TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 26:14–39. His four-level outline is real structure in the source text, so it is rendered as structure.
After God had set the blessing before them (the life and good which would make them a happy people if they would be obedient), he here sets the curse before them, the death and evil which would make them as miserable if they were disobedient. Let them not think themselves so deeply rooted as that God's power could not ruin them, nor so highly favoured as that his justice would not ruin them if they revolted from him and rebelled against him; no You only have I known, therefore I will punish you soonest and sorest. Amo 3:2. Observe,
I.How their sin is described, which would bring all this misery upon them.
Not sins of ignorance and infirmity; God had provided sacrifices for those. Not the sins they repented of and forsook; but the sins that were presumptuously committed, and obstinately persisted in. Two things would certainly bring this ruin upon them: -
1.A contempt of God's commandments (Lev 26:14): "If you will not hearken to me speaking to you by the law, nor do all these commandments, that is, desire and endeavour to do them, and, wherein you miss it, make use of the prescribed remedies." Thus their sin is supposed to begin in mere carelessness, and neglect, and omission. These are bad enough, but they make way for worse; for the people are brought in (Lev 26:15) as,
(1.)Despising God's statutes, both the duties enjoined and the authority enjoining them, thinking meanly of the law and the Law-maker. Note, Those are hastening apace to their own ruin who begin to think it below them to be religious.
(2.)Abhorring his judgments, their very souls abhorring them. Note, Those that begin to despise religion will come by degrees to loathe it; and mean thoughts of it will ripen into ill thoughts of it; those that turn from it will turn against it, and their hearts will rise at it.
(3.)Breaking his covenant. Though every breach of the commandment does not amount to a breach of the covenant (we were undone if it did), yet, when men have come to such a pitch of impiety as to despise and abhor the commandment, the next step will be to disown God, and all relation to him. Those that reject the precept will come at last to renounce the covenant. Observe, It is God's covenant which they break: he made it, but they break it. Note, If a covenant be made and kept between God and man, God must have all the honour; but, if ever it be broken, man must bear all the blame: on him shall this breach be.
2.A contempt of his corrections. Even their disobedience would not have been their destruction if they had not been obstinate and impenitent in it, notwithstanding the methods God took to reclaim them. Their contempt of God's word would not have brought them to ruin, if they had not added to that a contempt of his rod, which should have brought them to repentance. Three ways this is expressed: - (1.) "If you will not for all this hearken to me, Lev 26:18, Lev 26:21, Lev 26:27. If you will not learn obedience by the things which you suffer, but be as deaf to the loud alarms of God's judgments as you have been to the close reasonings of his word and the secret whispers of your own consciences, you are obstinate indeed." (2.) "If you walk contrary to me, Lev 26:21, Lev 26:23, Lev 26:27. All sinners walk contrary to God, to his truths, laws, and counsels; but those especially that are incorrigible under his judgments. The design of the rod is to humble them, and soften them, and bring them to repentance; but, instead of this, their hearts are more hardened and exasperated against God, and in their distress they trespass yet more against him, Ch2 28:22. This is walking contrary to God. Some read it, "If you walk at all adventures with me, carelessly and presumptuously, as if you heeded not either what you do, whether it be right or wrong, or what God does with you, whether it be for you or against you, blundering on in wilful ignorance." (3.) If you will not be reformed by these things. God's design in punishing is to reform, by giving men sensible convictions of the evil of sin, and obliging them to seek unto him for relief: this is the primary intention; but those that will not be reformed by the judgments of God must expect to be ruined by them. Those have a great deal to answer for that have been long and often under God's correcting hand, and yet go on frowardly in a sinful way; sick and in pain, and yet not reformed; crossed and impoverished, and yet not reformed; broken with breach upon breach, yet not returning to the Lord, Amo 4:6, etc.
