Text -- Leviticus 26:41-46 (NET)

26:41 (and I myself will walk in hostility against them and bring them into the land of their enemies), and then their uncircumcised hearts become humbled and they make up for their iniquity, 26:42 I will remember my covenant with Jacob and also my covenant with Isaac and also my covenant with Abraham, and I will remember the land. 26:43 The land will be abandoned by them in order that it may make up for its Sabbaths while it is made desolate without them, and they will make up for their iniquity because they have rejected my regulations and have abhorred my statutes. 26:44 In spite of this, however, when they are in the land of their enemies I will not reject them and abhor them to make a complete end of them, to break my covenant with them, for I am the Lord their God. 26:45 I will remember for them the covenant with their ancestors whom I brought out from the land of Egypt in the sight of the nations to be their God. I am the Lord.’”

Summary Colophon

26:46 These are the statutes, regulations, and instructions which the Lord established between himself and the Israelites at Mount Sinai through Moses.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Lev 26:41

The meaning is, if they sincerely acknowledge the righteousness of God and their own wickedness, and patiently submit to his correcting hand; if with David they are ready to say, it is good for them that they are afflicted, that they may learn God's statutes, and yield obedience to them for the future, which is a good evidence of true repentance.

Wesley: Lev 26:42

So as to make good all that I have promised in it. For words of knowledge or remembrance in scripture, commonly denote affection and kindness.

Wesley: Lev 26:42

Which now seems to be forgotten and despised, as if I had never chosen it to be the peculiar place of my presence and blessing.

Wesley: Lev 26:44

Therefore neither the desperateness of their condition, nor the greatness of their sins, shall make me wholly make void my covenant with them and their ancestors, but I will in due time remember them for good, and for my covenant's sake return to them in mercy. From this place the Jews take great comfort, and assure themselves of deliverance out of their present servitude and misery. And from this, and such other places, St. Paul concludes, that the Israelitish nation, tho' then rejected and ruined, should be gathered again and restored.

Wesley: Lev 26:46

Hereby his communion with his church is kept up. He manifests not only his dominion over them, but his favour to them, by giving them his law. And they manifest not only their holy fear, but their holy love by the observance of it. And thus it is made between them rather as a covenant than as a law: for he draws them with the cords of a man.

JFB: Lev 26:40-45

This passage holds out the gracious promise of divine forgiveness and favor on their repentance, and their happy restoration to their land, in memory of the covenant made with their fathers (Rom. 2:1-29).

JFB: Lev 26:46

It has been thought by some that the last chapter was originally placed after the twenty-fifth [ADAM CLARKE], while others consider that the next chapter was added as an appendix, in consequence of many people being influenced by the promises and threats of the preceding one, to resolve that they would dedicate themselves and their possessions to the service of God [CALMET].

Clarke: Lev 26:44

Neither will I abhor them to destroy them utterly - Though God has literally fulfilled all his threatenings upon this people in dispossessing them of their land, destroying their polity, overturning their city, demolishing their temple, and scattering themselves over the face of the whole earth; yet he has, in his providence, strangely preserved them as a distinct people, and in very considerable numbers also. He still remembers the covenant of their ancestors, and in his providence and grace he has some very important design in their favor. All Israel shall yet be saved, and, with the Gentiles, they shall all be restored to his favor; and under Christ Jesus, the great Shepherd; become, with them, one grand everlasting fold.

Clarke: Lev 26:46

These are the statutes, and judgments, etc. - See on Lev 26:15 (note). This verse appears to be the proper concluding verse of the whole book; and I rather think that the 27th chapter originally followed the 25th. As the law was anciently written upon skins of parchment, sheep or goat skins, pasted or stitched together, and all rolled up in one roll, the matter being written in columns, one of those columns might have been very easily displaced, and thus whole chapters might have been readily interchanged - It is likely that this might have been the case in the present instance. Others endeavor to solve this difficulty, by supposing that the 27th chapter was added after the book had been finished; and therefore there is apparently a double conclusion, one at the end of the 26th and the other at the end of the 27th chapter. However the above may have been, all the ancient versions agree in concluding both the chapters in nearly the same way; yet the 26th chapter must be allowed to be by far the most natural conclusion of the book. The most important points in this chapter have already been particularly noticed in the notes; and to those on the 15th, 34th, and 44th verses, the reader is especially referred. How unwilling is God to cast off his people! and yet how sure is their rejection if they refuse to obey and live to him! No nation has ever been so signally elected as the Jews; and yet no nation has ever been so signally and so awfully reprobated. O Britain, be not high-minded, but fear! Behold here the goodness and severity of God!

Calvin: Lev 26:43

43.The land also shall be left of them. He again refers to the punishment of banishment, which is equivalent to their being disinherited; and at the same time repeats that the worship of God could not be restored in the Holy Land, until it should be purified from their defilements; yet immediately afterwards He moderates this severity, inasmuch as, when He seemed to deal with them most rigorously, He still will not utterly cast them off. The verbs He uses ²³⁶ are in the past tense, though they have reference to the future; as much as to say, even then “they shall feel that they are not rejected.” He therefore stretches out His hand to them, as it were, in their miserable estate, to uplift them to confidence, and commands them, although afflicted with the extremity of trouble, nevertheless to put their trust in His Covenant. Herein His marvelous and inestimable goodness is displayed, in still retaining as His own those who are alienated from Him: thus, it is said in Hosea, (Hos 2:23,) “I will say to them that are not my people, Thou art my people.”

When He promises that He will remember His covenant “for their sakes,” He does not mean for their merit, or because they have acquired such a favor for themselves; but for their profit or salvation, in that the recollection of the Covenant shall extend even to them. Their deliverance (from Egypt) is also added in confirmation of the Covenant, as though He had said that He would be the more disposed to forgive them, not only because He always perseveres in His faithfulness to His promises, but because He would maintain His goodness towards them, and carry it on even to the end. Thus we see He refers the cause of His mercy only to Himself.

Defender: Lev 26:44

The chosen people of Israel have continued to exist as a distinct people for 3500 years despite being without a homeland for most of that period. This constitutes an amazing testimony to divine inspiration and fulfilled prophecy. Before they had even entered their promised land, God had warned them they would be scattered away from it if they disobeyed. They were, indeed, scattered among the heathen again and again; yet God refused to "destroy them utterly" or to "break my covenant with them" for He had made this promise to Abraham before they were born (Gen 17:4-8)."

