Deuteronomy 28

For the purpose of impressing upon the hearts of all the people in the most emphatic manner both the blessing which Israel was to proclaim upon Gerizim, and the curse which it was to proclaim upon Ebal, Moses now unfolds the blessing of fidelity to the law and the curse of transgression in a longer address, in which he once more resumes, sums up, and expands still further the promises and threats of the law in Exo 23:20-33, and Lev 26.

The Blessing. - Deu 28:1. If Israel would hearken to the voice of the Lord its God, the Lord would make it the highest of all the nations of the earth. This thought, with which the discourse on the law in Deu 26:19 terminated, forms the theme, and in a certain sense the heading, of the following description of the blessing, through which the Lord, according to the more distinct declaration in Deu 28:2, would glorify His people above all the nations of the earth. The indispensable condition for obtaining this blessing, was obedience to the word of the Lord, or keeping His commandments. To impress this condition sine qua non thoroughly upon the people, Moses not only repeats it at the commencement (Deu 28:2), and in the middle (Deu 28:9), but also at the close (Deu 28:13, Deu 28:14), in both a positive and a negative form. In Deu 28:2, "the way in which Israel was to be exalted is pointed out" (Schultz); and thus the theme is more precisely indicated, and the elaboration of it is introduced. "All these blessings (those mentioned singly in what follows) will come upon thee and reach thee." The blessings are represented as actual powers, which follow the footsteps of the nation, and overtake it. In Deu 28:3-6, the fulness of the blessing of God in all the relations of life is depicted in a sixfold repetition of the word "blessed." Israel will be blessed in the town and in the field, the two spheres in which its life moves (Deu 28:3); blessed will be the fruit of the body, of the earth, and of the cattle, i.e., in all its productions (Deu 28:4; for each one, see Deu 7:13-14); blessed will be the basket (Deu 26:2) in which the fruits are kept, and the kneading - trough (Exo 12:34) in which the daily bread is prepared (Deu 28:5); blessed will the nation be in all its undertakings ("coming in and going out;" vid., Num 27:17).

Deu 28:7-14 describe the influence and effect of the blessing upon all the circumstances and situations in which the nation might be placed: in Deu 28:7-10, with reference (a) to the attitude of Israel towards its enemies (Deu 28:7); (b) to its trade and handicraft (Deu 28:8); (c) to its attitude towards all the nations of the earth (Deu 28:9, Deu 28:10). The optative forms, יתּן and יצו (in Deu 28:7 and Deu 28:8), are worthy of notice. They show that Moses not only proclaimed the blessing to the people, but desired it for them, because he knew that Israel would not always or perfectly fulfil the condition upon which it was to be bestowed. "May the Lord be pleased to give thine enemies...smitten before thee," i.e., give them up to thee as smitten (לפני נתן, to give up before a person, to deliver up to him: cf. Deu 1:8), so that they shall come out against thee by one way, and flee from thee by seven ways, i.e., in wild dispersion (cf. Lev 26:7-8).

Deu 28:16-19 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.

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.

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).

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.).

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.

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.

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. רעשׁחין 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.

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.

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).

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.