II.How the misery is described which their sin would bring upon them, under two heads: -
1.God himself would be against them; and this is the root and cause of all their misery. (1.) I will set my face against you (Lev 26:17), that is, "I will set myself against you, set myself to ruin you." These proud sinners God will resist, and face those down that confront his authority. Or the face is put for the anger: "I will show myself highly displeased at you." (2.) I will walk contrary to you (Lev 26:24, Lev 26:28); with the forward he will wrestle, Psa 18:26 [margin]. When God in his providence thwarts the designs of a people, which they thought well laid, crosses their purposes, breaks their measures, blasts their endeavours, and disappoints their expectations, then he walks contrary to them. Note, There is nothing got by striving with God Almighty, for he will break either the heart or the neck of those that contend with him, will bring them either to repentance or ruin. "I will walk at all adventures with you," so some read; "all covenant loving-kindness shall be forgotten, and I will leave you to common providence." Note, Those that cast off God deserve that he should cast them off. (3.) As they continued obstinate, the judgments should increase yet more upon them. If the first sensible tokens of God's displeasures do not attain their end, to humble and reform them, then (Lev 26:18), I will punish you seven times more, and again (Lev 26:21), I will bring seven times more plagues, and (Lev 26:24), I will punish you yet seven times, and (Lev 26:28), I, even I, will chastise you seven times for your sins. Note, If less judgments do not do their work, God will send greater; for, when he judges, he will overcome. If true repentance do not stay process, it will go on till execution be taken out. Those that are obstinate and incorrigible, when they have weathered one storm must expect another more violent; and, how severely soever they are punished, till they are in hell they must still say, "There is worse behind," unless they repent. If the founder have hitherto melted in vain (Jer 6:29), the furnace will be heated seven times hotter (a proverbial expression, used Dan 3:19), and again and again seven times hotter; and who among us can dwell with such devouring fire? God does not begin with the sorest judgments, to show that he is patient, and delights not in the death of sinners; but, if they repent not, he will proceed to the sorest, to show that he is righteous, and that he will not be mocked or set at defiance. (4.) Their misery is completed in that threatening: My soul shall abhor you, Lev 26:30. That man is as miserable as he can be whom God abhors; for his resentments are just and effective. Thus if any man draw back, as these are supposed to do, God's soul shall have no pleasure in him (Heb 10:38), and he will spue them out of his mouth, Rev 3:16. It is spoken of as strange, and yet too true, Hath thy soul loathed Zion? Jer 14:19.
2.The whole creation would be at war with them. All God's sore judgments would be sent against them; for he hath many arrows in his quiver. The threatenings here are very particular, because really they were prophecies, and he that foresaw all their rebellions knew they would prove so; see Deu 31:16, Deu 31:29. This long roll of threatening shows that evil pursues sinners. We have here,
(1.)Temporal judgments threatened.
[1.]Diseases of body, which should be epidemical: I will appoint over you, as task-masters, to rule you with rigour, terror, consumption, and the burning ague, Lev 26:16. What we translate terror, some think, signifies a particular disease, probably (says the learned bishop Patrick) the falling sickness, which is terror indeed: all chronical diseases are included in the consumption, and all acute diseases in the burning ague or fever. These consume the eyes, and cause sorrow both to those that are visited with them and to their friends and relations. Note, All diseases are God's servants; they do what he appoints them, and are often used as scourges wherewith he chastises a provoking people. The pestilence is threatened (Lev 26:25) to meet them, when they are gathered together in their cities for fear of the sword. The greater the concourse of people is, the greater desolation does the pestilence make; and, when it gets among the soldiers that should defend a place, it is of most fatal consequence.
[2.]Famine and scarcity of bread, which should be brought upon them several ways; as, First, By plunder (Lev 26:16): Your enemies shall eat it up, and carry it off as the Midianites did, Jdg 6:5, Jdg 6:6. Secondly, By unseasonable weather, especially the want of rain (Lev 26:19): I will make your heaven as iron, letting fall no rain, but reflecting heat, and then the earth would of course be as dry and hard as brass, and their labour in ploughing and sowing would be in vain (Lev 26:20); for the increase of the earth depends upon God's good providence more than upon man's good husbandry. This should be the breaking of the staff of bread (Lev 26:26), which life leans upon, and is supported by, on which perhaps they had leaned more than upon God's blessing. There should be so great a dearth of corn that, whereas every family used to fill an oven of their own with household bread, now ten families should have to fill but one over, which would bring themselves and their children and servants to short allowance, so that they should eat and not be satisfied. The less they had the more craving should their appetites be. Thirdly, By the besieging of their cities, which would reduce them to such an extremity that they should eat the flesh of their sons and daughters, Lev 26:29.
