Exegetical and Hermeneutical Commentary of Deuteronomy 28:45
Moreover all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou hearkenedst not unto the voice of the LORD thy God, to keep his commandments and his statutes which he commanded thee:
45, 46. Return to the keynote of the section (cp. Deu 28:15), and obvious conclusion to the curses which may originally have closed here.
for a sign and for a wonder ] See on Deu 4:34.
Fuente: The Cambridge Bible for Schools and Colleges
Moreover, all these curses shall come upon thee,…. Before related, as well as what follow:
and shall pursue thee, and overtake thee till thou be destroyed; which though they would endeavour to flee from and escape, should not be able, since they would follow them so closely and swiftly, and overtake them, and seize upon them; see De 28:15;
because thou hearkenedst not unto the voice of the Lord thy God, to keep his commandments and his statutes which he commanded thee; to which disobedience all the curses are to be imputed that go before or follow after.
Fuente: John Gill’s Exposition of the Entire Bible
45 Moreover all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou hearkenedst not unto the voice of the LORD thy God, to keep his commandments and his statutes which he commanded thee: 46 And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever. 47 Because thou servedst not the LORD thy God with joyfulness, and with gladness of heart, for the abundance of all things; 48 Therefore shalt thou serve thine enemies which the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. 49 The LORD shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; 50 A nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: 51 And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. 52 And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the LORD thy God hath given thee. 53 And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the LORD thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee: 54 So that the man that is tender among you, and very delicate, his eye shall be evil toward his brother, and toward the wife of his bosom, and toward the remnant of his children which he shall leave: 55 So that he will not give to any of them of the flesh of his children whom he shall eat: because he hath nothing left him in the siege, and in the straitness, wherewith thine enemies shall distress thee in all thy gates. 56 The tender and delicate woman among you, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, and toward her son, and toward her daughter, 57 And toward her young one that cometh out from between her feet, and toward her children which she shall bear: for she shall eat them for want of all things secretly in the siege and straitness, wherewith thine enemy shall distress thee in thy gates. 58 If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, THE LORD THY GOD; 59 Then the LORD will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance. 60 Moreover he will bring upon thee all the diseases of Egypt, which thou wast afraid of; and they shall cleave unto thee. 61 Also every sickness, and every plague, which is not written in the book of this law, them will the LORD bring upon thee, until thou be destroyed. 62 And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou wouldest not obey the voice of the LORD thy God. 63 And it shall come to pass, that as the LORD rejoiced over you to do you good, and to multiply you; so the LORD will rejoice over you to destroy you, and to bring you to nought; and ye shall be plucked from off the land whither thou goest to possess it. 64 And the LORD shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone. 65 And among these nations shalt thou find no ease, neither shall the sole of thy foot have rest: but the LORD shall give thee there a trembling heart, and failing of eyes, and sorrow of mind: 66 And thy life shall hang in doubt before thee; and thou shalt fear day and night, and shalt have none assurance of thy life: 67 In the morning thou shalt say, Would God it were even! and at even thou shalt say, Would God it were morning! for the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see. 68 And the LORD shall bring thee into Egypt again with ships, by the way whereof I spake unto thee, Thou shalt see it no more again: and there ye shall be sold unto your enemies for bondmen and bondwomen, and no man shall buy you.
One would have thought that enough had been said to possess them with a dread of that wrath of God which is revealed from heaven against the ungodliness and unrighteousness of men. But to show how deep the treasures of that wrath are, and that still there is more and worse behind, Moses, when one would have thought that he had concluded this dismal subject, begins again, and adds to this roll of curses many similar words: as Jeremiah did to his, Jer. xxxvi. 32. It should seem that in the former part of this commination Moses foretells their captivity in Babylon, and the calamities which introduced and attended that, by which, even after their return, they were brought to that low and poor condition which is described, v. 44. That their enemies should be the head, and they the tail: but here, in this latter part, he foretels their last destruction by the Romans and their dispersion thereupon. And the present deplorable state of the Jewish nation, and of all that have incorporated themselves with them, by embracing their religion, does so fully and exactly answer to the prediction in these verses that it serves for an incontestable proof of the truth of prophecy, and consequently of the divine authority of the scripture. And, this last destruction being here represented as more dreadful than the former, it shows that their sin, in rejecting Christ and his gospel, was more heinous and more provoking to God than idolatry itself, and left them more under the power of Satan; for their captivity in Babylon cured them effectually of their idolatry in seventy years’ time; but under this last destruction now for above 1600 years they continue incurably averse to the Lord Jesus. Observe,
