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 26:31 stands as a solemn declaration within the covenant curses, detailing the severe and comprehensive consequences of Israel's sustained disobedience and rejection of God's divine statutes. This verse prophesies a multifaceted desolation, encompassing the physical ruin of their urban centers, the profound defilement and abandonment of their sacred places of worship, and, most poignantly, the explicit withdrawal of God's acceptance from their sacrificial offerings. It powerfully underscores the Lord's unwavering commitment to His covenant, revealing that outward religious observance, devoid of inward faithfulness and genuine obedience, is not only unacceptable but an abhorrence to Him, inevitably leading to divine judgment and the cessation of His manifest presence and favor.
Context
Literary Context
Leviticus 26 is the climactic conclusion to the legal sections of the book, often referred to as the "Holiness Code" (chapters 17-26). It functions as a covenantal summary, laying out the blessings for obedience (verses 3-13) and the escalating curses for disobedience (verses 14-45). Following a detailed exposition of laws concerning purity, festivals, and vows, this chapter serves as a solemn covenant ratification, emphasizing the conditional nature of Israel's relationship with Yahweh. Leviticus 26:31 is situated within the fifth and most severe stage of these curses (verses 27-39), where God promises to "walk contrary" to His people in furious judgment. This stage describes a complete societal breakdown, marked by famine, pestilence, military defeat, cannibalism, and ultimately, the utter desolation of their land, cities, and sanctuaries, culminating in their exile. The verse specifically marks a profound turning point where God's rejection extends beyond physical destruction to the very core of their religious identity and worship practices.
Historical & Cultural Context
The covenant at Sinai, foundational to Israel's identity, was structured similarly to ancient Near Eastern suzerainty treaties, which typically included stipulations, blessings for fidelity, and curses for breach. The curses in Leviticus 26, including the desolation foretold in this verse, resonate with the severe penalties outlined in such treaties, yet they are uniquely framed within Israel's exclusive covenant with the one true God, Yahweh. Central to Israelite worship was the sacrificial system, where "sweet odours" (sacrifices) symbolized acceptance, atonement, and fellowship with God. However, the prophets consistently articulated that God desired genuine obedience, justice, and mercy over mere ritualistic performance, a theme powerfully echoed in passages like 1 Samuel 15:22 and Hosea 6:6. The historical fulfillment of these warnings, particularly the destruction of Jerusalem and the First Temple by Babylon in 586 BC, as recorded in 2 Kings 25:9 and 2 Chronicles 36:19, serves as a stark historical testament to the gravity and prophetic accuracy of Leviticus 26:31.
Key Themes
This verse contributes significantly to several overarching themes within Leviticus and the Pentateuch. Foremost is the theme of Covenant Faithfulness and Consequences, highlighting that God's covenant with Israel was conditional, demanding exclusive loyalty and obedience, with severe repercussions for apostasy. It also powerfully articulates the theme of God's Holiness and Justice, demonstrating that His divine character necessitates a response to sin, even among His chosen people, and that He cannot be mocked by insincere worship. The theme of True Worship vs. Ritualism is profoundly emphasized, asserting that outward religious acts are meaningless, even abhorrent, to God when the heart is rebellious and idolatrous. Finally, it foreshadows the theme of Exile and Restoration, serving as a prophetic warning of the coming judgment that would lead to Israel's dispersion, a necessary step before any future restoration could occur, as seen in the later prophets and historical accounts. The comprehensive nature of the judgment, affecting cities, sanctuaries, and worship, underscores the totality of God's rejection of their unfaithfulness.
Exposition and Analysis
Key Word Analysis
This feminine noun derives from a root meaning "drought" or "dryness." Properly, it signifies a state of desolation, ruin, or utter destruction, often describing places laid waste by war or divine judgment. In Leviticus 26:31, "waste" indicates not mere damage but a comprehensive and uninhabitable ruin, reflecting the complete dismantling of Israel's physical infrastructure and societal order as a consequence of their disobedience.