[3.]War, and the prevailing of their enemies over them: "You shall be slain before your enemies, Lev 26:17. Your choice men shall die in battle, and those that hate you shall reign over you, and justly, since you are not willing that the God that loved you should reign over you;" Ch2 12:8. Miserable is that people whose enemies are their rulers and have got dominion over them, or whose rulers have become their enemies and under-hand seek the ruin of their interests. Thus God would break the pride of their power, Lev 26:19. God had given them power over the nations; but when they, instead of being thankful for that power, and improving it for the service of God's kingdom, grew proud of it, and perverted the intentions of it, it was just with God to break it. Thus God would bring a sword upon them to avenge the quarrel of his covenant, Lev 26:25. Note, God has a just quarrel with those that break covenant with him, for he will not be mocked by the treachery of perfidious men; and one way or other he will avenge this quarrel upon those that play at fast and loose with him.
[4.]Wild beasts, lions, bears, and wolves, which should increase upon them, and tear in pieces all that come in their way (Lev 26:22), as we read of two bears that in an instant killed forty-two children, Kg2 2:24. This is one of the four sore judgments threatened Eze 14:21, which plainly refers to this chapter. Man was made to have dominion over the creatures, and, though many of them are stronger than he, yet none of them could have hurt him, nay, all of them would have served him, if he had not first shaken off God's dominion, and so lost his own; and now the creatures are in rebellion against him that is in rebellion against his Maker, and, when the Lord of those hosts pleases, they are the executioners of his wrath and the ministers of his justice.
[5.]Captivity, or dispersion: I will scatter you among the heathen (Lev 26:33), in your enemies' land, Lev 26:34. Never were any people so incorporated and united among themselves as they were; but for their sin God would scatter them, so that they should be lost among the heathen, from whom God had graciously distinguished them, but with whom they had wickedly mingled themselves. Yet, when they were scattered, divine justice had not done with them, but would draw out a sword after them, which would find them out, and follow them wherever they were. God's judgments, as they cannot be outfaced, so they cannot be outrun.
[6.]The utter ruin and desolation of their land, which should be so remarkable that their very enemies themselves, who ha helped it forward, should in the review be astonished at it, Lev 26:32. First, Their cities should be waste, forsaken, uninhabited, and all the buildings destroyed; those that escaped the desolations of war should fall to decay of themselves. Secondly, Their sanctuaries should be a desolation, that is, their synagogues where they met for religious worship every sabbath, as well as their tabernacle where they met thrice a year. Thirdly, The country itself should be desolate, not tilled or husbanded (Lev 26:34, Lev 26:35); then the land should enjoy its sabbaths, because they had not religiously observed the sabbatical years which God appointed them. They tilled their ground when God would have them let it rest; justly therefore were they driven out of it; and the expression intimates that the ground itself was pleased and easy when it was rid of the burden of such sinners, under which it had groaned, Rom 8:20, etc. The captivity in Babylon lasted seventy years, and so long the land enjoyed her sabbaths, as is said (Ch2 36:21) with reference to this.
[7.]The destruction of their idols, though rather a mercy than a judgment, yet, being a necessary piece of justice, is here mentioned, to show what would be the sin that would bring all these miseries upon them: I will destroy your high places, Lev 26:30. Those that will not be parted from their sins by the commands of God shall be parted from them by his judgments; since they would not destroy their high places, God would. And, to upbraid them with the unreasonable fondness they had shown for their idols, it is foretold that their carcases should be cast upon the carcases of their idols. Those that are wedded to their lusts will sooner or later have enough of them. Their idols would not be able to help either themselves or their worshippers; but, those that made them being like them, they should both perish alike, and fall together as blind into the ditch.
