he again reminded the people of God's love for them (33:2-5, esp. v. 3a).

Not only does Deuteronomy reveal that God's love is what motivates Him to govern His people as He does. It also emphasizes that man's love for God should be what motivates us to obey God (cf. 1 John 4:19). This theme too recurs throughout the book.

In Moses' review of the law (chs. 5-26) he called on the Israelites to love God (5:9-10; 6:4-5; 7:9; 10:12-13; 11:1, 13-14, 22-23; 13:1-13, esp. vv. 1-3; 19:8-9). The Israelites' obedience to God's laws expressed their love for God. Love is the most proper and adequate motivation for obedience and service.

We hear this theme again in Moses' third address (chs. 29-30) in which Moses exhorted the new generation of Israelites to obey their covenant, the Mosaic Covenant (30:6, 15-20).

The message of the book then is that God's love for man is the motivation of His government, and man's love for God should be the motivation of his obedience.

This emphasis on love appears even more striking in comparison with other ancient Near Eastern suzerain-vassal treaties. The ancient Near Eastern kings delineated clearly the rights of the ruler and the responsibilities of the subjects in these documents. However the motivation was self-interest, the opposite of love. Concern for others was present, but self-interest predominated.

Since Moses set Deuteronomy in the form of a suzerain-vassal treaty we can learn much about how he viewed Israel's relationship to God.

To quote Thompson again, "Both the literary shape of Deuteronomy and its underlying central concept provide an important clue to the basic theology of the book. Yahweh, the God of Israel, appears in a strong covenantal setting. He is the great King, the Lord of the covenant. From this central concept Israel's finest theological ideas derived."¹²

These "ideas" include the fact that Yahweh is the Lord of the covenant and the God of history.

Obedience to God and His covenant brings blessing whereas disobedience incurs curses. Israel was the people of the covenant.

The people were to worship their Lord by loving Him with their hearts and remembering Him and His acts with their minds.

There are perhaps four basic implications of this revelation and these correspond to four major sections of the book.

1. It is important to remember God's past faithfulness to appreciate His love (1:6-4:40). God commanded the Israelites to remember. Forgetfulness was a sin that would lead them to ingratitude and ultimately to apostasy. To forget was to rebel against God. Remembering the past would remind the people of God's love and rekindle their love for Him. Love as well as trust rests on confidence. We can love God only when we have confidence in Him.

2. God's laws are an expression of His love (chs. 5-26). Because man is a sinner he needs divine laws. God's provision of these laws is an expression of His love for mankind. The specific laws in the Mosaic Code expressed God's love because God intended them to result in Israel's blessing and welfare. Often we think laws are undesirable because they curb our freedom. However, God curbs our freedom to keep us from evil, not to keep us from good.

3. Only love for God will adequately motivate a person to be obedient to God's laws (chs. 27-28). These laws in Israel were so severe that the only motive strong enough to produce consistent obedience was love. Moses urged the Israelites to cultivate their love for God as they prepared to renew the covenant. Self-confidence had failed their fathers, and it would fail them too. Obedience to God can be a joyful or a bitter experience depending on one's motivation.

When we know God we love Him, and when we love God we will want to obey Him.

4. Obedience to God demonstrates love for Him (chs. 29-30). While it is possible to obey God with lesser motives, it is impossible to be consistently obedient without love for God. Consistent obedience is not the same as sinless perfection. The measure of one's love for God is the measure of his or her obedience to the revealed will of God (1 John 5:3). The degree of our commitment to do the will of God is the true measure of our love for God. The real test of our love for God is what we do more than how we feel.

Constable: Deuteronomy (Garis Besar)