TSK: Lev 26:41

their uncircumcised : Deu 30:6; Jer 4:4, Jer 6:10, Jer 9:25, Jer 9:26; Eze 44:7; Act 7:51; Rom 2:28, Rom 2:29; Gal 5:6; Phi 3:3; Col 2:11

humbled : Exo 10:3; 1Ki 21:29; 2Ch 12:6, 2Ch 12:7, 2Ch 12:12, 2Ch 32:26, 2Ch 33:12, 2Ch 33:13, 2Ch 33:19, 2Ch 33:23; Eze 6:9; Eze 20:43; Mat 23:12; Luk 14:11, Luk 18:14; Jam 4:6-9; 1Pe 5:5, 1Pe 5:6

and they : Ezr 9:13, Ezr 9:15; Neh 9:33; Psa 39:9, Psa 51:3, Psa 51:4; Dan 9:7-14, Dan 9:18, Dan 9:19

TSK: Lev 26:42

will I : Gen 9:16; Exo 2:24, Exo 6:5; Deu 4:31; Psa 106:45; Eze 16:60; Luk 1:72

and I will : Psa 85:1, Psa 85:2, Psa 136:23; Eze 36:1-15, Eze 36:33, Eze 36:34; Joe 2:18

TSK: Lev 26:43

shall enjoy : Lev 26:34, Lev 26:35

and they : Lev 26:41; 1Ki 8:46-48; 2Ch 33:12; Job 5:17, Job 34:31, Job 34:32; Psa 50:15; Psa 119:67, Psa 119:71, Psa 119:75; Isa 26:16; Jer 31:19; Dan 9:7-9, Dan 9:14; Heb 12:5-11

they despised : Lev 26:15; 2Ki 17:7-17; 2Ch 36:14-16

their soul : Lev 26:15, Lev 26:30; Psa 50:17; Amo 5:10; Zec 11:8; Joh 7:7, Joh 15:23, Joh 15:24; Rom 8:7

TSK: Lev 26:44

I will : Deu 4:29-31; 2Ki 13:23; Neh 9:31; Psa 94:14; Eze 14:22, Eze 14:23; Rom 11:2, Rom 11:26

abhor : Lev 26:11

break : Psa 89:33; Jer 14:21, Jer 33:20, Jer 33:21; Eze 16:60

TSK: Lev 26:45

Exo 20:2

for their : Gen 12:2, Gen 15:18, Gen 17:7, Gen 17:8; Exo 2:24, Exo 19:5, Exo 19:6; Luk 1:72, Luk 1:73; Rom 11:12, Rom 11:23-26, Rom 11:28, Rom 11:29; 2Co 3:15, 2Co 3:16

whom I : Lev 22:33, Lev 25:38

in the sight : Psa 98:2, Psa 98:3; Eze 20:9, Eze 20:14, Eze 20:22

TSK: Lev 26:46

As this verse appears to be the proper concluding verse of the whole book, Dr. A. Clarke thinks that the Lev 27:1 originally followed Lev 25:1. Others suppose that the 27th chapter was added after the book was finished; and, therefore, there is apparently a double conclusion, one at the end of this, and another at the end of the 27th chapter. All the ancient versions agree in concluding both chapters in nearly the same way.

the statutes : Lev 27:34; Deu 6:1, Deu 12:1, Deu 13:4; Joh 1:17

in mount Sinai : Lev 25:1

by the hand : Lev 8:36; Num 4:37; Psa 77:20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Lev 26:3-45

As "the book of the covenant"Exo. 20:22\endash 23:33 concludes with promises and warnings Exo 23:20-33, so does this collection of laws contained in the Book of Leviticus. But the former passage relates to the conquest of the land of promise, this one to the subsequent history of the nation. The longer similar passage in Deuteronomy Deut. 27\endash 30 is marked by broader and deeper promises and denunciations having immediate reference not only to outward consequences, but to the spiritual death incurred by transgressing the divine will.

Lev 26:4

Rain in due season - The periodical rains, on which the fertility of the holy land so much depends, are here spoken of. There are two wet seasons, called in Scripture the former and the latter rain Deu 11:14; Jer 5:24; Joe 2:23; Hos 6:3; Jam 5:7. The former or Autumn rain falls in heavy showers in November and December. In March the latter or Spring rain comes on, which is precarious in quantity and duration, and rarely lasts more than two days.

Lev 26:5

Compare the margin reference; Joe 2:19; Job 11:18.

Lev 26:8

Five of you shall chase - A proverbial mode of expression for superiority in warlike prowess Deu 32:30; Isa 30:17.

Lev 26:9

Establish my covenant - All material blessings were to be regarded in the light of seals of the "everlasting covenant."Compare Gen 17:4-8; Neh 9:23.

Lev 26:10

Bring forth the old because of the new - Rather, clear away the old before the new; that is, in order to make room for the latter. Compare the margin reference.

Lev 26:16

The first warning for disobedience is disease. "Terror"(literally trembling) is rendered trouble in Psa 78:33; Isa 65:23. It seems here to denote that terrible affliction, an anxious temperament, the mental state ever at war with Faith and Hope. This might well be placed at the head of the visitations on a backslider who had broken the covenant with his God. Compare Deu 32:25; Jer 15:8; Pro 28:1; Job 24:17; Psa 23:4.

Consumption, and the burning ague - Compare the margin reference. The first of the words in the original comes from a root signifying to waste away; the latter (better, fever), from one signifying to kindle a fire. Consumption is common in Egypt and some parts of Asia Minor, but it is more rare in Syria. Fevers of different kinds are the commonest of all diseases in Syria and all the neighboring countries. The opposite promise to the threat is given in Exo 15:26; Exo 23:25.

Lev 26:18

For all this - i. e. for all the afflictions in Lev 26:16-17.

Seven times - The sabbatical number is here proverbially used to remind the people of the covenant. Compare Gen 4:15, Gen 4:24; Psa 119:164; Pro 24:16; Luk 17:4.

Lev 26:19, Lev 26:20

The second warning is utter sterility of the soil. Compare Deu 11:17; Deu 28:18; Eze 33:28; Eze 36:34-35.

Lev 26:21, Lev 26:22

The third warning is the multiplication of destructive animals, etc. Compare Deu 32:24; Eze 5:17; Eze 14:15; Jdg 5:6-7; Isa 33:8.

Lev 26:23-26

The fourth warning. Yahweh now places Himself as it were in a hostile position toward His people who "will not be reformed"(rather, brought unto God: Jer 2:30). He will avenge the outraged cause of His covenant, by the sword, pestilence, famine, and captivity.

