The LORD will make the plague cling to you until He has exterminated you from the land that you are entering to possess. Sermons
1. By conscience. The criminal cannot divest himself of the belief that avenging powers are following on his track. 2. By experience. "Rarely," says Horace, "has Punishment, though lame, failed to overtake the criminal fleeing before her." Greek tragedy rests on an induction from the facts of life. 3. By mythology. It was a conviction, true alike to conscience and the facts of life, which the Greeks sought to personify in the Erinyes, in Nemesis, and in Ate, who clung to a man or to a family in punishment for some half-forgotten crime. 4. By literature, which is full of the recognition of avenging powers. The Bible confirms the substance of this varied teaching, but lifts the subject out of the region of mythology. Jehovah alone has power to bless and curse. The blessings and curses of men have no efficacy save as he gives it to them. His blessings and curses are part of the moral government of the world, and turn exclusively on moral conditions. This is the contrast between the Bible and the heathen idea of a curse. The curse was a prominent part of heathen sorcery, but was wrought with charms and incantations. Protection against it was sought, not in a life of virtue, but in counter-charms and amulets - in conjurations more powerful than those of the enemy. The Bible countenances no such superstitions. Incantations are valueless. A curse is futile against those whom God has blessed (Numbers 23:20-23). The Bible doctrine is: 1. Simple. 2. Rational. 3. Ethical. That of heathenism (with its modern survivals, the evil eye, charms, witches, etc.) is conspicuously the reverse. I. THE CURSE IN ITS NATURE. 1. A natural fruit of sin. Natural process is not the whole. But a larger place may be allowed it than it had in the blessing. The blessing is "gift;" sin's fruit is of "debt" - "wages" (Romans 6:23). Conceivably, yet without miracle, God might have withheld from virtue its appropriate outward reward. But no power, even that of God, could prevent the sinner from reaping wretchedness and woe as a result of sin. "The righteous shall be recompensed in the earth; much more the wicked and the sinner" (Proverbs 11:31). The wiser course is not to oppose God to the laws of our moral nature, but to recognize him in them, and to draw from them a knowledge of his character and will. These, like all punitive laws, are the executors of his judgments. The sinner, having placed himself in conflict with the laws of life, of society, and of the outward universe, necessarily suffers in mind, body, and estate. Sin introduces discord, disorder, lawlessness, into the soul. It blinds and infatuates (vers. 28, 29). It makes wretched. This wretchedness is aggravated: (1) By remorse and self-reproach. (2) By sense of Divine anger. (3) By opprobrium of society. (4) By imaginative terrors. Sin poisons the fountains of health, and induces diseases (vers. 22, 27, 85). The internal anarchy spreads outwards. The bonds of society are loosened; wealth accumulates in the hands of the few; the unhappy toilers, oppressed and spoiled, sink deeper and deeper in debt and wretchedness. At this stage the nation becomes an easy prey to the first strong power that cares to pounce upon it (vers. 29-38). 2. An effect of hostile action on the part of God. We fail of a complete view if we look only at the hostile relation of the sinner to God, and leave out of account the hostile relation which God assumes to the sinner. It is not merely that the sinner gets into conflict with himself and with the world around him, but nature and providence, under the direction of a hostile will, take up an antagonistic relation to him. Their movements are no longer for his good, but hostile and retributive (vers. 20-24). So the mental maladies of ver. 28 are more than the merely natural effects of sin (cf. 1 Kings 22:22). "The inquiring mind," says Dr. M'Cosh, "will discover designed combinations, many and wonderful, between the various events of Divine providence. What singular unions of two streams at the proper place to help on the exertions of the great and good! What curious intersections of cords to catch the wicked, as in a net, when they are prowling as wild beasts! By strange but most apposite correspondences, human strength, when set against the will of God, is made to waste away under his indignation, burning against it, as, in heathen story, Meleager wasted away as the stick burned which his mother held in the fire." Laws of nature are the warp, Divine providence the woof, of this awful garment of the curse with which the sinner clothes himself. II. THE CURSE IN ITS OPERATION. Pictured in these verses in ample and vivid detail. The counterpart of the blessing (vers. 15-26). Takes effect in misfortune (ver. 20), sore diseases (vers. 21, 22), scouring by natural agencies (vers. 