Seventh-day Adventist Bible CommentaryDeuteronomy 28

Hearken diligently. Literally, “hearkening thou shalt hearken” (see also ch. 7:12). This is an invitation to very serious consideration (see Ex. 23:22). After giving the instructions for the ceremony of cursing and blessing, for use on a future occasion, Moses returns in this chapter to repeat with some amplification the rewards and promises for obedience and disobedience. Moses was now approaching the close of his life. He was again constrained to place more fully before his people the alternatives of obedience and disobedience. Moses knew that the course he was placing before Israel was educative and disciplinary. The law was the foundation of their education as a people (Gal. 3:17, 24), By his opening words, “If thou shalt hearken diligently,” he notified them that their eternal destiny was in their own hands. God’s hands are yet tied by man’s choice; He has no alternative but to reward a man in harmony with his conduct (Matt. 6:33). High. See on ch. 26:19.

Blessings. Like the showers upon the land, rich blessings would fall upon the obedient.

In the city. This verse constitutes a summary statement of all that follows. The activities enumerated in the following verses cover the whole of Israel’s life, private and national.

Thy body. Preferably, “thy womb” (as in Gen. 30:2; Deut. 7:13; etc.). A promise of no untimely births or miscarriages, and of success in rearing healthy children (see Deut. 28:11). Thy ground. That is, of all cultivated crops, and therefore a promise of adequate and seasonable rains and the kind of weather necessary to ensure abundant crops (see Deut. 7:13; 30:9; also Ex. 23:26). Thy cattle. Translated from the usual word for larger animals, such as camels and cattle (Ex. 9:25; 12:12; Ps. 135:8; Jer. 50:3). It is from the verb “to be dumb in speech,” “to be tongue-tied.” Thy kine. The word translated “kine” is from the verb “to learn.” The same root in Arabic means “to cleave to,” “to become familiar with.” The noun, as here, means “trained,” “docile,” and “tame,” and is used of domestic animals trained in farm labor and man’s service in general. The flocks. Perhaps better understood to mean the females of the sheep and the goats, the ewes. The word translated “sheep” includes various small animals such as sheep and goats. Here, then, is a blessing upon the females, that they may bear in season and produce healthy stock.

Basket. Jewish commentators refer this to the vessels in which bread and fruit were kept. It refers to the daily food supplies of the children of Israel, the promise being that they would not lack their daily needs. Store. Jewish commentators apply this to the kneading trough, in which was kept that part of the food not yet ready for use. This promise assures Israel there will be no lack, but always something in store for use. Compare the widow’s vessel of oil (2 Kings 4:6).

Comest in. The expressions of v. 6 apply to all the activities of life (see Deut. 31:2; 2 Sam. 3:25; Ps. 121:8; Isa. 37:28).

Thine enemies. Compare Ex. 34:24.

Seven ways. As their enemies advanced upon them in tight formation, rank upon rank of fighting men, as was the custom, they would be scattered as if they were an unorganized mob (see Judges 7:21, 22 on the Midianites, and 2 Kings 7:7 on the Syrians).

Storehouses. This verse is comprehensive of all activities connected with earning a living. Compare Prov. 3:10 for “storehouses” or barns, and Deut. 12:7 for the daily round of activity.

Holy. This does not refer to holiness as an abstract idea, but to Israel as being set apart to be God’s people, and so acknowledged before all nations (see on ch. 26:18, 19). If. Compare Deut. 7:12; Ex. 19:5. The blessings of God are conditional, dependent upon Israel’s obedience to His just requirements. Moses held up before them their eternal destiny, as Christ later did (Matt. 6:33).

Called by the name of the Lord. Literally, “that the name of Jehovah is applied over thee,” meaning that Israel would be recognized as God’s property (see on chs. 14:2; 26:18). Thus God’s name is applied to the city of Jerusalem (Jer. 25:29). All men would know Jehovah’s relation to His people (Isa. 61:9).

