Text -- Deuteronomy 28:20 (NET)

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.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Deu 28:20

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

Wesley: Deu 28:20

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

JFB: Deu 28:15-20

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.

Clarke: Deu 28:20

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

TSK: Deu 28:20

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

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Deu 28:15-68

The curses correspond in form and number Deu 28:15-19 to the blessings Deu 28:3-6, and the special modes in which these threats should be executed are described in five groups of denunciations Deut. 28:20-68.

Deu 28:20-26

First series of judgments. The curse of God should rest on all they did, and should issue in manifold forms of disease, in famine, and in defeat in war.

Deu 28:20

Vexation - Rather, confusion: the word in the original is used Deu 7:23; 1Sa 14:20 for the panic and disorder with which the curse of God smites His foes.

Deu 28:22

"Blasting"denotes (compare Gen 41:23) the result of the scorching east wind; "mildew"that of an untimely blight falling on the green ear, withering it and marring its produce.

Deu 28:24

When the heat is very great the atmosphere in Palestine is often filled with dust and sand; the wind is a burning sirocco, and the air comparable to the glowing heat at the mouth of a furnace.

Deu 28:25

Shalt be removed - See the margin. The threat differs from that in Lev 26:33, which refers to a dispersion of the people among the pagan. Here it is meant that they should be tossed to and fro at the will of others, driven from one country to another without any certain settlement.

Deu 28:27-37

Second series of judgments on the body, mind, and outward circumstances of the sinners.

Deu 28:27

The "botch"(rather "boil;"see Exo 9:9), the "emerods"or tumors 1Sa 5:6, 1Sa 5:9, the "scab"and "itch"represent the various forms of the loathsome skin diseases which are common in Syria and Egypt.

Deu 28:28

Mental maladies shah be added to those sore bodily plagues, and should Deu 28:29-34 reduce the sufferers to powerlessness before their enemies and oppressors.

Blindness - Most probably mental blindness; compare Lam 4:14; Zep 1:17; 2Co 3:14 ff.

Deu 28:30-33

See the marginal references for the fulfillment of these judgments.

Deu 28:38-48

Third series of judgments, affecting every kind of labor and enterprise until it had accomplished the total ruin of the nation, and its subjection to its enemies.

Deu 28:39

Worms - i. e. the vine-weevil. Naturalists prescribed elaborate precautions against its ravages.

Deu 28:40

Cast ... - Some prefer "shall be spoiled"or "plundered."

Deu 28:43, Deu 28:44

Contrast Deu 28:12 and Deu 28:13.

Deu 28:46

Forever - Yet "the remnant"Rom 9:27; Rom 11:5 would by faith and obedience become a holy seed.

Deu 28:49-58

Fourth series of judgments, descriptive of the calamities and horrors which should ensue when Israel should be subjugated by its foreign foes.

Deu 28:49

The description (compare the marginal references) applies undoubtedly to the Chaldeans, and in a degree to other nations also whom God raised up as ministers of vengeance upon apostate Israel (e. g. the Medes). But it only needs to read this part of the denunciation, and to compare it with the narrative of Josephus, to see that its full and exact accomplishment took place in the wars of Vespasian and Titus against the Jews, as indeed the Jews themselves generally admit.

The eagle - The Roman ensign; compare Mat 24:28; and consult throughout this passage the marginal references.

Deu 28:54

Evil - i. e. grudging; compare Deu 15:9.

Deu 28:57

Young one - The "afterbirth"(see the margin). The Hebrew text in fact suggests an extremity of horror which the King James Version fails to exhibit. Compare 2Ki 6:29.

Deu 28:58-68

Fifth series of judgments. The uprooting of Israel from the promised land, and its dispersion among other nations. Examine the marginal references.

Deu 28:58

In this book - i. e. in the book of the Law, or the Pentateuch in so far as it contains commands of God to Israel. Deuteronomy is included, but not exclusively intended. So Deu 28:61; compare Deu 27:3 and note, Deu 31:9.

Deu 28:66

Thy life shall hang in doubt before thee - i. e. shall be hanging as it were on a thread, and that before thine own eyes. The fathers regard this passage as suggesting in a secondary or mystical sense Christ hanging on the cross, as the life of the Jews who would not believe in Him.

Deu 28:68

This is the climax. As the Exodus from Egypt was as it were the birth of the nation into its covenant relationship with God, so the return to the house of bondage is in like manner the death of it. The mode of conveyance, "in ships,"is added to heighten the contrast. They crossed the sea from Egypt with a high hand. the waves being parted before them. They should go back again cooped up in slaveships.

There ye shall be sold - Rather, "there shall ye offer yourselves, or be offered for sale."This denunciation was literally fulfilled on more than one occasion: most signally when many thousand Jews were sold into slavery and sent into Egypt by Titus; but also under Hadrian, when numbers were sold at Rachel’ s grave Gen 35:19.

No man shall buy you - i. e. no one shall venture even to employ you as slaves, regarding you as accursed of God, and to be shunned in everything.

Poole: Deu 28:20

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 .

Haydock: Deu 28:20

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

Gill: Deu 28:20

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.

Commentary -- Verse Notes / Footnotes

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.”

Commentary -- Verse Range Notes

TSK Synopsis: Deu 28:1-68

1 The blessings for obedience.

15 The curses for disobedience.

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.

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.

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 28:15-68

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

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

Introduction / Outline

JFB: Deuteronomy (Book Introduction)

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 (Outline)

• 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 (Book Introduction)

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 (Chapter Introduction)

Overview

Deu 28:1, The blessings for obedience; Deu 28:15, The curses for disobedience.

Poole: Deuteronomy (Book Introduction)

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 (Chapter Introduction)

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 (Book Introduction)

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 (Chapter Introduction)

(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 (Book Introduction)

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 (Chapter Introduction)

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 (Book Introduction)

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 (Outline)

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 (Book Introduction)

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 (Book Introduction)

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 (Chapter Introduction)

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.