23, 24), invasions by enemies (vers. 25, 26). Action and reaction lead to the reproduction of these evils in aggravated forms. To worse bodily plagues (ver. 27) are superadded mental maladies (vers. 28, 29), issuing in renewed panic and defeat in war (ver. 29), with innumerable resultant calamities (vers. 30-33). Confusion and anarchy unite with oppression to produce madness of heart (ver. 34), disease pursues its ravages in forms of increasing malignity (ver. 35), and the nation ultimately sinks in total ruin (vers. 36, 37). Meanwhile, co-operating with these causes to reduce it to subjection, the curse has been working in all labor and enterprise, thwarting, blasting, destroying (vers. 43, 44; cf. Amos 4:6-12; Haggai 1:5-12; Malachi 2:2). The full terribleness of the Divine curse, however, is only brought out in the New Testament. As the re-laden of God to the soul goes deeper than life in the world, so it extends beyond it. The worse part of the curse is the sinking of the soul in its own corruptions, with the drying up of its possibilities of life, peace, and joy, under the weight of the Divine displeasure - an experience of "indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile" (Romans 2:8, 9). Happily, no man in this life knows what the full extent of that curse is (Isaiah 57:16). A remedial system is in operation, in virtue of which no soul is utterly deserted of grace, and even the natural workings of sin are manifoldly checked, limited, and counteracted. Space is thus given for repentance, and salvation is possible. The end, however, if the riches of this goodness and forbearance are despised, will only be the more terrible (Romans 2:3-10). III. THE CURSE IS ITS CAUSES. Sin, disobedience (vers. 45, 46). The curses written in this book were literally fulfilled. Israel would not serve the Lord with joyfulness and gladness of heart, therefore - sad retribution! - she had to serve her enemies "in hunger, and in thirst, and in nakedness, and in want of all things" (ver. 48; cf. the prodigal son, Luke 15:14-17). All sin ends in bondage. Nations that imitate Israel in her sins may expect to be made like her in her punishment. - J.O.
If thou wilt not hearken. Does the Commination Service curse men? Are these good people (who are certainly right in their horror of cursing) right in the accusations which they bring against it? I cannot but think that they mistake when they say that the Commination Service curses men. For to curse a man is to pray that God may vent His anger on the man by punishing him. But I find no such prayer and wish in any word of the Commination Service. Its form is not "Cursed be he that doeth such and such things," but "Cursed is he that doeth them." Does this seem to you a small difference? A fine-drawn question of words? Is it, then, a small difference whether I say to my fellow man, I hope and pray that you may be stricken with disease, or whether I say, You are stricken with disease, whether you know it or not? I warn you of it, and I warn you to go to the physician! For so great, and no less, is the difference.I. WE KNOW THAT THE WORDS OF THE TEXT CAME TRUE. We know that the Jews did perish out of their native land, as the author of this book foretold, in consequence of doing that against which Moses warned them. We know also that they did not perish by any miraculous intervention of providence, but simply as any other nation would have perished — by profligacy, internal weakness, civil war, and, at last, by foreign conquest. We know that their destruction was the natural consequence of their own folly. Why are we to suppose that the prophet meant anything but that? He foretells the result. Why are we to suppose that he did not foresee the means by which that result would happen? For even in this life the door of mercy may be shut, and we may cry in vain for mercy when it is the time for justice. This is not merely a doctrine: it is a fact; a common, patent fact. Men do wrong, and escape, again and again, the just punishment of their deeds; but how often there are cases in which a man does not escape; when he is filled with the fruit of his own devices, and left to the misery which he has earned; when the covetous and dishonest man ruins himself past all recovery; when the profligate is left in a shameful old age, with worn-out body and defiled mind, to rot into an unhonoured grave; when the hypocrite who has tampered with his conscience is left without any conscience at all. They have chosen the curse, and the curse is come upon them to the uttermost. So it is. Is the Commination Service uncharitable, is the preacher uncharitable, when they tell men so? II. TRULY TERRIBLE AND HEART-SEARCHING FOR THE WRONG-DOER IS THE MESSAGE — GOD DOES NOT CURSE THEE: THOU HAST CURSED THYSELF. God will not go out of His way to punish thee; thou hast gone out of His way, and thereby thou art punishing thyself. Just as, by