(2.)Spiritual judgments are here threatened. These should seize the mind; for he that made the mind can, when he pleases, make his sword approach to it. It is here threatened,
[1.]That they should find no acceptance with God: I will not smell the savour of your sweet odours, Lev 26:31. Though the judgments of God upon them did not separate them and their sins, yet they extorted incense from them; but in vain - even their incense was an abomination, Isa 1:13.
[2.]That they should have no courage in their wars, but should be quite dispirited and disheartened. They should not only fear and flee (Lev 26:17), but fear and fall, when none pursued, Lev 26:36. A guilty conscience would be their continual terror, so that not only the sound of a trumpet, but the very sound of a leaf, should chase them. Note, Those that cast off the fear of God expose themselves to the fear of every thing else, Pro 28:1. Their very fears should dash them one against another, Lev 26:37, Lev 26:38. And those that had increased one another's guilt would now increase one another's fears.
[3.]That they should have no hope of the forgiveness of their sins (Lev 26:39): They shall pine away in their iniquity, and how should they then live? Eze 33:10. Note, It is a righteous thing with God to leave those to despair of pardon that have presumed to sin; and it is owing to free grace if we are not abandoned to pine away in the iniquity we were born in and have lived in.
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Summary
Leviticus 26:17 serves as a grave divine warning to the Israelites, meticulously detailing the severe and inescapable consequences of covenant disobedience. This verse powerfully depicts a state of profound divine opposition, national humiliation, and pervasive psychological terror, underscoring that the Lord Himself would actively orchestrate their defeat and subjugation should they turn away from His commands, leading to an utter loss of security, dignity, and internal peace.
Context
Literary Context
Leviticus 26 stands as the climactic and concluding chapter of the legal and ritual instructions given to Israel, functioning as a solemn covenant ratification. It presents a stark and clear dichotomy: abundant blessings for obedience, detailed in verses 3-13, juxtaposed with escalating curses for disobedience, outlined in verses 14-39. Verse 17 is an integral part of the initial wave of these curses, specifically delineating the military and psychological defeat that would befall the nation. These warnings are not mere threats but serve as a potent deterrent, emphasizing the gravity of their covenant obligations and the direct correlation between their faithfulness to God and their national well-being. The chapter's structured progression, from prosperity to increasingly severe judgment, highlights the progressive nature of divine discipline when initial warnings are disregarded.
Historical & Cultural Context
The Mosaic Covenant, formally established at Mount Sinai, constituted the very bedrock of Israel's unique identity as God's chosen people. Unlike the deities of surrounding nations, who were often localized or tied to natural phenomena, Yahweh was a personal, covenant-making God who demanded exclusive loyalty and obedience. In the broader Ancient Near Eastern context, national prosperity, military triumph, and freedom from fear were universally recognized as clear indicators of divine favor. Conversely, defeat, subjugation, and internal terror were undeniable signs of divine wrath or abandonment. The warnings articulated in Leviticus 26 would have resonated deeply with the Israelites, who were acutely aware of their precarious existence amidst powerful regional empires. The promise of God's protective presence was paramount; its withdrawal, symbolized by God setting His "face" against them, implied utter vulnerability. The chilling prospect of "fleeing when none pursueth" (a concept also echoed in Proverbs 28:1) speaks to a profound psychological collapse, a state of spiritual terror that transcends physical threats, rendering them incapable of resisting even imaginary dangers.
Key Themes
This verse powerfully contributes to several overarching themes within Leviticus and the Pentateuch. It underscores the theme of Covenant Faithfulness and Consequences, demonstrating that God's covenant with Israel was conditional, with blessings for obedience and curses for disobedience. It highlights God's Sovereignty and Justice, revealing Him as an active, righteous judge who personally intervenes in the affairs of His people to uphold His holy standards. The theme of Divine Presence and Absence is also central; God's "face" being set against them signifies the withdrawal of His protective presence, leading to vulnerability and terror. Furthermore, it touches upon the theme of National Humiliation and Loss of Sovereignty, where Israel, intended to be a dominant nation, would instead be subjected to the rule of their enemies, a stark reversal of their promised destiny as seen in passages like Deuteronomy 28:13.