This term refers to a consecrated thing or place, specifically a holy dwelling or asylum, most notably the Tabernacle in the wilderness and later the Temple in Jerusalem. The desolation of the "sanctuaries" is profoundly significant, as these were the designated places for God's manifest presence and the performance of atonement. Their destruction symbolizes a deep breach in the covenant relationship and the withdrawal of divine favor, indicating that the very sites meant for communion with God would become desolate.
This word, often paired with H7381 (rêyach - odor), literally means "restful" or "pleasant." It is a technical term used throughout the Pentateuch to describe sacrifices that are acceptable and pleasing to God, signifying His approval and the worshiper's fellowship. The declaration "I will not smell the savour of your sweet odours" (using H7306, rûwach, to smell, and H7381, rêyach, odor) is a powerful anthropomorphism. It conveys God's absolute rejection of their worship, implying that their sacrifices, despite ritual performance, had become an abomination due to their deep-seated rebellion and idolatry.
Verse Breakdown
"And I will make your cities waste"
This initial clause pronounces a judgment of profound physical and societal destruction. It signifies the dismantling of the very fabric of Israelite life, transforming their populated centers into uninhabitable ruins. This desolation would disrupt their economy, social order, and sense of security, directly contradicting the blessings of peace, security, and abundant harvest promised for obedience earlier in the chapter, such as in Leviticus 26:5-6. It speaks to the utter collapse of their communal life.
"and bring your sanctuaries unto desolation"
This moves the judgment from the secular realm to the sacred, indicating the destruction and abandonment of their holy places. The Tabernacle, and later the Temple, were the spiritual heart of Israel's identity and the focal point of their relationship with God. Their desolation signifies a profound spiritual rupture, implying that God's presence, once dwelling intimately among them, would be withdrawn. The means of atonement and communion would be rendered null and void, a direct consequence of their defiling the land and these very sanctuaries through their unfaithfulness and idolatry.
"and I will not smell the savour of your sweet odours"
This final clause represents the ultimate rejection, a chilling declaration of divine disapproval. Even if the Israelites were to continue offering sacrifices, God declares He would not accept them. The "sweet odours" were meant to ascend to God as a pleasing aroma, signifying His acceptance of the worshiper and the offering. God's refusal to "smell" them powerfully conveys His utter disdain for their hypocritical worship—outward ritual performed without inward devotion, obedience, or a repentant heart. This highlights a critical theological principle: God values the heart and true repentance far above mere ceremonial performance, a theme frequently emphasized by the prophets, as seen in Isaiah 1:11-15.
Literary Devices
Leviticus 26:31 masterfully employs several potent literary devices to convey the severity and comprehensive nature of divine judgment. A clear sense of Climax is evident as the pronouncements of judgment escalate in significance: from the physical destruction of cities, to the desolation of sacred spaces, culminating in the most profound rejection—God's refusal to accept their worship. This progression underscores the totality of the impending judgment. Anthropomorphism is powerfully present in the phrase "I will not smell," attributing a human sensory experience to God. This device makes God's absolute rejection and disgust with their insincere offerings tangible and relatable, emphasizing the depth of His displeasure. Furthermore, Metonymy is at play, where "sweet odours" stands in for the entire sacrificial system and, by extension, the people's religious life and their covenant relationship with God. The rejection of the "odours" thus signifies the rejection of their worship and, ultimately, their unfaithful covenant partnership. The verse also exhibits a strong form of Parallelism through its three distinct yet interconnected clauses, each building upon the previous one to paint a complete and devastating picture of comprehensive ruin—physical, spiritual, and relational.
Theological and Thematic Connections
Leviticus 26:31 profoundly articulates God's unwavering holiness and impeccable justice, revealing that His covenant with Israel was not merely a set of arbitrary rules but a relational agreement demanding exclusive loyalty and genuine obedience. It underscores the critical theological truth that God values the heart condition and moral integrity over mere ritualistic performance; outward acts of worship become an abomination when the worshiper's heart is rebellious, idolatrous, or engaged in unrepentant sin. This verse serves as a powerful testament to the severe consequences of covenant unfaithfulness, demonstrating that God will not tolerate persistent rebellion among His chosen people, even to the point of withdrawing His manifest presence from their sacred spaces and rejecting their most hallowed sacrifices. It stands as a stark prophetic warning that found its historical fulfillment in the Babylonian exile and the destruction of the First Temple, a direct and devastating consequence of Israel's persistent idolatry and disobedience.