abusing the body, thou bringest a curse upon it; so by abusing thy soul. God does not break His laws to punish drunkenness or gluttony. The laws of nature, the beneficent laws of life, nutrition, growth, and health, they punish thee; and kill by the very same means by which they make alive. And so with thy soul, thy character, thy humanity. III. LET US BELIEVE THAT GOD'S GOOD LAWS AND GOD'S GOOD ORDER ARE IN THEMSELVES AND OF THEMSELVES THE CURSE AND PUNISHMENT OF EVERY SIN OF OURS; and that Ash Wednesday, returning year after year, whether we be glad or sorry, good or evil, bears witness to that most awful and yet most blessed fact. (C. Kingsley, M. A.) 2. Look next at their dispersion, almost as wonderful as their miseries. This, too, Moses explicitly foretells (vers. 64, 65). Alone of peoples that inhabit the earth, foreigners everywhere, having no country that they call their own, and dwelling in all countries as a distinct element in their society, nay, always a society that adheres to general society only by a kind of parasitical life, sucking strength from its substance without assimilating to its character, it is a sort of mistletoe that drapes the branches of trees, and lives upon their sap, but sends no roots into the earth to draw from the soil a life of its own. 3. And now, finally, look at his preservation. I mean his preservation as a Jew. His physiognomy everywhere tells the tale of his lineage. And yet never was a people so unfavourably situated for the preservation of its identity. They did not go out in colonies to any considerable extent. Units they have been, floating like waifs and strays upon the great ocean of human society. Yet wherever he strays, there is the Jew, unabsorbed, unamalgamated, unmistakably a Jew. National bounds hedge in nations, and with some admixtures preserve substantially national marks and qualities. But this is a nation that has no such protection, without a country, without a home. Yet it remains a nation; and there is not another nation in all the limits of civilisation today that can boast so pure a blood, so unmixed and genuine a pedigree. 1. A lesson of danger. If the Israelites were punished beyond other men, it was because they had been favoured beyond other men. Privilege and responsibility are correspondent and parallel. The sins of Christians are far worse than the like sins of heathens, more criminal, more dangerous (Romans 11:20, 21). 2. A lesson of duty. None can look upon the ancient people of God in their fallen condition, it might seem, without sensibility and compassion. God has made their fall an occasion of benefit to the Gentile world. "We have obtained mercy through their unbelief." The fall broke through the wall that threatened to confine Christianity within the narrow precincts of Jewish pride and prejudice, and gave it to "have free course and be glorified." Surely, however, it becomes us not to look coldly or scornfully on the disfranchised heir. (R. A. Hallam, D. D.) People MosesPlaces Beth-baal-peor, EgyptTopics Cause, Cleave, Cling, Consume, Consumed, Cut, Death, Destroyed, Disease, Diseases, Entering, Goest, Ground, Pestilence, Possess, Possession, Till, WhitherOutline 1. The blessings for obedience15. The curses for disobedience Dictionary of Bible Themes Deuteronomy 28:214208 land, divine responsibility 5295 destruction 5827 curse 4843 plague Library A Choice of Masters'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 ... in want of all things: and He shall put a yoke of iron upon thy neck, until He have destroyed thee.'--DEUT. xxviii. 47, 48 The history of Israel is a picture on the large scale of what befalls every man. A service--we are all born to obedience, to depend on and follow some person or thing. There is only a choice of services; and … Alexander Maclaren—Expositions of Holy Scripture Blessing and Cursing Strength Profaned and Lost The Sin of Unbelief Promises and Threatenings Secondly, for Thy Words. Vehicles of Revelation; Scripture, the Church, Tradition. The Third Commandment That Whereas the City of Jerusalem had Been Five Times Taken Formerly, this was the Second Time of Its Desolation. A Brief Account of Its History. The Second Coming of Christ. Paul's Departure and Crown; Writings of St. Ambrose. Backsliding. The Hindrances to Mourning Destruction of Jerusalem Foretold. The Right Understanding of the Law In Death and after Death The Prophet Amos. Covenanting Provided for in the Everlasting Covenant. The True Manner of Keeping Holy the Lord's Day. Deuteronomy Links Deuteronomy 28:21 NIVDeuteronomy 28:21 NLT Deuteronomy 28:21 ESV Deuteronomy 28:21 NASB Deuteronomy 28:21 KJV Deuteronomy 28:21 Bible Apps Deuteronomy 28:21 Parallel Deuteronomy 28:21 Biblia Paralela Deuteronomy 28:21 Chinese Bible Deuteronomy 28:21 French Bible Deuteronomy 28:21 German Bible Deuteronomy 28:21 Commentaries Bible Hub |
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