Lev 26:26

Omit "and.""To break the staff of bread,"was a proverbial expression for cutting off the supply of bread, the staff of life (Psa 105:16; Eze 4:16; Eze 5:16; Eze 14:13; compare Isa 3:1). The supply was to be so reduced that one oven would suffice for baking the bread maple by ten women for ten families, and when made it was to be dealt out in sparing rations by weight. See 2Ki 6:25; Jer 14:18; Lam 4:9; Eze 5:12; Hos 4:10; Mic 6:14; Hag 1:6.

Lev 26:27-33

The fifth warning. For Lev 26:29 see 2Ki 6:28-29; Jer 19:8-9; Lam 2:20; Lam 4:10; Eze 5:10, for Lev 26:30 see 2Ch 34:3; Eze 6:4; Jer 14:19, for Lev 26:31 see 2Ki 25:9; Psa 74:6-7 : for Lev 26:32-33 see Deu 28:37; Psa 44:11; Jer 9:16; Jer 18:16; Ezek. 5:1-17; Jer 4:7; Eze 9:6; Eze 12:15; Zec 7:14.

Lev 26:30

High places - There is no doubt that the word here denotes elevated spots dedicated to false worship (see Deu 12:2), and especially, it would seem, to that of Baal Num 22:41; Jos 13:17. Such spots were, however, employed and approved for the worship of Yahweh, not only before the building of the temple, but afterward (Jdg 6:25-26; Jdg 13:16-23; 1Sa 7:10; 1Sa 16:5; 1Ki 3:2; 1Ki 18:30; 2Ki 12:3; 1Ch 21:26, etc.). The three altars built by Abraham at Shechem, between Bethel and Ai, and at Mamre, appear to have been on heights, and so was the temple.

The high places in the holy land may thus have been divided into those dedicated to the worship of Yahweh, and those which had been dedicated to idols. And it would seem as if there was a constant struggle going on. The high places polluted by idol worship were of course to be wholly condemned. They were probably resorted to only to gratify a degraded superstition. See Lev 19:31; Lev 20:2-5. The others might have been innocently used for prayer and religious teaching. But the temptation appears to have been too great for the temper of the people. They offered sacrifice and burnt incense on them; and hence, thorough reformers of the national religion, such as Hezekiah and Josiah, removed the high places altogether 2Ki 18:4; 2Ki 23:5.

Your images - The original word is rendered in the margin of our Bible sun images (2Ch 14:5; Isa 17:8; Eze 6:4, etc.). Phoenician inscriptions prove that the word was commonly applied to images of Baal and Astarte, the god of the sun and the goddess of the moon. This exactly explains 2Ch 34:4 following.

Idols - The Hebrew word here literally means things which could be rolled about, such as a block of wood or a lump of dirt. It was no doubt a name given in derision. Compare Isa 40:20; Isa 44:19; 2Ki 1:2.

Lev 26:31

Sanctuaries - The holy places in the tabernacle and the temple (Psa 68:35. Compare Psa 74:7).

I will not smell the savor ... - See Lev 1:9.

Lev 26:35

More literally: All the days of its desolation shall it rest that time which it rested not in your Sabbaths while ye dwelt upon it. That is, the periods of rest of which the land had been deprived would be made up to it. Compare 2Ch 36:20-21.

Lev 26:38

The land of your enemies shall eat you up - Compare Num 13:32; Eze 36:13.

Lev 26:39

Iniquity - The meaning here is, in the punishment of their iniquity, and, in the next clause, in the punishment of the iniquity (as in Lev 26:41, Lev 26:43) of their fathers. In the next verse the same Hebrew word is properly represented by "iniquity."Our translators have in several places put one of the English words in the text and the other in the margin (Gen 4:13; Gen 19:15; 2Ki 7:9; Psa 69:27, etc.). The language of Scripture does not make that trenchant division between sin and punishment which we are accustomed to do. Sin is its own punishment, having in itself, from its very commencement, the germ of death. "Sin, when it is finished, bringeth forth death"Jam 1:15; Rom 2:5; Rom 5:12.

Lev 26:40

trespass - The Hebrew word signifies an injury inflicted on the rights of a person, as distinguished from a sin or iniquity regarded as an outrage of the divine law. Every wrong act is of course both a sin and a trespass against God. In this place Yahweh takes the breach of the covenant as a personal trespass.

Lev 26:41

Uncircumcised hearts - The outward sign of the covenant might be preserved, but the answering grace in the heart would be wanting (Act 7:51; Rom 2:28-29; Jer 6:10; Jer 9:26; compare Col 2:11).

Accept of the punishment of their iniquity - literally, enjoy their iniquity. The word here and in Lev 26:43 rendered "accept"in this phrase, is the same as is rendered "enjoy"in the expression "the land shall enjoy her sabbaths"Lev 26:34. The antithesis in Lev 26:43 is this: The land shall enjoy her sabbaths - and they shall enjoy the punishment of their iniquity. The meaning is, that the land being desolate shall have the blessing of rest, and they having repented shall have the blessing of chastisement. The feelings of a devout captive Israelite are beautifully expressed in Tobit 13:1-18.

Poole: Lev 26:41

The Hebrew word avou commonly signifies iniquity , but it is oft used for

the punishment of iniquity as here and 1Sa 28:10 Psa 31:10 Isa 53:6,11 . The meaning is, if they sincerely acknowledge the righteousness of God, and their own wickedness, and patiently submit to his correcting hand, and would rather be in their present suffering condition than in their former sinful, though prosperous estate; if with David they are ready to say, it is good for them that they are afflicted, that they may learn God’ s statutes , and obedience to them for the future, which is a good evidence of true repentance.

Poole: Lev 26:42

I will remember my covenant to wit, so as to perform it, and make good all that I have promised in it. For words of knowledge or remembrance in Scripture do most commonly connote affection and kindness; of which there are many instances, some given before, and more hereafter.

I will remember the land which now seems to be forgotten, and neglected, and despised, as if I had never chosen it to be the peculiar place of my presence and blessing.

Poole: Lev 26:44

Neither the desperateness of their condition, nor the greatness of their sins, shall make me wholly make void my covenant with them and their ancestors, but I will in due time remember them for good, and for my covenant’ s sake return to them in mercy. From this place the Jews take great comfort, and assure themselves of deliverance out of their present servitude and misery. And from this, and such other places, St. Paul concludes that the Israelitish nation, though then rejected and ruined, should be gathered again and restored.

Poole: Lev 26:45

For their sakes or rather, to or for them, i.e. for their good or benefit; for surely, if one considers what is said before concerning the wickedness of this people, he cannot say this deliverance was given them for their sakes, but must rather say with the prophet, Eze 36:22,32 , not for your sake, O house of Israel , &c.

