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 26:21 serves as a solemn warning to ancient Israel, articulating God's escalating judgment upon His covenant people should they persist in deliberate, defiant opposition to His commands and character. This verse details a deepening of the curses outlined in the Mosaic Covenant, signifying that divine response to unrepentant rebellion will be increasingly severe and comprehensive, precisely calibrated to the depth of their transgressions. It powerfully underscores God's absolute holiness, unwavering justice, and the profound consequences of rejecting His covenantal relationship.
Context
Literary Context
Leviticus 26 is a pivotal and climactic chapter within the book of Leviticus, functioning as a grand summary and concluding exhortation to the Mosaic Law delivered at Mount Sinai. It meticulously outlines the conditional nature of the covenant, presenting a stark dichotomy: abundant blessings for obedience (Leviticus 26:3-13) versus severe curses for disobedience (Leviticus 26:14-45). Verse 21 is situated within the escalating series of judgments, following initial warnings (e.g., crop failure, defeat by enemies in Leviticus 26:14-17) and a promise of a "sevenfold" increase in punishment if repentance does not occur (Leviticus 26:18-20). Verse 21 introduces a further, even more severe intensification of these "plagues" if their "walking contrary" persists, signaling a deepening of their rebellion and a corresponding, proportional increase in God's corrective discipline. This pattern of escalating judgment continues throughout the chapter, culminating in the ultimate consequence of exile and desolation from the land.
Historical & Cultural Context
The book of Leviticus was given to the nascent nation of Israel at Mount Sinai, shortly after their miraculous liberation from Egyptian bondage and prior to their entry into the Promised Land. They had just entered into a unique, exclusive covenant relationship with Yahweh, who had chosen them as His treasured possession. The warnings in Leviticus 26 were not arbitrary threats but foundational instructions for how Israel was to live as a holy nation, set apart from the surrounding pagan cultures, in the land God was granting them. In the ancient Near East, treaties and covenants commonly included stipulations for blessings and curses, often invoked by the gods of the respective parties. However, Israel's covenant with Yahweh was distinct in its emphasis on moral purity, ethical monotheism, and the absolute holiness of God. The concept of "plagues" (Hebrew: makkah) was deeply familiar from the Exodus narrative, where God demonstrated His sovereign power over Egypt through a series of divine judgments. Here, the same divine power is threatened against His own people should they abandon their covenant obligations, emphasizing that God's justice is impartial and His covenant demands absolute loyalty and exclusive devotion.
Key Themes
Leviticus 26:21 contributes significantly to several overarching themes within the book of Leviticus and the Pentateuch. Foremost is the theme of Covenant Faithfulness and Consequences, highlighting that God's covenant with Israel was conditional, demanding obedience and promising consequences for rebellion. This verse specifically emphasizes the Escalation of Divine Judgment, illustrating God's patient yet firm response to persistent sin, where warnings intensify if unheeded. It powerfully underscores the Holiness and Justice of God, revealing that a holy God cannot tolerate unrepentant sin within His covenant community, and His justice ensures that punishment is proportional to transgression. Furthermore, it touches on the theme of Sin's Progressive Nature, showing how initial disobedience can harden into defiant opposition, leading to increasingly severe divine discipline. The ultimate purpose of these warnings, though expressed in terms of curses, is to call Israel to Repentance and Restoration, urging them to turn back to God before the full measure of judgment is realized, a theme that echoes throughout the prophetic books (e.g., Isaiah 1:19-20).
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to walk (literally or figuratively)." In this context, it signifies a manner of life, a sustained course of conduct, or a chosen direction. When Israel "walks contrary," it implies not just isolated acts of disobedience, but a lifestyle or a persistent pattern of behavior that is in opposition to God's will and ways. It speaks to the trajectory of their spiritual journey.
Derived from a root meaning "to meet" or "to happen," this word takes on a specialized and potent meaning in Leviticus 26, signifying a hostile encounter or perverse opposition. It describes a deliberate, defiant, and antagonistic attitude towards God. It is not merely accidental disobedience but a chosen path of stubborn antagonism, implying a hardened heart that actively works against God's purposes and commands.
A primitive root meaning "to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)." In the covenant context, shâmaʻ denotes much more than passive hearing; it implies attentive listening that leads to understanding, internalizing, and ultimately, obedient action. The refusal to "hearken" signifies a deliberate rejection of divine instruction, a failure to internalize God's truth, and a persistent unwillingness to act upon His commands, leading to continued disobedience.
Verse Breakdown
"And if ye walk contrary unto me"
This opening clause establishes the condition for the ensuing judgment. It describes the core offense: a deliberate, defiant, and active opposition to God's revealed will, His holy character, and the stipulations of His covenant. The phrase "walk contrary" indicates a sustained pattern of behavior, a chosen lifestyle that is hostile to God, rather than an isolated transgression.
"and will not hearken unto me"
This phrase elaborates on the nature of "walking contrary," specifying that this defiance is rooted in a fundamental refusal to listen attentively and obey God's commands, despite His warnings and instructions. It points to a hardened heart that rejects divine counsel and resists spiritual transformation, perpetuating a cycle of disobedience.
"I will bring seven times more plagues upon you"
This declares God's active, personal, and sovereign involvement in judgment. The "plagues" (Hebrew: makkah) refer to various forms of divine affliction, calamity, or punishment. The phrase "seven times more" emphasizes the complete, intensified, and overwhelming nature of these judgments, indicating a significant escalation beyond previous warnings, demonstrating God's resolve in addressing persistent rebellion.