Plenteous. All material blessings are included. Literally, “make thee to have a surplus” (see Deut. 30:9; 2 Kings 4:43, 44).

His good treasure. The statement reads literally, “Jehovah shall open for thee His treasury” (see Joshua 6:19, 24; Ps. 33:7, “storehouses”; Jer. 50:25, “armoury”). Lend unto many. Compare ch. 15:6. The ability to lend implies abundance.

The head. A promise of future leadership (see Isa. 9:14; 19:15). The contrast is stated in Deut. 28:43, 44.

Not hearken. The word translated “hearken” includes more than simply hearing; it implies obedience as well. This is well illustrated by the words of Daniel, “hearken and do” (Dan. 9:19).

Cursed. Compare this with v. 3. The blessings for obedience would exceed human imagination. But the penalties for disobedience would be equally impressive.

Perish quickly. Compare the expressions of Ps. 39:11, “consume away like a moth,” and Zeph. 1:18, “a speedy riddance of all them.”

The pestilence. See Lev. 26:25 for the threatened pestilence. On one occasion 70,000 men died (2 Sam. 24:15; see also Jer. 14:12; 21:6, 7, 9; Eze. 5:12; 6:11, 12; Amos 4:10).

Smite thee. The various visitations given in this verse are difficult to define. To seek to identify them with modern diseases is to indulge in speculation. It is generally conceded that the first four mentioned pertain to human beings, and the last three to crops. It is thought that the word translated “sword,” ch–r–b, as originally written by Moses, should have been vocalized by the Masoretes as choreb, “drought,” rather than as chereb, “sword.” The word “drought” harmonizes better with the context.

Brass. The “heavens,” ordinarily thought of as a source of moisture, would, under the curse of God, provide no more water than could be expected from brass (see Lev. 26:19; Jer. 14:1–10). Iron. Without moisture, the earth would be baked so hard that the primitive tools of the time could not cultivate it. The people would perish for lack of food.

Powder and dust. The great desert on the eastern frontier of Palestine was a ready arsenal for these weapons of God. From the desert blew the fearful dust storm known as the sirocco.

Flee seven ways. They would march against their enemies as a compact, well- organized army, fully equipped, but they would be defeated and flee like an unorganized, leaderless mob. Be removed. Literally, “be for a horror.” The word thus translated does not include the idea of “dispersion,” as in the LXX. Its root means “to tremble,” “to quake,” “to fear” (Eccl. 12:3; Dan. 5:19; 6:26). If the Hebrews remained disobedient, they were to become a fearful example of poverty, disease, and suffering to all non-Jews (see 2 Chron. 29:8; Isa. 28:19).

Thy carcase. A threat repeated in Jer. 7:33 (see Jer. 15:3; 16:4; 19:7; 34:20). The Jews were particularly sensitive with respect to their dead lying unburied. Such exposure was regarded as the utmost in punishment (see Jer. 22:19; 36:30; cf. Ps. 79:2, 3). Fray them. Literally, “frighten them away,” that is, the beasts and birds of prey that would devour their dead bodies.

Botch. Or “boil.” The word thus translated is from a root meaning “to be hot,” “to be inflamed” (see Deut. 28:35; Ex. 9:9–11; Lev. 13:18–23; 2 Kings 20:7; Job 2:7; Isa. 38:21). Skin diseases of various kinds have always been common in the Orient. Emerods. Literally, “swellings,” usually understood to refer to hemorrhoidal swellings in the anus. Some have suggested “tumors” (see 1 Sam. 5:6, 9, 12).

Blindness. Though physical blindness is common enough in the East, it is generally conceded that here the true application is to a lack of good sense in government policies, resulting in ruin to the nation (see Zech. 12:4; cf. Isa. 13:8; 29:9-12, 18; Jer. 4:9; 25:16, 18; Zeph. 1:17).

Save thee. That is, from foreign enemies. Compare the failure of Egypt to deliver them (Jer. 37:7; 46:17).