Haydock: Lev 26:41

Mind. Hebrew, "heart," wicked, rebellious, and unclean. (Menochius) ---

Pray for. Hebrew and Syriac, "please themselves in," &c. They shall see what advantage they have derived from their sins. (Calmet) ---

Then they shall enter into themselves, like the prodigal son. (Haydock)

Haydock: Lev 26:42

Jacob is placed first because he was the father of no other nation; as Abraham and Isaac were. (Worthington)

Haydock: Lev 26:44

I did not. He speaks of a future event, which he sees will certainly come to pass, as if it had already happened. As God had preserved his people, in Egypt, conformably to his covenant with the patriarchs, so he will be reconciled to them, after they shall have done penance, and acknowledged all their excesses, in the captivity of Babylon. (Haydock) ---

The church never ceases all together. (Worthington)

Haydock: Lev 26:45

Moses. What has been hitherto recorded, was mostly prescribed by God at Mount Sinai, as some of the following laws were also. (Calmet) ---

It would seem as if this were the conclusion of Leviticus. We must remember, however, that these divisions were not introduced by Moses, as he wrote his five books without any interruption, like one verse. So St. John seems to conclude his Gospel, (chap. xx. 31.) though he afterwards adds another chapter. (Haydock)

Gill: Lev 26:41

And that I also have walked contrary unto them,.... Showed no regard unto them, as if he took no care of them, or in a providential way concerned himself for them, but let what would befall them; yea, came out in the way of his judgments against them, as if he was an enemy to them; see Gill on Lev 26:24,

and have brought them into the land of their enemies; should acknowledge the hand of God in it, that he himself brought them out of their own country into an enemy's land, as Assyria, Babylon, and other nations: and that this was not the chance of war, or owing to the superior power or skill of their enemies, but to the just judgment of God upon them for their sins, who on that account delivered them up into the hands of their enemies:

if then their uncircumcised heart be humbled; their foolish proud heart, as the Targums of Onkelos and Jonathan; it signifies a sinful, wicked, hard, and impenitent heart, brought to a sense of sin, to repentance and humiliation for it. Jarchi interprets it, "or if their uncircumcised heart", &c. as in Exo 2:23; and observes another sense of the word, "perhaps their uncircumcised heart", &c. not only would in words confess their sins, but be truly humbled at heart for them:

and they then accept of the punishment of their iniquity; take it well at the hand of God, bear it patiently without murmuring, or thinking themselves hardly dealt by, but freely owning it is less than their iniquities deserve; or complete and finish the punishment of their sins, as Aben Ezra, which upon their humiliation should be put an end to, and cease. Jarchi takes the word in the sense of atonement and pacification, as if by their chastisement their sins were expiated ^d, and God was pacified toward them: but rather it denotes the free and full pardon of their sins, manifested to them upon their repentance and humiliation for sin.

Gill: Lev 26:42

Then i will also remember my covenant with Jacob,.... Would fulfil and make good all that he had promised in covenant with Jacob, and his posterity: the account begins with him, and rises upwards to Abraham, whereas it usually begins with Abraham, and descends to Jacob; no sufficient reason is given for this alteration, though several are attempted by the Jewish writers ^e:

and also my covenant with Isaac, and also my covenant with Abraham will I remember; which chiefly respects the multiplication of their seed, the continuance of them, and the Messiah springing from them; which is the mercy promised to these fathers, and the principal part of the covenant made with them, and which was remembered and performed when God visited and redeemed his people by him, Luk 1:68,

and I will remember the land; the land of Judea, and return the Jews to it, and make it fruitful, after he had given it rest from tillage for many years, which was fulfilled at their return from the captivity of Babylon.

Gill: Lev 26:43

The land also shall be left of them,.... This seems to refer to a second time, when this should be the case of the land of Judea again, as it was when subdued by the Romans, and the Jews were carried captive from it, and so it was left by them, as it has been ever since:

and shall enjoy her sabbaths, while lieth desolate without them; shall be as in the sabbatical years, uncultivated, neither ploughed nor sown, nor reaped; and thus the land of Canaan, though once so very fruitful, is now desolate and barren, being without its former inhabitants, and so it is like to be until it is restored to them again:

and they shall accept of the punishment of their iniquity; that is, when made sensible of their sins, and particularly of their iniquity of rejecting the Messiah; they will not think it hard that they have been punished in so severe a manner, but own the righteous hand of God in it, and be humble under it; and confessing their sins with true sorrow and repentance for them, looking at him whom they have pierced, and mourn, shall have the free and full remission of their sins applied unto them:

because, even, because they despised my judgments, and because their soul abhorred my statutes; despised and abhorred Christ, his doctrines and ordinances, which was the reason of their being carried captive out of their land, when it was forsaken by them, and lay desolate as to this day, especially with respect to any benefit of it enjoyed by them; and which, when they are sensible of, will be a reason of their accepting the punishment of their iniquity so readily, and not murmur at the hand of God upon them, or reflect on his dealings with them, but freely and fully confess their sins, that he may be justified in all that he has done.

Gill: Lev 26:44

And yet for all that,.... I will have on them, in or through my Word, as the Targum of Jonathan; notwithstanding their many and great sins and transgressions, and the sad and miserable condition they were brought into by them, the Lord would have mercy on them and be gracious to them, through Christ and for his sake, and convert and save them, see Rom 11:26; the Jews, as Fagius tells us, wonderfully delight themselves with this passage, and read it with the greatest joy and pleasure, and with an elevated voice; concluding from hence that they shall certainly return to their own land; and because the first word in this verse is in sound the same as the Germans use for an "ape", they call this paragraph "the golden ape", and say, when this shall be fulfilled the golden age will take place with them: a very learned man ^f has wrote a dissertation upon it: when

they shall be in the land of their enemies; of the Romans and other nations, among whom they have been disposed ever since the destruction of Jerusalem by Titus:

I will not cast them away, neither will I abhor them, to destroy them utterly; for though they have been cast away by the Lord out of their land, and from being his people, and enjoying either the civil or religious privileges they formerly did; and though they have been cast off with abhorrence, and had in great detestation by him, for their sin of rejecting the Messiah, as appears by the punishment inflicted on them; yet not so as to make an utter end of them as a body of people, for, notwithstanding their dispersion everywhere, and their long captivity, they remain a distinct people from all others, which seems to forebode something favourable to them:

and to break my covenant with them; which he will not do, even his promise of the future call and conversion of them, and of their return to their own land:

for I am the Lord their God; their covenant God, and a covenant keeping God, Rom 11:27.