I. What is here said in general of the wrath of God, which should light and lie upon them for their sins.
1. That, if they would not be ruled by the commands of God, they should certainly be ruined by his curse,Deu 28:45; Deu 28:46. Because thou didst not keep his commandments (especially that of hearing and obeying the great prophet), these curses shall come upon thee, as upon a people appointed to destruction, the generation of God’s wrath: and they shall be for a sign and for a wonder. It is amazing to think that a people so long the favourites of Heaven should be so perfectly abandoned and cast off, that a people so closely incorporated should be so universally dispersed, and yet that a people so scattered in all nations should preserve themselves distinct and not mix with any, but like Cain be fugitives and vagabonds, and yet marked to be known.
2. That, if they would not serve God with cheerfulness, they should be compelled to serve their enemies (Deu 28:47; Deu 28:48), that they might know the difference (2 Chron. xii. 8), which, some think, is the meaning of Exo 20:24; Exo 20:25, Because they despised my statutes, I gave them statutes that were not good. Observe here, (1.) It is justly expected from those to whom God gives an abundance of the good things of this life that they should serve him. What does he maintain us for out that we may do his work, and be some way serviceable to his honour? (2.) The more God gives us the more cheerfully we should serve him; our abundance should be oil to the wheels of our obedience. God is a Master that will be served with gladness, and delights to hear us sing at our work. (3.) If, when we receive the gifts of God’s bounty, we either do not serve him at all or serve him with reluctance, it is a righteous thing with him to make us know the hardships of want and servitude. Those deserve to have cause given them to complain who complain without a cause. Tristis es et felix–Happy, and yet not easy! Blush at thy own folly and ingratitude.
3. That, if they would not give glory to God by a reverential obedience, he would get him honour upon them by wonderful plagues, Deu 28:58; Deu 28:59. Note, (1.) God justly expects from us that we should fear his fearful name; and, which is strange, that name which is here proposed as the object of our fear is, THE LORD THY GOD, which is very fitly here put in our Bibles in capital letters; for nothing can sound more truly august. As nothing is more comfortable, so nothing more awful, than this, that he with whom we have to do is Jehovah, a being infinitely perfect and blessed, and the author of all being; and that he is our God, our rightful Lord and owner, from whom we are to receive laws and to whom we are to give account: this is great, and greatly to be feared. (2.) We may justly expect from God that, if we do not fear his fearful name, we shall feel his fearful plagues; for one way or other God will be feared. All God’s plagues are dreadful, but some are wonderful, carrying in them extraordinary signatures of divine power and justice, so that a man, upon the first view of them, may say, Verily, there is a God that judgeth in the earth.
II. How the destruction threatened is described. Moses is here upon the same melancholy subject that our Saviour is discoursing of to his disciples in his farewell sermon (Matt. xxiv.), namely, The destruction of Jerusalem and the Jewish nation. Observe,
1. Five things are here foretold as steps to their ruin:–
(1.) That they should be invaded by a foreign enemy (Deu 28:49; Deu 28:50): A nation from far, namely, the Romans, as swift as the eagle hastening to the prey. Our Saviour makes use of this similitude, in foretelling this destruction, that where the carcase is there will the eagles be gathered together, Matt. xxiv. 28. And bishop Patrick observes (to make the accomplishment the more remarkable) that the ensign of the Roman armies was an eagle. This nation is said to be of a fierce countenance, an indication of a fierce nature, stern and severe, that would not pity the weakness and infirmity either of little children or of old people.
(2.) That the country should be laid waste, and all the fruits of it eaten up by this army of foreigners, which is the natural consequence of an invasion, especially when it is made, as that by the Romans was, for the chastisement of rebels: He shall eat the fruits of thy cattle and land (v. 51), so that the inhabitants should be starved, while the invaders were fed to the full.