A wife. The “husband” would lose his wife even before the marriage could be consummated. This was accounted as a most grievous curse, as conversely marriage was esteemed a great blessing. Lie with. The word thus translated means “to ravish,” “to violate” (see Isa. 13:16; Zech. 14:2). It refers to violence such as might be expected of soldiers drunk with victory.

Thine ox. Domestic animals would be helpless to do anything in their own defense (see Isa. 1:7). None to rescue. Literall, “no savior for your” (see Deut. 28:29).

The fruit. Compare the promise of Isa. 65:21–25.

Thou shalt be mad. That is, driven to despair, realizing the futility of attempting to do anything to relieve the situation.

A sore botch. See v. 27.

Serve other gods. A state of complete apostasy. The nation would be abandoned by Jehovah, its king taken into exile with his people, and the people themselves ignominiously worshiping the idols professed by the nation by whom they had been taken captive (see Jer. 9:15, 16; 16:13).

An astonishment. It would be almost beyond comprehension that a nation once so favored by God, should fall so low as Israel fell (see 1 Kings 9:7–9; Jer. 18:15–17; 19:8).

A proverb. When the heathen wished to express contempt for a person, they would do so by calling him a Jew.

But little. A word picture of famine. For a fulfillment of this preceding the captivity in Babylon see Jer. 14:1–6. The locust. Or “grasshoppers,” as in Judges 6:5; 7:12; Job 39:20; etc.

Worms. Presumably pests that would devour their grapevines.

Not anoint. Compare Micah 6:15 for similar language. On the Oriental custom of anointing the body with olive oil, see 2 Sam. 12:20; 14:2; 2 Chron. 28:15.

Locust. Translated from a different word from that used in v. 38, but a variety of locust. Consume. Literally, “to take possession of,” “to inherit,” “to dispossess,” and so used more than 200 times in the OT. The locusts would completely take over the land and leave it a wilderness.

Above thee. Compare ch. 10:19. There is nothing more galling to a nation than to have foreigners in the country prospering at the expense of a poverty-stricken native population.

The tail. The very antithesis of God’s purpose in establishing His covenant with His people (vs. 12, 13).

Thou hearkenedst not. The curses of God were to follow progressively one upon another until Israel was brought to utter ruin. The reason for all this was their disregard of the terms of the covenant they had voluntarily entered into with God. They had taken solemn oath before Him to be loyal to His expressed will. Their utter repudiation of God and His covenant brought about a complete reversal of the purpose of God for them. In proportion to the possible exaltation of Israel before all nations, so would their degradation be.

For a wonder. Compare ch. 4:34. The Jews were to be looked upon as peculiarly under God’s displeasure, as bearing the marks of His punitive hand. This was to continue forever—as their prosperity would have, had they been faithful.

A yoke of iron. Compare Jer. 28:12–14 for a fulfillment of this prophecy. Destroyed. Literally, “exterminated,” “annihilated” (see Eze. 14:9; Amos 2:9; 9:8; Micah 5:14; Haggai 2:22).

A nation. Commentators have applied this prophecy to various nations—usually to Assyria (Isa. 10:5) and Babylon (Jer. 5:15). Others insist upon the Romans, pointing to the eagle of the Roman standards. Jewish commentators speak of the attack of the Roman forces led by Vespasian and Titus, who captured Jerusalem in A.D. 70. As the eagle flieth. Literally, “as the vulture swoopeth down.” Compare a similar figure in Job 9:26; 39:27–29; Matt. 24:28. The swift swoop of the vulture down from the sky to its prey is noted in Hosea 8:1, and is likened to the attacks of the ancient Assyrian armies and of the forces of the Chaldeans (Jer. 48:40; 49:22; Hab. 1:8). Not understand. See Jer. 5:15. The same expression is used by the prophet Isaiah in speaking of the Assyrians (Isa. 28:11; 33:19). Many Christian, and the majority of Jewish commentators see these words fulfilled in the Roman armies. The Assyrian and Chaldean peoples spoke languages closely related to the language of the Hebrews. The Latin tongue was entirely strange to the Jews, in that it was different from theirs, and in that they had had no contact with the Romans.