Reflection and Application
Leviticus 26:31, though rooted in the ancient Mosaic covenant, offers timeless and profound lessons that resonate deeply with believers today. It serves as a powerful challenge to examine the authenticity and sincerity of our worship and obedience in the New Covenant era. This verse reminds us that God is not impressed by outward religious performance, adherence to rituals, or even impressive church buildings if our hearts are distant from Him, entangled in unconfessed sin, or pursuing idols in our lives. It calls for a radical self-assessment: Is our worship a genuine expression of love, devotion, and gratitude, or merely a perfunctory act performed out of habit or obligation? Are we truly seeking to obey God's commands in all areas of our lives, or are we compartmentalizing our faith, allowing certain areas to remain untouched by His lordship? While Christians live under the new covenant of grace, the principle that God desires sincere hearts and genuine obedience remains paramount. Persistent rebellion, even in the context of grace, can lead to spiritual barrenness, a diminished experience of God's presence, and a loss of His manifest blessing in our lives and communities. This verse urges us to cultivate a lifestyle of heartfelt devotion, recognizing that true worship is lived out through obedience, justice, mercy, and love, not just in sacred spaces or through religious rituals.
Questions for Reflection
FAQ
Does God still destroy cities and sanctuaries today as a judgment for sin?
While the specific, physical destruction of cities and sanctuaries as described in Leviticus 26:31 was a direct and tangible consequence of Israel's covenant unfaithfulness under the Old Covenant, God's methods of judgment have evolved, particularly in the New Covenant era inaugurated by Christ. Today, God primarily works through spiritual consequences, the natural outworking of sin, and the withdrawal of His manifest presence, rather than widespread physical desolation of places of worship. The New Testament emphasizes that God's dwelling is now primarily in believers themselves, as living temples of the Holy Spirit (1 Corinthians 6:19), and that true worship is "in spirit and truth," transcending physical locations (John 4:24). Therefore, the "desolation" today might manifest as spiritual apathy, moral decay, a loss of divine power and influence within a community or church, or the experience of spiritual barrenness in an individual's life, rather than the literal destruction of buildings. The principle remains: God will not accept insincere worship or tolerate persistent rebellion.
Christ-Centered Fulfillment
Leviticus 26:31, with its stark pronouncement of desolation and the rejection of insincere sacrifices, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. The entire Old Covenant system, with its physical sanctuaries, animal sacrifices, and the conditional nature of the law, pointed forward to a greater, more perfect reality. When Israel's persistent sin culminated in the destruction of the Temple in 70 AD, it powerfully underscored the temporary and ultimately insufficient nature of the physical sanctuary and its rituals to fully atone for sin or secure God's perpetual presence. Jesus, however, declared Himself to be the true and ultimate Temple, stating, "Destroy this temple, and in three days I will raise it up," referring to His own body (John 2:19). His body, broken on the cross, became the ultimate and perfect sacrifice, the "sweet odour" that perfectly pleased God, offered "once for all" and forever ending the need for animal sacrifices (Hebrews 10:10-14). Through His atoning work, Christ bore the full weight of the covenant curses, including the desolation and rejection, so that those who believe in Him might experience blessing, acceptance, and reconciliation with God, rather than judgment (Galatians 3:13). Furthermore, in the New Covenant, God's dwelling is no longer confined to physical sanctuaries but resides in the hearts of believers through the Holy Spirit, building them into a holy temple for the Lord (Ephesians 2:21-22). Thus, the warning of Leviticus 26:31 transforms into a profound call for genuine, Spirit-empowered worship in Christ, where our lives, offered in obedience and faith, become the truly pleasing aroma to God (Romans 12:1).