Gill: Lev 26:45

But I will for their sakes remember the covenant of their ancestors,.... Or rather, "remember to them" ^g, to their good and benefit, for their profit and advantage, not for their desert and merit, for any worth or worthiness in them; this covenant respects not the covenant made with Abraham, Isaac, and Jacob, as in Lev 26:42; but with their fathers, either at Sinai, or rather in the plains of Moab, Deu 29:1, for it follows:

whom I brought forth out of the land of Egypt in the sight of the Heathen, that I might be their God; whom he brought out of great bondage and distress in Egypt, with an high hand and outstretched arm, and in the sight of the Egyptians, who were not able to oppose it, yea, because of their plagues, were urgent for it; and in the sight of all the nations round about, who heard of the wonderful power of God in the deliverance of his people; and this he did that he might appear to be their covenant God, who had taken them into covenant with him, and had taken them under his care and protection, and would be still their King and their God; and who also, in like manner, it may be here suggested, would deliver the people of the Jews out of their present exiled and captive state and condition in the sight of the whole world, and declare himself their covenant God and Father:

I am the Lord; whose will is sovereign, whose power is uncontrollable, who is a covenant keeping God, faithful to his promises, and able to perform them.

Gill: Lev 26:46

These are the statutes, and judgments, and laws,.... Which refer not only to those in this chapter, but in all the preceding chapters in this book, and respect them all, whether ceremonial, moral, or judicial, which may be signified by these three words:

which the Lord made between him and the children of Israel; the Targums of Onkelos and Jonathan are,"between his Word and the children of Israel:"

in Mount Sinai; or near it, in the wilderness of it, while the children of Israel lay encamped about it:

by the hand of Moses; they were first delivered to him, and by means of him to the people.

Commentary -- Verse Notes / Footnotes

NET Notes: Lev 26:41

¹ tn Heb “or then,” although the LXX has “then” and the Syriac “and then.”

² tn Heb “and then they make up for.” On the verb “make up for” see the note on v. 34 above.

NET Notes: Lev 26:42

¹ tn Heb “my covenant with Abraham I will remember.” The phrase “I will remember” has not been repeated in the translation for stylistic reasons.

NET Notes: Lev 26:43

¹ tn Heb “from them.” The preposition “from” refers here to the agent of the action (J. E. Hartley, Leviticus [WBC], 455).

² tn The jussive form of the verb with the simple vav (ו) here calls for a translation that expresses purpose.

³ tn The verb is the Hophal infinitive construct with the third feminine singular suffix (GKC 182 §67.y; cf. v. 34).

⁴ tn Heb “from them.”

⁵ tn Heb “because and in because,” a double expression, which is used only here and in Ezek 13:10 (without the vav) for emphasis (GKC 492 §158.b).

⁶ tn Heb “and their soul has abhorred.”

NET Notes: Lev 26:45

¹ tn Heb “covenant of former ones.”

sn For similar expressions referring back to the ancestors who refused to follow the stipulations of the Mosaic covenant see, for example, Deut 19:14, Jer 11:10, and Ps 79:8 (see B. A. Levine, Leviticus [JPSTC], 192, and J. E. Hartley, Leviticus [WBC], 471).

NET Notes: Lev 26:46

¹ tn Heb “gave” (so NLT); KJV, ASV, NCV “made.”

² tn Heb “by the hand of” (so KJV).

Geneva Bible: Lev 26:43

^{( u )} The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes.

^{( u )} While they are captives, and without repentance.

Geneva Bible: Lev 26:45

But I will for their sakes remember the ^{( x )} covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I [am] the LORD.

^{( x )} Made to their forefathers.

Geneva Bible: Lev 26:46

These [are] the statutes and judgments and laws, which the LORD made between him and the children of Israel in mount ^{( y )} Sinai by the hand of Moses.

^{( y )} Fifty days after they came out of Egypt.

Commentary -- Verse Range Notes

TSK Synopsis: Lev 26:1-46

1 Of idolatry.

2 Religiousness.

3 A blessing to them that keep the commandments.

14 A curse to those that break them.

40 God promises to remember them that repent.

MHCC: Lev 26:40-46

Among the Israelites, persons were not always prosperous or afflicted according to their obedience or disobedience. But national prosperity was the effect of national obedience, and national judgments were brought on by national wickedness. Israel was under a peculiar covenant. National wickedness will end in the ruin of any people, especially where the word of God and the light of the gospel are enjoyed. Sooner or later, sin will be the ruin, as well as the reproach, of every people. Oh that, being humbled for our sins, we might avert the rising storm before it bursts upon us! God grant that we may, in this our day, consider the things which belong to our eternal peace.

Matthew Henry: Lev 26:40-46

Here the chapter concludes with gracious promises of the return of God's favour to them upon their repentance, that they might not (unless it were their own fault) pine away in their iniquity. Behold, with wonder, the riches of God's mercy to a people that had obstinately stood it out against the judgments of God, and would never think of surrendering till they were reduced to the last extremity. Yet turn to strong-hold, you prisoners of hope, Zec 9:12. As bad as things are, they may be mended. Yet there is hope in Israel. Observe,

I. How the repentance which would qualify them for this mercy is described, Lev 26:40, Lev 26:41. The instances of it are three: - 1. Confession, by which they must give glory to God, and take shame to themselves. There must be a confession of sin, their own and their fathers', which they must lament the guilt of because they feel the smart of it; that thus they may cut off the entail of wrath. They must in their confession put sin under its worst character, as walking contrary to God; this is the sinfulness of sin, the worst thing in it, and which in our repentance we should especially bewail. There must also be a confession of wrath; they must overlook the instruments of their trouble and the second causes, and confess that God has walked contrary to them, and so dealt with them according to their sins. Such a confession as this we find made by Daniel just before the dawning of the day of their deliverance (ch. 9), and the like, Ezr 9:1-15 and Neh 9:2. Remorse and godly sorrow for sin: If their uncircumcised heart be humbled. An impenitent, unbelieving, unhumbled heart, is called an uncircumcised heart, the heart of a Gentile that is a stranger to God, rather than the heart of an Israelite in covenant with him. True circumcision is of the heart (Rom 2:29), without which the circumcision of the flesh avails nothing, Jer 9:26. Now in repentance this uncircumcised heart was humbled, that is, it was truly broken and contrite for sin. Note, A humble heart under humbling providences prepares for deliverance and true comfort. 3. Submission to the justice of God in all his dealings; if they then accept of the punishment of their iniquity (Lev 26:41 and again Lev 26:43), that is, if they justify God and condemn themselves, patiently bear the punishment as that which they have well deserved, and carefully answer the ends o it as that which God has well designed, accept it as a kindness, take it as physic, and improve it, then they are penitents indeed.