Exposition and Analysis
Key Word Analysis
This primitive root (H5414) is highly versatile, meaning "to give," but also "to put," "to make," or "to set." In this context, combined with "face," it signifies a deliberate, active, and resolute act of divine intention. It is not a passive withdrawal but an intentional positioning of God's will and power in opposition.
This primitive root (H5062) means "to push," "gore," "defeat," or "inflict (a disease)." While often translated as "slain" or "smitten," it carries the nuance of being struck down or decisively defeated, often implying divine intervention. Here, it emphasizes that their military defeat and death before enemies would be a direct, overwhelming consequence orchestrated by God's hand, rather than mere military weakness.
This primitive root (H7287) means "to tread down," "subjugate," "to have dominion," or "to rule." It is the same word used in Genesis 1:26 for humanity's dominion over creation. Its use here is profoundly ironic and tragic: Israel, called to exercise dominion and lead among nations, would instead be subjected to the oppressive rule of their adversaries, those who hated them. This reversal underscores a profound loss of sovereignty and national humiliation.
Verse Breakdown
"And I will set my face against you"
This opening declaration establishes God Himself as the active agent of judgment. It signifies His personal, determined, and unwavering opposition to the disobedient Israelites. This is a divine declaration of war against His own rebellious people, indicating that their impending suffering will not be accidental or merely a natural consequence of their actions, but a direct and deliberate result of His righteous wrath.
"and ye shall be slain before your enemies"
This clause details the immediate, devastating military consequence of God's opposition. The nation would suffer catastrophic defeat and death at the hands of their adversaries. The phrase "before your enemies" emphasizes public humiliation, complete failure of their defenses, and directly implies the withdrawal of God's protective hand that previously ensured their victory, as promised in Leviticus 26:7-8.
"they that hate you shall reign over you"
This clause describes the subsequent state of subjugation and oppression. Instead of being a free, dominant, and leading nation, Israel would fall under the oppressive rule of those who harbored animosity towards them. This is a profound reversal of their covenant promise to be "the head and not the tail," as articulated in Deuteronomy 28:13.
"and ye shall flee when none pursueth you"
This chilling final clause highlights a deep psychological and spiritual terror. It speaks of a pervasive, irrational fear that would paralyze the nation, causing them to flee even in the complete absence of a visible or tangible threat. This profound loss of courage, internal peace, and rational thought is the ultimate sign of God's withdrawn favor, leaving them utterly vulnerable, broken in spirit, and consumed by an internal dread.
Literary Devices
Leviticus 26:17 masterfully employs several potent literary devices to convey its message of impending judgment and its severity. Anthropomorphism is strikingly evident in the phrase "I will set my face against you," attributing human-like resolve, direct action, and personal opposition to God, thereby emphasizing His active and intentional involvement in the execution of these curses. Irony is powerfully present in "they that hate you shall reign over you," as Israel, intended to be a blessed, sovereign, and dominant nation, would instead find itself subjected to the very peoples it was meant to overcome, a tragic reversal of their divine calling. The most impactful device is Hyperbole combined with Psychological Terror in the chilling declaration "ye shall flee when none pursueth you." This is a deliberate overstatement that dramatically underscores the extreme, debilitating, and irrational fear that would grip the people, a fear so profound it would compel them to react to non-existent threats. This hyperbole vividly illustrates the complete breakdown of their morale and the depth of their spiritual vulnerability when divine protection is withdrawn. The verse also exhibits a clear form of Climactic Parallelism, where each successive clause intensifies the consequences, escalating from divine opposition to military defeat, then to subjugation, and finally to an internal, irrational terror, creating a cumulative and increasingly dreadful effect.