(3.) That their cities should be besieged, and that such would be the obstinacy of the besieged, and such the vigour of the besiegers, that they would be reduced to the last extremity, and at length fall into the hands of the enemy, v. 52. No place, though ever so well fortified, no, not Jerusalem itself, though it held out long, would escape. Two of the common consequences of a long siege are here foretold:– [1.] A miserable famine, which would prevail to such a degree that, for want of food, they should kill and eat their own children, v. 53. Men should do so, notwithstanding their hardiness, and ability to bear hunger; and, though obliged by the law of nature to provide for their own families, yet should refuse to give to the wife and children that were starving any of the child that was barbarously butchered, Deu 28:54; Deu 28:55. Nay, women, ladies of quality, notwithstanding their natural niceness about their food, and their natural affection to their children, yet, for want of food, should so far forget all humanity as to kill and eat them, Deu 28:56; Deu 28:57. Let us observe, by the way, how hard this fate must needs be to the tender and delicate women, and learn not to indulge ourselves in tenderness and delicacy, because we know not what we may be reduced to before we die; the more nice we are, the harder it will be to us to bear want, and the more danger we shall be in or sacrificing reason, and religion, and natural affection itself, to the clamours and cravings of an unmortified and ungoverned appetite. This threatening was fulfilled in the letter of it, more than once, to the perpetual reproach of the Jewish nation: never was the like done either by Greek or barbarian, but in the siege of Samaria, a woman boiled her own son,2Ki 6:28; 2Ki 6:29. And it is spoken of as commonly done among them in the siege of Jerusalem by the Babylonians, Lam. iv. 10. And, in the last siege by the Romans, Josephus tells us of a noble woman that killed and ate her own child, through the extremity of the famine, and when she had eaten one half secretly (v. 57), that she might have it to herself, the mob, smelling meat, got into the house, to whom she showed the other half, which she had kept till another time, inviting them to share with her. What is too barbarous for those to do that are abandoned of God! [2.] Sickness is another common effect of a strait and long siege, and that is here threatened: Sore sickness, and of long continuance, v. 59. These should attend the Jews wherever they went afterwards, the diseases of Egypt, leprosies, botches, and foul ulcers, v. 60. Nay, as if the particular miseries here threatened were not enough, he concludes with an et cetera, v. 61. The Lord will bring upon thee every sickness, and every plague, though it be not written in the book of this law. Those that fall under the curse of God will find that the one half was not told them of the weight and terror of that curse.
(4.) That multitudes of them should perish, so that they should become few in number, v. 62. It was a nation that God had wonderfully increased, so that they were as the stars of heaven for multitude; but, for their sin, they were diminished and brought low,Psa 107:38; Psa 107:39. It is computed that in the destruction of the Jewish nation by the Romans, as appears by the account Josephus gives of it, above two millions fell by the sword at several places, besides what perished by famine and pestilence; so that the whole country was laid waste and turned into a wilderness. That is a terrible word (v. 63), As the Lord rejoiced over you to do you good, so he will rejoice over you to destroy you. Behold here the goodness and severity of God: mercy here shines brightly in the pleasure God takes in doing good–he rejoices in it; yet justice here appears no less illustrious in the pleasure he takes in destroying the impenitent; not as it is the making of his creatures miserable, but as it is the asserting of his own honour and the securing of the ends of his government. See what a malignant mischievous thing sin is, which (as I may say) makes it necessary for the God of infinite goodness to rejoice in the destruction of his own creatures, even those that had been favourites.