Outline

I. Introduction: the covenant setting 1:1-5

II. Moses' first major address: a review of God's faithfulness 1:6-4:40

A. God's past dealings with Israel 1:6-3:29

1. God's guidance from Sinai to Kadesh 1:6-46

2. The march from Kadesh to the Amorite frontier 2:1-23

3. The conquest of the kingdom of Sihon 2:24-37

4. The conquest of the kingdom of Og 3:1-11

5. A review of the distribution of the conquered land 3:12-20

6. Moses' anticipation of future blessing 3:21-29

B. An exhortation to observe the law faithfully 4:1-40

1. The appeal to hearken and obey 4:1-8

2. God's appearance at Mt. Horeb 4:9-14

3. The prohibition of idolatry 4:15-24

4. The consequences of idolatry 4:25-31

5. The uniqueness of Yahweh and Israel 4:32-40

III. Historical interlude: preparation for the covenant text 4:41-49

A. The appointment of cities of refuge in Transjordan 4:41-43

B. Introduction to the second address 4:44-49

IV. Moses' second major address: an exposition of the law chs. 5-26

A. The essence of the law and its fulfillment ch. 5-11

1. Exposition of the Decalogue and its promulgation ch. 5

2. Exhortation to love Yahweh ch. 6

3. Examples of the application of the principles chs. 7-11

B. An exposition of selected covenant laws 12-25

1. Laws arising from the first commandment 12:1-31

2. Laws arising from the second commandment 12:32-13:18

3. Laws arising from the third commandment 14:1-21

4. Laws arising from the fourth commandment 14:22-16:17

5. Laws arising from the fifth commandment 16:18-18:22

6. Laws arising from the sixth commandment 19:1-22:8

7. Laws arising from the seventh commandment 22:9-23:18

8. Laws arising from the eighth commandment 23:19-24:7

9. Laws arising from the ninth commandment 24:8-25:4

10. Laws arising from the tenth commandment 25:5-19

C. Covenant celebration, confirmation, and conclusion ch. 26

1. Laws of covenant celebration and confirmation 26:1-15

2. Summary exhortation 26:16-19

V. Preparations for renewing the covenant chs. 27:1-29:1

A. The ceremony at Shechem 27:1-13

B. The curses that follow disobedience to specific stipulations 27:14-26

C. The blessings that follow obedience 28:1-14

D. The curses that follow disobedience to general stipulations 28:15-68

E. Narrative interlude 29:1

VI. Moses' third major address: an exhortation to obedience chs. 29:2-30:20

A. An appeal for faithfulness 29:2-29

1. Historical review 29:2-8

2. The purpose of the assembly 29:9-15

3. The consequences of disobedience 29:16-29

B. A call to decision ch. 30

1. The possibility of restoration 30:1-10

2. The importance of obedience 30:11-20

VII. Moses' last acts chs. 31-34

A. The duties of Israel's future leaders 31:1-29

1. The presentation of Joshua 31:1-8

2. The seventh year covenant renewal ceremony 31:9-13

3. The commissioning of Joshua 31:14-23

4. The preservation of God's words 31:24-29

B. The Song of Moses 31:30-32:44

1. The introduction to the song 31:30

2. The song itself 32:1-43

3. The conclusion to the song 32:44

C. Narrative interlude 32:45-52

1. Moses' exhortation to obedience 32:45-47

2. The announcement of Moses' death 32:48-52

D. Moses' blessing of the tribes ch. 33

E. Moses' death and burial: narrative epilogue ch. 34

You will notice that there is a general alternation between narrative (sections I, III, V, and VII) and didactic (sections II, IV, and VI) material. However there is some mixture of narrative and didactic material in sections V and VII.

We can also divide the revelation in this book according to the general arrangement of the typical form of a suzerain-vassal treaty that was common in the ancient Near East.¹³

I. Preamble: Covenant mediator 1:1-5

II. Historical prologue: Covenant history 1:6-4:49

III. Stipulations: Covenant life chs. 5-26

A. The Great Commandment chs. 5-11

B. Ancillary commandments chs. 12-26

IV. Sanctions: Covenant ratification chs. 27-30

V. Dynastic disposition: Covenant continuity chs. 31-34

Constable: Deuteronomy

Deuteronomy

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Copyright 2003 by Thomas L. Constable

Haydock: Deuteronomy (Pendahuluan Kitab)

INTRODUCTION.

THE BOOK OF DEUTERONOMY.