II. How the mercy which they should obtain upon their repentance is described. 1. They should not be abandoned: Though they have despised my judgments, yet, for all that, I will not cast them away, Lev 26:43, Lev 26:44. He speaks as a tender Father that cannot find in his heart to disinherit a son that has been very provoking. How shall I do it? Hos 11:8, Hos 11:9. Till he had laid the foundations of a church for himself in the Gentile world, the Jewish church was not quite forsaken, nor cast away. 2. They should be remembered: I will remember the land with favour, which is grounded upon the promise before, I will remember my covenant (Lev 26:42), which is repeated, Lev 26:45. God is said to remember the covenant when he performs the promises of it, purely for his faithfulness' sake; not because there is any thing in us to recommend us to his favour, but because he will be as good as his word. This is the church's plea. Psa 74:20, Have respect unto the covenant. He will remember the constitution of the covenant, which is such as leaves room for repentance, and promises pardon upon repentance; and the Mediator of the covenant, who was promised to Abraham, Isaac, and Jacob, and was sent, when the fulness of time came, in remembrance of that holy covenant. The word covenant is thrice repeated, to intimate that God is ever mindful of it and would have us to be so. The persons also with whom the covenant was made are mentioned in an unusual manner, per modum ascensus - in the ascending line, beginning with Jacob, to lead them gradually to the most ancient promise, which was made to the father of the faithful: thus (Mic 7:20) he is said to perform the truth to Jacob, and the mercy to Abraham. He will for their sakes (Lev 26:45), not their merit's sake, but their benefit's sake, remember the covenant of their ancestors, and upon that score show kindness to them, though most unworthy; they are therefore said to be, as touching the election, beloved for the fathers' sake, Rom 11:28. Note, When those that have walked contrary to God in a way of sin return to him by sincere repentance, though he has walked contrary to them in a way of judgment he will return to them in a way of special mercy, pursuant to the covenant of redemption and grace. None are so ready to repent as God is to forgive upon repentance, through Christ, who is given for a covenant.

Lastly, These are said to be the laws which the Lord made between him and the children of Israel, Lev 26:46. His communion with his church is kept up by his law. He manifests not only his dominion over them, but his favour to them, by giving them his law; and they manifest not only their holy fear, but their holy love, by the observance of it; and thus it is made between them, rather as a covenant than a law; for he draws with the cords of a man.

Keil-Delitzsch: Lev 26:40-43

In this state of pining away under their enemies, they would confess to themselves their own and their fathers' sins, i.e., would make the discovery that their sufferings were a punishment from God for their sins, and acknowledge that they were suffering what they had deserved, through their unfaithfulness to their God and rebellion against Him, for which He had been obliged to set Himself in hostility to them, and bring them into the land of their enemies; or rather their uncircumcised hearts would then humble themselves, and they would look with satisfaction upon this fruit of their sin. The construction is the following: וזכרתּי (Lev 26:42) corresponds to התודּוּ (Lev 26:40) as the apodosis; so that, according to the more strictly logical connection, which is customary in our language, we may unite Lev 26:40, Lev 26:41 in one period with Lev 26:42. "If they shall confess their iniquity...or rather their uncircumcised heart shall humble itself...I will remember My covenant."With בּמעלם a parenthetical clause is introduced into the main sentence explanatory of the iniquity, and reaches as far as "into the land of their enemies."With יכּנע או־אז , "or if, etc.,"the main sentence is resumed. או , "or rather"(as in 1Sa 29:3), bringing out the humiliation of the heart as the most important result to which the confession of sin ought to deepen itself. The heart is called "uncircumcised"as being unsanctified, and not susceptible to the manifestations of divine grace. את־עונם ירצוּ וץ̓הןךח́ףןץףי פב̀ע ב̓לבספי́בע בץ̓פש͂ם (lxx), they will take pleasure, rejoice in their misdeeds, i.e., in the consequences and results of them-that their misdeed have so deeply humbled them, and brought them to the knowledge of the corruption into which they have fallen: a bold and, so to speak, paradoxical expression for their complete change of heart, which we may render thus: "they will enjoy their misdeeds,"as רצה may be rendered in the same way in Lev 26:43 also.

(Note: Luther has translated עוןin this sense, "punishment of iniquity,"and observes in the marginal notes, - "(Pleasure), i.e., just as they had pleasure in their sins and felt disgust at My laws, so they would now take pleasure in their punishment and say, 'We have just what we deserve. This is what we have to thank our cursed sin for. It is just, O God, quite just.' And these are thoughts and words of earnest repentance, hating itself from the bottom of the heart, and crying out, Shame upon me, what have I done? This pleases God, so that He becomes gracious once more.")

But where punishment bears such fruit, God looks upon the sinner with favour again. When Israel had gone so far, He would remember His covenant with the fathers ("My covenant with Jacob," יעקב בּריתי : the suffix is attached to the governing noun, as in Lev 6:3, because the noun governed, being a proper name, could not take the suffix), and remember the land (including its inhabitants), which, as is repeated again in Lev 26:43, would be left by them (become desolate) and enjoy its Sabbaths whilst it was waste (depopulated) from (i.e., away from, without) them; and they would enjoy their iniquity, because they had despised the judgments of the Lord, and their soul had rejected His statues.

Keil-Delitzsch: Lev 26:44

"And yet, even with regard to this, when they shall be in the land of their enemies, have I not despised them."That is to say, if it shall have come even so far as that they are in the land of their enemies (the words גּם־זאת stand first in an absolute sense, and are strengthened or intensified by ואף and more fully explained by בּהיותם וגו), I have not rejected them, to destroy them and break My covenant with them. For I am Jehovah their God, who, as the absolutely existing and unchangeably faithful One, keeps His promises and does not repent of His calling (Rom 11:29).

Keil-Delitzsch: Lev 26:45

He would therefore remember the covenant with the forefathers, whom He had brought out of Egypt before the eyes of the nations, to be a God to them; and He would renew the covenant with the fathers to them (the descendants), to gather them again out of the heathen, and adopt them again as His nation (cf. Deu 30:3-5). In this way the judgment would eventually turn to a blessing, if they would bend in true repentance under the mighty hand of their God.