(5.) That the remnant should be scattered throughout the nations This completes their woe: The Lord shall scatter thee among all people, v. 64. This is remarkably fulfilled in their present dispersion, for there are Jews to be fond almost in all countries that are possessed either by Christians or Mahometans, and in such numbers that it has been said, If they could unite in one common interest, they would be a very formidable body, and able to deal with the most powerful states and princes; but they abide under the power of this curse, and are so scattered that they are not able to incorporate. It is here foretold that in this dispersion, [1.] They should have no religion, or none to any purpose, should have no temple, nor altar, nor priesthood, for they should serve other gods. Some think this has been fulfilled in the force put upon the Jews in popish countries to worship the images that are used in the Romish church, to their great vexation. [2.] They should have no rest, no rest of body: The sole of thy foot shall not have rest (v. 65), but be continually upon the remove, either in hope of gain or fear of persecution; all wandering Jews: no rest of the mind (which is much worse), but a trembling heart (v. 65); no assurance of life (v. 66); weary both of light and darkness, which are, in their turns, both welcome to a quiet mind, but to them both day and night would be a terror, v. 67. Such was once the condition of Job (Job vii. 4), but to them this should be constant and perpetual; that blindness and darkness which the apostle speaks of as having happened to Israel, and that guilt which bowed down their back always (Rom. xi. 8-10), must needs occasion a constant restlessness and amazement. Those are a torment to themselves, and to all about them, that fear day and night and are always uneasy. Let good people strive against it, and not give way to that fear which has torment; and let wicked people not be secure in their wickedness, for their hearts cannot endure, nor can their hands be strong, when the terrors of God set themselves in array against them. Those that say in the morning, O that it were evening, and in the evening, O that it were morning, show, First, A constant fret and vexation, chiding the hours for lingering and complaining of the length of every minute. Let time be precious to us when we are in prosperity, and then it will not be so tedious to us when we are in afflictions as otherwise it would. Secondly, A constant fright and terror, afraid in the morning of the arrow that flieth by day, and therefore wishing the day over; but what will this do for them? When evening comes, the trembling heart is no less apprehensive of the terror by night,Psa 91:5; Psa 91:6. Happy they whose minds, being stayed on God, are quiet from the fear of evil! Observe here, The terror arises not only from the sight of the eyes, but from the fear of the heart, not only from real dangers, but from imaginary ones; the causes of fear, when they come to be enquired into, often prove to be only the creatures of the fancy.
2. In the close, God threatens to leave them as he found them, in a house of bondage (v. 68): The Lord shall bring thee into Egypt again, that is into such a miserable state as they were in when they were slaves to the Egyptians, and ruled by them with rigour. God had brought them out of Egypt, and had said, They shall see it no more again (ch. xvii. 16); but now they should be reduced to the same state of slavery that they had been in there. To be sold to strangers would be bad enough, but much worse to be sold to their enemies. Even slaves may be valued as such, but a Jew should have so ill a name for all that is base that when he was exposed to sale no man would buy him, which would make his master that had him to sell the more severe with him. Thirty Jews (they say) have been sold for one small piece of money, as they sold our Saviour for thirty pieces.
3. Upon the whole matter, (1.) The accomplishment of these predictions upon the Jewish nation shows that Moses spoke by the Spirit of God, who certainly foresees the ruin of sinners, and gives them warning of it, that they may prevent it by a true and timely repentance, or else be left inexcusable. (2.) Let us all hence learn to stand in awe and not to sin. I have heard of a wicked man, who, upon reading the threatenings of this chapter, was so enraged that he tore the leaf out of the Bible, as Jehoiakim cut Jeremiah’s roll; but to what purpose is it to deface a copy, while the original remains upon record in the divine counsels, by which it is unalterably determined that the wages of sin is death, whether men will hear or whether they will forbear?
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 45, 46:
The third group (concluded): compare this text with verses 1, 2.
Fuente: Garner-Howes Baptist Commentary
45. Moreover, all these curses shall come upon thee. He not only confirms what he has already said, but takes away all hope of alleviation, since God’s scourges shall not cease until they have repented. He declares that all the curses shall come upon them; for although they are not always congregated into a single band, still it is true that God pays the wages of the transgressors of His Law with this multitude of miseries which Moses has recounted. By the word pursue, he takes away all hope of escape, whilst to overtake is equivalent to laying hold of them tenaciously, till, as it is further said, they be destroyed. The sum is, that the ungodly by their subterfuges only bring it to pass that they accumulate upon themselves heavier punishments, which will never cease to afflict them until they are destroyed by them. For this reason, he says that they shall be “for a sign and a wonder,” i e. , that they shall awaken astonishment in all men; for those who are but little moved by the common and ordinary judgments of God, are compelled, whether they will or no, to give attention to these prodigies. Thus, notable punishments, and such as are worthy of special observation, are “for a sign and a wonder.”