This Book is called Deuteronomy, which signifies a second law , because it repeats and inculcates the ordinances formerly given on Mount Sinai, with other precepts not expressed before. The Hebrews, from the first words in the Book, call it Elle Haddebarim . (Challoner) --- It may be divided into many discourses, which Moses made to the people during the last two months of his life. (Haydock) --- The first was delivered by him on the first day of the eleventh month of the fortieth year, since the deliverance of the Hebrews out of Egypt, and relates various particulars which had occurred to them. In chap. iv. 41, and following, and a supplement from the Book of Numbers is given to this discourse. Chap. v., a fresh exhortation to the people commences, which continues until chap. xxii., where the famous blessings and maledictions, from the mountains of Garizim and Hebal, are related. In the following chapters, Moses exhorts the people, in the most pathetic manner, to be faithful to the Lord, adding the strongest threats and promises to enforce their compliance; and having appointed Josue to succeed him, and repeated that beautiful canticle which God ordered them to write, (chap. xxxi. 19,) he gives the Book of Deuteronomy, to be kept with care, (ver. 9,) blesses the tribes like a good and tender father, and gives up his soul to God on Mount Nebo in the 120th year of his age. (Calmet) --- There can be no doubt but that Moses was the author of this book, as well as of the four preceding ones; though the last chapter may, perhaps, form a part of the Book of Josue, which formerly was written immediately after the works of Moses, without any such marks of distinction as we find at present. The whole Bible seemed to make but one verse. How easily, therefore, might the account of the death of Moses be taken in, as forming a part of the Pentateuch, when the different books came to be distinguished by separate titles! Such an insertion cannot hurt the general claim of Moses to be the author of the Pentateuch; or, if it should be thought to do so, no absolute proof can be brought to shew that he did not write this chapter also, by the spirit of prophecy. All the people spoke to Esdras, the scribe, to bring the book of the law of Moses, which the Lord had commanded, to Israel. The whole nation of the Jews has all along maintained, that Moses wrote these books: and he himself repeatedly asserts that he was ordered to leave on record many things of importance. Hence both internal and external evidence concur to establish his title to them; and if we be not disposed to cavil with all other authors, and to deny that Demosthenes, for example, Cæsar, and others, have written the works which bear their names, we must confess that the Pentateuch is to be attributed to the Jewish legislator. Yet if this were a matter of doubt, the things contained in these books could not, on that account, be controverted. How many anonymous works have been published which are of unquestionable authority! Many of the books of Scripture are of this nature. But as we have every reason to believe, that they have come down to us without any material corruption, and were written by people of veracity, by divine inspiration, they deserve to be regarded as authentic records. This is true, whether we speak of the originals or of the versions authorized by the Church; though it should suffice to stop the mouths of infidels, if we can procure an authentic history of the Bible by the collation of the different copies which are extant. Thus, where the Hebrew editions appear to be incorrect, they may receive great light from the Samaritan copy of the Pentateuch, and from the versions of the Septuagint, and of other respectable authors on the whole Bible. The variations, which we may discover, are not of such moment, but that, if the very worst copy were selected, we should find the same great outlines of Scripture history, the same precepts of faith and morality. The laws of Moses, which are scattered through his five books, may be seen all together in their natural order, collected by Cornelius a Lapide and Calmet. But the spirit of God was pleased to intersperse historical facts among them, which both shew the occasion on which they were given, and enable us to read them with greater pleasure and satisfaction. The four preceding books might be compared to the four Gospels; Deuteronomy represents the whole, (Ven. Bede) and may be styled a Diatessaron, as it recalls to our mind the great Creator of all things, who was about to fulfil the promises which he had made to the Patriarchs. Almost all those to whom Moses addresses himself, had been unborn or very young, when their parents received God's commands at Sinai, and wandered in the desert. He therefore gives them an account of what had happened during the last eventful period of forty years. He shews what had brought on so many disasters, and cautions his hearers, that if they imitate the perfidy of their fathers, as he foresees, with sorrow, that they will, (chap. xxxi.) they must expect to be treated with no less severity. This prediction we behold verified, at the present day, in the persons of the scattered remnants of Israel. How sublime! how terrifying are the truths which Moses enforces with so much earnestness! The same threats which he denounces against the perfidious Jews, regard us in some measure. If we feel not their effects at present, in being driven out from our country, we have more reason to fear lest we should be excluded from our heavenly inheritance, if we do not repent. (Haydock)

Gill: Deuteronomy (Pendahuluan Kitab)

INTRODUCTION TO DEUTERONOMY

This book is sometimes called "Elleh hadebarim", from the words with which it begins; and sometimes by the Jews "Mishneh Torah", the repetition of the law; and so in the Syriac version, with which agrees the Arabic title of it; and when the Greeks, and we after them, call it "Deuteronomy", it is not to be understood of a second, a new, or another law, but of the law formerly delivered, but now repeated, and also more largely explained; to which are likewise added several particular laws, instructions, and directions; all which were necessary, on account of the people of Israel, who were now a new generation, that either were not born, or not at an age to hear and understand the law when given on Mount Sinai; the men that heard it there being all dead, excepting a very few; and these people were also now about to enter into the land of Canaan, which they were to enjoy as long as they kept the law of God, and no longer, and therefore it was proper they should be reminded of it; and besides, Moses was now about to leave them, and having an hearty desire after their welfare, spends the little time he had to be with them, by inculcating into them and impressing on them the laws of God, and in opening and explaining them to them, and enforcing them on them, which were to be the rule of their obedience, and on which their civil happiness depended. And sometimes the Jews call this book "the book of reproofs", because there are in it several sharp reproofs of the people of Israel for their rebellion and disobedience; and so the Targums of Jonathan and Jerusalem begin it by calling it the words of reproof which Moses spake, &c. That this book was written by Moses there can be no doubt, from Deu 1:1, only the eight last verses, which give an account of his death, and of his character, were wrote by another hand, equally inspired by God, as either Eleazar the priest, as some, or Samuel the prophet, as others; or, as it is the more commonly received opinion of the Jews, Ezra; though it is highly probable they were wrote by Joshua his successor. This book was written and delivered by Moses, at certain times in the last month of his life, and towards the close of the fortieth year of the children of Israel's coming out of Egypt. And that it is of divine authority need not be questioned, when the several quotations out of it are observed, as made by the apostles of Christ, in Act 3:22, Heb 10:30 out of Deu 18:15 and by our Lord himself, Mat 18:16 from Deu 19:15. Yea, it is remarkable, that all the passages of Scripture produced by Christ, to repel the temptations of Satan, are all taken out of this book, Mat 4:7 compared with Deu 8:3, and the voice from heaven, directing the apostles to hearken to him, refers to a prophecy of him in Deu 18:15.

Gill: Deuteronomy 28 (Pendahuluan Pasal)

INTRODUCTION TO DEUTERONOMY 28

In this chapter Moses enlarges on the blessings and the curses which belong, the one to the doers, the other to the transgressors of the law; the blessings, Deu 28:1; the curses, some of which concern individual persons, others the whole nation and body of people, and that both under the former and present dispensations, and which had their fulfilment in their former captivities, and more especially in their present dispersion, Deu 28:15.