Of fierce countenance. Literally, “of inflexible countenance,” from the verb root “to be strong,” “to be mighty,” “to be formidable.” The same word is used in Dan. 8:23 of the Roman power. This word is translated “fierce” (Gen. 49:7), “strong” (Num. 13:28), “mighty” (Ps. 59:3), “roughly” (Prov. 18:23), “greedy” (Isa. 56:11). Not regard. Compare the Chaldeans (2 Chron. 36:17; Lam. 5:6–12) and the Medes (Isa. 13:18).

Be destroyed. The fulfillment of the various curses upon a disobedient people teaches us that God does not forever refrain from inflicting the judgment that sin demands. It is no comfort to remember that one’s deplorable condition is the result of his own willful ways.

Besiege thee. A word picture of the flight of the people to their walled towns and cities, with the countryside, where the food of the nation is produced, deserted. Walls come down. Even their last strongholds were to be reduced, leaving them without refuge. Starvation, due to the fields lying waste, would contribute to the fall of the fenced cities (see Jer. 5:17).

Thine own body. Better, “of thy womb.” For a similar dreadful curse see Lev. 26:29; Jer. 19:9; Eze. 5:10. This was fulfilled in the siege of Samaria by the Syrians (2 Kings 6:26–29), in the siege of Jerusalem by Nebuchadnezzar (Lam. 2:20; 4:10), and again at the siege of Jerusalem by Titus.

Eye shall be evil. This may refer to a man watching and begrudging every morsel he may see in the possession of other members of his house, and to evil designs against his own kin.

Nothing left. A description of the most terrible famine conditions imaginable. The gnawing pain of want can sweep away all traces of delicacy and culture.

Delicate woman. A description of women who have been taught and been brought up to observe and practice all the graces of conduct associated with gentle breeding and culture.

Her young one. Literally, “her afterbirth.” The mother would be so distracted with hunger that she would eat the afterbirth, and then the child she gave birth to (see on v. 53).

This book. This probably refers not only to the book of Deuteronomy but also to the torah (see chs. 17:19; 27:3, 8; 29:29; 31:12; 32:46). Fearful name. The name is often used of the person and the person’s character and reputation (see Jer. 14:7, 21; Eze. 20:9, 14; Ps. 25:11; 31:3; Isa. 48:9; 66:5).

Wonderful. Better, “extraordinary,” or “difficult to understand.” It was in their severity and duration that the plagues were exceptional (see Isa. 29:14).

Diseases. Compare Deut. 7:15; and by contrast, Ex. 15:26.

This law. For instances of this expression see Deut. 29:21; Joshua 1:8.

Destroy you. Compare the opposite emotion expressed of God in Hosea 11:8; also Jer. 32:41.

Scatter thee. Compare Lev. 26:33; Deut. 4:27; Jer. 9:16.

No ease. Literally, “no rest” (see Jer. 31:2; 50:34). Failing of eyes. Due to weariness resulting from looking for deliverance that failed to come (see Job 11:20; 17:5; Ps. 119:123). Sorrow of mind. Literally, “pining away of soul.”

Hang in doubt. Literally, “hung up for thee in front,” that is, like something hanging on a thread that is in constant danger of breaking.

Fear. The word translated “fear” involves dread, awe, terror, and trembling. Job had such an experience as depicted here (see Job 7:2–4; cf. Prov. 28:1).

Into Egypt. No more fearful punishment could have been inflicted than a forced return to the land of slavery from which God had delivered them. Ships. Probably engaged in the slave traffic (see Eze. 27:13; Joel 3:6; Amos 1:9). Here ends Moses’ third oration.