Their ingratitude is also reproved as well as their contempt of the Law, because they served not God “with joyfulness and gladness of heart,” when He had been so abundantly generous to them; for it is the fault of a corrupt and malignant nature, that it should not be possible to bring it to serve God joyfully, when He invites us by His liberality. But Moses takes it for granted that, since God will prevent the Israelites with His favor, before He proceeds to inflict punishments upon them, they will be guilty of this brutal sin, not to allow themselves to be liberally sustained by Him.
Fuente: Calvin’s Complete Commentary
(45) Till thou be destroyed.Not exterminated. The root meaning of the word is connected with smiting, and the idea seems to be to crush. (Comp. 2Ki. 13:7 : The king of Syria had destroyed them, and had made them like the dust by threshing.) This kind of destruction is consistent with what follows in Deu. 28:46, and also at the end of Deu. 28:48.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
45. All these curses shall come upon thee The language of the fifteenth verse is here in part repeated like a sad refrain.
Another representation of the dreadful calamities resulting from disobedience is set forth in the following verses.
Fuente: Whedon’s Commentary on the Old and New Testaments
A Summary.
The first series of curses are now summarised. There have been five sixfold curses, and it might have been felt that that was enough, but more were to come. And they would be even more terrible and be intensified. This again is typical of ancient treaties.
Deu 28:45
‘ And all these curses will come on you, and will pursue you, and overtake you, until you are destroyed, because you did not listen to the voice of Yahweh your God, to keep his commandments and his statutes which he commanded you.’
All that has been described will come on them, and will pursue them, and will overtake them. The threefold emphasis stresses the inexorable certainty of it. Some will endure one, and some another, but all will have to endure until finally they are destroyed. And this is because they did not hear Yahweh’s voice and did not keep His commandments and statutes which He had commanded them.
Deu 28:46
‘ And they will be on you for a sign and for a wonder, and on your seed for ever.’
What would happen to Israel if they forgot God would be a sign and a wonder to the nations. Indeed we read it ourselves for that very reason, and we too wonder. God speaks to us through their experiences. They warn us of the severity of His judgments on those who are not faithful to Him. They had been intended to be a sign and a wonder to the glory of God because of their deliverance from Egypt (Deu 4:34; Deu 7:19; Deu 26:8). That should have been their message to the world, the glorious message of what Yahweh had done for them. But they would have forfeited that by their disobedience. Instead they will be a sign of His displeasure, and of what happens to those who having claimed to be His people refuse to obey Him.
Fuente: Commentary Series on the Bible by Peter Pett
Ver. 45-48. Moreover, all these curses shall come upon thee “These instances of divine vengeance will fall upon you, one after another; ever keeping pace with, and bearing proportion to, your obstinacy and disobedience; till at last, the miseries you undergo, in your own and in foreign countries, will render your nation the most lasting and dreadful example of divine vengeance and just indignation upon a people, uneasy under the gentle yoke, the laws and protection of God himself; ungrateful amidst the most plentiful blessings of his providence; and therefore justly condemned to bear a yoke of iron; (ver. 48.) i.e. to endure the most cruel thraldom, and rigorous oppression.” See Jer 27:11-12. 2Ch 12:8.
Fuente: Commentary on the Holy Bible by Thomas Coke
I desired the Reader to remark with me in the opening of this Chapter, that there should seem to be somewhat prophetical in its contents. And if he compares what is here said, with the history of the Jewish nation, in their Babylonish captivity, he will discover strong leading particulars in proof of that idea. And if he carries on his enquiries to the destruction of Jerusalem by the Romans, after the return of the LORD JESUS to glory, and to the dispersion of the Jews, even to the present hour; he will not perhaps be much in error in the application of great part of the threatenings in this Chapter, to events so very striking and memorable. But while we view the desolations of GOD’S anger in the history of our elder brethren the Jews, and bend to the lowest possible humiliation, in acknowledging that we are no better than they, are we not encouraged by the HOLY GHOST, to hope that blindness in part hath happened to Israel, until the fulness of the Gentiles be come in? Are we not prompted very earnestly, and frequently, to be looking up to a faithful covenant GOD in CHRIST, that that precious promise shall be fulfilled when the deliverer shall arise out of Zion, to turn away ungodliness from Jacob? Hasten LORD, I would say, thy coming. Come, LORD JESUS, come quickly! do good in thy good pleasure unto Zion; build thou the walls of Jerusalem. Oh! that the salvation of Israel were come out of Zion; when GOD bringeth back the captivity of his people, Jacob shall rejoice and Israel shall be glad. Psa 51:18 ; Psa 53:6
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Deu 28:45 Moreover all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou hearkenedst not unto the voice of the LORD thy God, to keep his commandments and his statutes which he commanded thee:
Ver. 45. Pursue thee and overtake thee. ] Though thou shuffle, as Balaam’s ass once did before the angel, from side to side, and strive to shift them; though thou wriggle and writhe, after the manner of wrestlers, to avoid the foil; I will wry with thee, as in Psa 18:26 , and my hand shall meet thee at every turn.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Deu 28:45-46
45So all these curses shall come on you and pursue you and overtake you until you are destroyed, because you would not obey the LORD your God by keeping His commandments and His statutes which He commanded you. 46They shall become a sign and a wonder on you and your descendants forever.