Keil-Delitzsch: Lev 26:46

Lev 26:46 contains the close of the entire book, or rather of the whole of the covenant legislation from Ex 25 onwards, although the expression "in Mount Sinai"points back primarily to Lev 25:1.

Constable: Lev 17:1--27:34

II. The private worship of the Israelites chs. 17--27

The second major division of Leviticus deals with how the Israelites were to express their worship of Yahweh in their private lives.

"The first sixteen chapters of Leviticus are concerned primarily with establishment and maintainance [sic] of the relationship between Israel and God. . .

"In chapter 17, the emphasis shifts to the affairs of the everyday life of the Israelites as God's holy people."¹⁸²

In critical circles, scholars are fond of referring to chapters 17-26 as the Holiness Code.¹⁸³

"Leviticus 17-26 has been called the Holiness Code because of the frequency of the occurrence of the phrase, attributed to Yahweh: You shall be holy because I am holy,' which corresponds to the theological theme of the other priestly laws but here receives a special emphasis. One other phrase is characteristic of these chapters: I am Yahweh' (sometimes I am Yahweh your God')."¹⁸⁴

"The section is not as distinctive as some scholars imagine; but it is characterized by moral and ethical instruction (with one chapter on the annual feasts), and it does base moral obligation in the nature of God. This last point is not unique, however. The Ten Commandments are prefaced by the statement I am the Lord your God' (Exod 20:2), and a typical Holiness Code' phrase has already been pointed out in Leviticus 11:44."¹⁸⁵

"The unique feature of the Holiness Code is the fact that in its introduction and throughout its laws, the audience it addresses is not the priests as such but the whole of the congregation. It calls the entire people of God to holiness. As has long been observed, the Holiness Code is not attached directly to the Priestly Code [Exod. 35--Lev. 16]. Between these two legal codes lies a striking account of Israel's offering sacrifices to goat idols' (Lev 17:1-9). Though brief and somewhat enigmatic, this short fragment of narrative, usually taken to be the work of the final composer, portrays the Israelites forsaking the tabernacle and sacrificing outside the camp.' The content of the narrative is similar to the incident of the golden calf: the people forsook the Lord and his provisions for worship and followed after other gods--in this case, the goat idols.' Unlike the narrative of the golden calf, however, which places the blame on the priesthood, this narrative of the goat idols makes the people, not the priests, responsible for the idolatry. Thus within the logic of the text, the incident of the people's sacrificing to the goat idols plays a similar role to that of the priests' involvement in the golden calf. Just as the narrative of the golden calf marked a transition in the nature of the covenant and its laws, so here also the incident of the goat idols marks the transition from the Code of the Priests to the additional laws of the Holiness Code."¹⁸⁶

Note how the three major law collections in the Pentateuch fit into the Sinai narrative.¹⁸⁷

"The placement of the Holiness Code (Lev 17-26) at this point in the narrative, then, plays an important role in the author's strategy. It aptly shows that God gave further laws designed specifically for the ordinary people. These laws are represented in the Holiness Code. Thus, as is characteristic of the Holiness Code, its laws pertain to specific situations in the everyday life of the people."¹⁸⁸

Constable: Lev 26:1-46

G. PROMISES AND WARNINGS ch. 26

"In the ancient Near East it was customary for legal treaties to conclude with passages containing blessings upon those who observed the enactments, and curses upon those who did not. The international treaties of the second millennium BC regularly included such sections as part of the text, with the list of curses greatly outnumbering the promises of blessing. In the Old Testament this general pattern occurs in Exodus 23:25-33, Deuteronomy 28:1-68, and Joshua 24:20. The maledictions of Mesopotamian legal texts or the curses in the treaties of the Arameans, Hittites and Assyrians were threats uttered in the names of the gods which had acted as witnesses to the covenants. That these threats could be implemented was part of the superstitious belief of people in the ancient Near East, and could have had some coincidental basis in fact. For the Israelites, however, there was no doubt that the God who wrought the mighty act of deliverance at the Red Sea will indeed carry out all that He has promised, whether for good or ill. Obedience to His commands is the certain way to obtain a consistent outpouring of blessing, whereas continued disobedience is a guarantee of future punishment."²⁹⁶

The blessings and curses in Exodus 23 dealt with the conquest of Canaan, but the blessings and curses in this chapter deal with Israel settled in the land.

Constable: Lev 26:34-46

4. The objective of God's judgments in relation to the land and the nation of Israel 26:34-46

In this section God explained that His discipline for disobedience would be to produce repentance and return to Himself by the Israelites.

26:34-39 The length of the Babylonian captivity was 70 years because the Israelites failed to observe 70 sabbatical years in the land (2 Chron. 36:21; cf. Jer. 29:10).

26:40-46 Confession springing from humility would restrain God's hand of discipline on Israel (vv. 40-41). Apostasy and consequent judgment would not invalidate God's promises to Abraham (vv. 42-45). Discipline would be a stage in God's dealings with Abraham's seed, but He would not reject His people or cut them off as a nation. These verses are a strong witness to the unconditional nature of the Abrahamic Covenant.

"When Israel was in Egypt and was humbled under the hand of Pharaoh, God remembered his covenant with Abraham and delivered them (Ex 2:24). Similarly, in the future when Israel would humble themselves, God would remember his covenant and deliver his people."³⁰²

Verse 46 concludes all the legislation of the Mosaic Covenant that began in Exodus 25, though more specifically it summarizes the material in Leviticus. What follows in chapter 27 is supplementary.

Guzik: Lev 26:1-46

Leviticus 26 - Blessings and Curses

A. Blessings and curses for Israel.

1. (1-13) Blessings for obedience.