Theological and Thematic Connections
Leviticus 26:17 powerfully articulates the foundational theological principle of divine sovereignty and the serious, tangible consequences of covenant infidelity. It underscores God's absolute authority over the nations and His unwavering commitment to His covenant, whether in dispensing blessings for obedience or meting out judgments for disobedience. The verse reveals God's justice as an active and personal attribute, demonstrating that He is not indifferent to rebellion but will personally intervene to uphold His righteous standards and the sanctity of His covenant. Furthermore, it highlights the profound theme that true security, peace, and courage are found exclusively in God's favor and protective presence. When His "face" is set against His people, all human strength, military might, and internal courage dissipate, leading to utter vulnerability, national collapse, and profound psychological breakdown. This serves as a timeless and solemn reminder that obedience to God's revealed will is intrinsically linked to well-being, both for individuals and for entire communities.
Reflection and Application
Leviticus 26:17, though rooted deeply in the specific context of the Mosaic Covenant, offers profound and enduring principles that resonate powerfully with contemporary believers. It serves as a stark and necessary reminder that God is utterly holy and perfectly righteous, and He takes sin with utmost seriousness. Our actions, whether characterized by obedience or disobedience, carry real and tangible consequences, not merely in an abstract theological sense, but often in ways that directly impact our personal peace, security, and relationships. When we choose to disregard God's commands, turn away from His revealed will, or persist in unrepentant sin, we risk forfeiting His protective hand and inviting spiritual vulnerability into our lives. This verse challenges us to engage in honest self-examination: are we living in faithful submission to God, trusting implicitly in His provision and protection, or are we experiencing a "fleeing when none pursueth" in our own lives—a pervasive anxiety, irrational fear, or deep-seated insecurity that stems from a broken or strained fellowship with God? Our ultimate security, true courage, and lasting peace are found not in our own strength, resources, or strategic planning, but solely in the unwavering favor, protective presence, and perfect peace of the Lord Himself.
Questions for Reflection
FAQ
Does God still "set His face" against people today in the same way as described in Leviticus 26:17?
While the specific covenant curses detailed in Leviticus 26 were primarily directed at the nation of Israel under the Old Covenant, the underlying theological principle of God's active opposition to sin and rebellion remains eternally constant. God is immutable in His character; He is holy, righteous, and just, and sin continues to create a profound separation between humanity and Him (Isaiah 59:2). For those who remain outside of Christ, God's righteous wrath against ungodliness and unrighteousness remains a present reality (Romans 1:18). However, for believers in Jesus Christ, while we are no longer under the condemnation of the law, God still disciplines His children out of profound love (Hebrews 12:6). This discipline is not punitive wrath, but rather corrective and redemptive love, designed to bring us back into alignment with His holy will and to enable us to share more fully in His holiness. The "fleeing when none pursueth" can manifest in a believer's life as a loss of peace, spiritual anxiety, or the natural, often painful, consequences of ungodly choices, signaling a disruption in our intimate fellowship with God and a call to repentance.
Christ-Centered Fulfillment
Leviticus 26:17, with its dire warnings of divine opposition, national subjugation, and the crushing weight of the law's curses, finds its ultimate fulfillment and glorious resolution in the person and work of Jesus Christ. The terrifying prospect of God setting His face against humanity for its sin was fully and agonizingly realized at the cross, where Jesus, the sinless Lamb of God who takes away the sin of the world, bore the full, unmitigated weight of divine wrath on behalf of all who would believe (2 Corinthians 5:21). He became the "slain" one (Revelation 5:9) so that we, His people, would not be slain before our spiritual enemies, but rather find decisive victory and eternal life in Him. Through His perfect life, atoning death, and glorious resurrection, Christ broke the dominion of sin and death, ensuring that those who put their faith in Him are no longer reigned over by their spiritual adversaries, but are instead liberated into the glorious freedom and dominion of God's children (Romans 6:14). The irrational, paralyzing fear of "fleeing when none pursueth" is utterly overcome by the perfect love of Christ, which casts out all fear (1 John 4:18), granting us true peace, security, and an unshakable confidence in God's presence—a profound peace that the world cannot give (John 14:27). Thus, the terrifying curses of the law, vividly portrayed in Leviticus 26:17, ultimately serve to highlight our desperate need for a Savior, finding their glorious reversal and redemptive purpose in the finished work of Christ.