Deu 28:45-48 Notice the cause and effect of YHWH’s covenant judgments:
1. the cause
a. Israel would not listen (BDB 1033, KB 1570, Qal PERFECT) and keep (BDB 1036, KB 1581, Qal INFINITIVE CONSTRUCT) YHWH’s commandments and statutes, Deu 28:45
b. Israel did not serve (BDB 712, KB 773, Qal PERFECT [twice]) YHWH, Deu 28:47 :
(1) with joy
(2) with a glad heart
(3) thankfully for the abundance of all things
2. the effect
a. curses
(1) shall come on you, Deu 28:45, BDB 97, KB 112, Qal PERFECT
(2) pursue you, Deu 28:45, BDB 922, KB 1191, Qal PERFECT
(3) overtake you, Deu 28:45, BDB 673, KB 727, Hiphil PERFECT
(4) until you are destroyed, Deu 28:45, BDB 1029, KB 1552, Niphal INFINITIVE CONSTRUCT, cf. Deu 4:25-26
b. enemies
(1) you shall serve your enemies, Deu 28:48
(a) in hunger (BDB 944)
(b) in thirst (BDB 854)
(c) in nakedness (BDB 735)
(d) lack of all things
(e) put iron yoke on you
(f) until destroyed (BDB 1029, KB 1552, Hiphil INFINITIVE CONSTRUCT, cf. Deu 4:25-26)
Deu 28:46 forever See Special Topic: Forever (‘olam) .
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
statutes. See note on Deu 4:1.
Fuente: Companion Bible Notes, Appendices and Graphics
Moreover: Deu 28:5, Deu 28:15, Deu 29:20, Deu 29:21, Lev 26:28, 2Ki 17:20, Pro 13:21, Isa 1:20, Isa 65:14, Isa 65:15, Jer 24:9, Jer 24:10, Lam 2:15-17, Eze 7:15, Eze 14:21
because: Deu 11:27, Deu 11:28, Psa 119:21, Jer 7:22-25
Reciprocal: Deu 28:2 – come on thee Jer 25:9 – I Jer 42:16 – that the sword Zec 1:6 – take hold of 1Th 5:4 – overtake
Fuente: The Treasury of Scripture Knowledge
Deu 28:45. Moreover, all these curses Here some critics have made a division of these prophecies, and have interpreted the preceding part as relating to the former captivity of the Jews, and the calamities which they suffered under the Chaldeans; and the remaining part as referring to their latter captivity, and the calamities which they suffered under the Romans. But there is no need, says Bishop Newton, of any such distinction; there is no reason to think any such was intended by the author; several prophecies of the one part, as well as of the other, have been fulfilled at both periods; but they have all been more amply fulfilling during the latter period; and there cannot be a more lively picture than they exhibit of the state of the Jews at present. Indeed, the present deplorable state of the Jewish nation so exactly answers these predictions, that it is an incontestable proof of the truth of the prophecy, and consequently of the divine authority of the Scriptures. And their destruction by the Romans, far more dreadful than the former, shows that their sin in rejecting Christ was more provoking to God than idolatry itself, and left them more under the power of Satan. For their captivity in Babylon cured them effectually of idolatry in seventy years. But under this last destruction they continue above eighteen hundred years incurably averse to their own Messiah, the Lord that bought them.