"according to your sins"
This crucial concluding phrase highlights the inherent justice and proportionality of God's judgment. The severity and nature of the "plagues" are not arbitrary but directly correspond to the depth, persistence, and character of the Israelites' sins and their defiant rejection of God. It affirms that God's discipline is righteous, perfectly measured, and serves as a just consequence for their actions.
Literary Devices
Leviticus 26:21 employs several significant literary devices to convey its powerful message. The verse's fundamental structure is a Conditional Clause, clearly signaled by "And if ye..." followed by "I will bring...", which establishes a direct and undeniable cause-and-effect relationship between Israel's actions and God's sovereign response. This structure is characteristic of covenant documents, outlining stipulations and consequences. The phrase "seven times more" functions as Hyperbole or Intensification, not intended as a literal mathematical multiplication, but rather to convey the extreme severity, thoroughness, and completeness of the impending judgment. It underscores the idea that God's response will perfectly match the depth and persistence of their defiance. The verse also exhibits Anthropomorphism in God stating, "I will bring," attributing human-like action (bringing judgment) to God to emphasize His direct agency and personal involvement in the consequences of sin. The entire chapter, including this verse, is steeped in Covenant Language, framing the relationship between God and Israel in terms of mutual obligations and consequences, reinforcing the conditional nature of the Mosaic Covenant and God's unwavering commitment to His own holiness.
Theological and Thematic Connections
Leviticus 26:21 profoundly underscores several core theological truths: God's absolute holiness, His unwavering justice, and His sovereignty over creation and human affairs. It reveals that God is not indifferent to sin, especially persistent and defiant rebellion from His covenant people. The escalating nature of the "plagues" demonstrates that God's patience, while vast, has limits, and that unrepentant sin leads to increasingly severe consequences. This serves as a stark reminder of the biblical principle of sowing and reaping, where choices have inevitable outcomes, and deliberate disobedience invites divine discipline. Ultimately, it highlights the profound seriousness of sin as a direct affront to God's character and authority, demanding a righteous response from a holy God who desires His people to walk in faithful obedience for their own good and His glory.
Reflection and Application
While the specific curses of Leviticus 26 were directed at ancient Israel under the Mosaic Covenant, the underlying principles remain profoundly relevant for believers today. This verse serves as a sober reminder that God is holy and just, and He takes sin seriously. Persistent, unrepentant rebellion, even from those in covenant relationship with Him, has serious consequences. It challenges us to examine our own lives: Are we truly "hearkening" to God's word, allowing it to transform our thoughts and actions, or are we, in subtle or overt ways, "walking contrary" to His revealed will? God's warnings, even those of judgment, are often an act of profound mercy, designed to prompt introspection, repentance, and a turning back to Him before the full measure of discipline falls. Our response to God's commands should be one of humble obedience, not primarily out of fear of curses, but out of deep love and gratitude for the immeasurable grace we have received through Christ, who bore the ultimate curse for us. This verse calls us to a life of diligent self-examination and immediate repentance.
Questions for Reflection
FAQ
Is "seven times more plagues" a literal number, meaning exactly seven times the previous punishments?
No, the phrase "seven times more" (Hebrew: sheva yetherot) in Leviticus 26:21 is generally understood not as a literal mathematical multiplication but as an idiomatic expression signifying completeness, intensification, or a superabundance of judgment. In biblical numerology, the number seven often denotes perfection, fullness, or totality. Here, it conveys that the punishments would be thorough, exhaustive, and perfectly calibrated to the depth of Israel's persistent defiance, rather than a precise numerical increase. It emphasizes the absolute certainty and escalating nature of God's response to continued rebellion, ensuring that the discipline would be comprehensive and inescapable.
Does this verse, with its warnings of escalating plagues for disobedience, apply directly to Christians today under the New Covenant?
While the specific curses and covenant stipulations of the Mosaic Law do not directly apply to believers under the New Covenant in the same way they did to ancient Israel, the underlying principles of God's holiness, His justice, and the reality of consequences for sin remain timeless and universally true. Christians are not under the condemnation or curse of the Law (as Galatians 3:13 clearly states, Christ redeemed us from it). However, God, as a loving and righteous Father, does discipline His children (as seen in Hebrews 12:5-11). Persistent, unrepentant sin in a believer's life can lead to various forms of divine discipline, designed not to condemn, but to correct, purify, and restore fellowship with Him. The seriousness with which God views sin and the reality of consequences for defiance are universal truths that transcend specific covenant administrations, calling all to walk in humble obedience.
Christ-Centered Fulfillment
Leviticus 26:21, with its grim promise of escalating judgment for persistent rebellion, finds its ultimate Christ-centered fulfillment not in our experience of the curses, but in Christ's perfect obedience and His bearing of these curses on our behalf. The "plagues" and "seven times more" judgment due to humanity's "walking contrary" to God's holy standard were fully poured out upon Jesus on the cross. He, who knew no sin, became sin for us, so that in Him we might become the righteousness of God (2 Corinthians 5:21). The Law's curse, which Leviticus 26 so vividly describes as the consequence of disobedience, was redeemed by Christ, who became a curse for us, nailing it to the cross (Galatians 3:13; Colossians 2:14). Therefore, for those who are in Christ Jesus, there is no condemnation (Romans 8:1), as He has fully absorbed the "seven times more" wrath due to our rebellion. Our obedience now flows not from fear of escalating curses, but from a heart transformed by His grace, empowered by the indwelling Holy Spirit, and motivated by profound love for the One who bore our judgment and secured our eternal blessing.