You shall not make idols for yourselves; neither a carved image nor a sacred pillar shall you rear up for yourselves; nor shall you set up an engraved stone in your land, to bow down to it; for I am the LORD your God. You shall keep My Sabbaths and reverence My sanctuary: I am the LORD. If you walk in My statutes and keep My commandments, and perform them, then I will give you rain in its season, the land shall yield its produce, and the trees of the field shall yield their fruit. Your threshing shall last till the time of vintage, and the vintage shall last till the time of sowing; you shall eat your bread to the full, and dwell in your land safely. I will give peace in the land, and you shall lie down, and none will make you afraid; I will rid the land of evil beasts, and the sword will not go through your land. You will chase your enemies, and they shall fall by the sword before you. Five of you shall chase a hundred, and a hundred of you shall put ten thousand to flight; your enemies shall fall by the sword before you. For I will look on you favorably and make you fruitful, multiply you and confirm My covenant with you. You shall eat the old harvest, and clear out the old because of the new. I will set My tabernacle among you, and My soul shall not abhor you. I will walk among you and be your God, and you shall be My people. I am the LORD your God, who brought you out of the land of Egypt, that you should not be their slaves; I have broken the bands of your yoke and made you walk upright.

a. If you walk in My statutes and keep My commandments, and perform them, then I will give you rain in its season: God was determined to reveal Himself to the world through Israel, either by making them so blessed, the world would know only God could have blessed them so; or by making them so cursed, that only God could have cursed them and cause them to still survive. The choice was up to Israel.

b. And confirm My covenant with you: As a literary form, this chapter is similar to ancient treaties between a king and his people; this is God the King, making a covenant with His people, Israel.

i. "In the ancient Near East it was customary for legal treaties to conclude with passages containing blessings upon those who observed the enactments, and curses upon those who did not." (Harrrison)

c. Five of you shall chase a hundred, and a hundred of you shall put ten thousand to flight: This clearly speaks of a Divine blessing. These remarkable promises clearly have a supernatural element.

i. The principle behind that particular blessing is remarkable; the ratio of five to one hundred is one routing twenty; but the ratio of one hundred to ten thousand is one routing one hundred.

ii. Gideon's 300 defeated 135,000 Midianites; Jonathan and his armor bearer alone defeated a Philistine army.

d. I will set My tabernacle among you, and My soul shall not abhor you. I will walk among you and be your God, and you shall be My people: The best promises are saved for last: First, that Israel would enjoy a special relationship with God. If not for this, all the material blessings described previously would be empty.

i. When Israel walked after the LORD, these blessings were real; one example of this is when the Queen of Sheba came to Solomon and saw a nation so blessed, she knew it had to be of God (1 Kings 10:1-13).

e. I have broken the bands of your yoke and made you walk upright: This final blessing speaks of freedom and dignity. This passage almost feels like the New Testament, God proclaims the liberty of His people and then invites them to walk in it.

2. (14-39) Curses for disobedience.

But if you do not obey Me, and do not observe all these commandments, and if you despise My statutes, or if your soul abhors My judgments, so that you do not perform all My commandments, but break My covenant, I also will do this to you: I will even appoint terror over you, wasting disease and fever which shall consume the eyes and cause sorrow of heart. And you shall sow your seed in vain, for your enemies shall eat it. I will set My face against you, and you shall be defeated by your enemies. Those who hate you shall reign over you, and you shall flee when no one pursues you. And after all this, if you do not obey Me, then I will punish you seven times more for your sins. I will break the pride of your power; I will make your heavens like iron and your earth like bronze. And your strength shall be spent in vain; for your land shall not yield its produce, nor shall the trees of the land yield their fruit. Then, if you walk contrary to Me, and are not willing to obey Me, I will bring on you seven times more plagues, according to your sins. I will also send wild beasts among you, which shall rob you of your children, destroy your livestock, and make you few in number; and your highways shall be desolate. And if by these things you are not reformed by Me, but walk contrary to Me, then I also will walk contrary to you, and I will punish you yet seven times for your sins. And I will bring a sword against you that will execute the vengeance of the covenant; when you are gathered together within your cities I will send pestilence among you; and you shall be delivered into the hand of the enemy. When I have cut off your supply of bread, ten women shall bake your bread in one oven, and they shall bring back your bread by weight, and you shall eat and not be satisfied. And after all this, if you do not obey Me, but walk contrary to Me, then I also will walk contrary to you in fury; and I, even I, will chastise you seven times for your sins. You shall eat the flesh of your sons, and you shall eat the flesh of your daughters. I will destroy your high places, cut down your incense altars, and cast your carcasses on the lifeless forms of your idols; and My soul shall abhor you. I will lay your cities waste and bring your sanctuaries to desolation, and I will not smell the fragrance of your sweet aromas. I will bring the land to desolation, and your enemies who dwell in it shall be astonished at it. I will scatter you among the nations and draw out a sword after you; your land shall be desolate and your cities waste. Then the land shall enjoy its sabbaths as long as it lies desolate and you are in your enemies' land; then the land shall rest and enjoy its sabbaths. As long as it lies desolate it shall rest; for the time it did not rest on your sabbaths when you dwelt in it. And as for those of you who are left, I will send faintness into their hearts in the lands of their enemies; the sound of a shaken leaf shall cause them to flee; they shall flee as though fleeing from a sword, and they shall fall when no one pursues. They shall stumble over one another, as it were before a sword, when no one pursues; and you shall have no power to stand before your enemies. You shall perish among the nations, and the land of your enemies shall eat you up. And those of you who are left shall waste away in their iniquity in your enemies' lands; also in their fathers' iniquities, which are with them, they shall waste away.

a. If you do not obey Me . . . after all this, if you do not obey Me . . . if by these things you are not reformed by Me, but walk contrary . . . after all this, if you do not obey Me: These verses describe a progression of rebellion. God brought these curses slowly to a disobedient Israel, desiring repentance; but if Israel would not repent, the curses intensified.

b. I will punish you yet seven times for your sins: Significantly, God does not say He will forsake Israel, only that they will be cursed. Sadly, these curses became the tragic story of Israel's history - defeat, deprivation, exile, desolation, and disease all too often have marked Israel's past.

i. Even the horrific cannibalism described in Leviticus 26:29 was fulfilled in 2 Kings 6:26-29; Josephus also describes cannibalism in Jerusalem when under siege by the Romans; a woman killed and ate her own baby son (Wars, 6.3.4).

3. (40-46) The blessings of repentance.

But if they confess their iniquity and the iniquity of their fathers, with their unfaithfulness in which they were unfaithful to Me, and that they also have walked contrary to Me, and that I also have walked contrary to them and have brought them into the land of their enemies; if their uncircumcised hearts are humbled, and they accept their guilt; then I will remember My covenant with Jacob, and My covenant with Isaac and My covenant with Abraham I will remember; I will remember the land. The land also shall be left empty by them, and will enjoy its sabbaths while it lies desolate without them; they will accept their guilt, because they despised My judgments and because their soul abhorred My statutes. Yet for all that, when they are in the land of their enemies, I will not cast them away, nor shall I abhor them, to utterly destroy them and break My covenant with them; for I am the LORD their God. But for their sake I will remember the covenant of their ancestors, whom I brought out of the land of Egypt in the sight of the nations, that I might be their God: I am the LORD.'" These are the statutes and judgments and laws which the LORD made between Himself and the children of Israel on Mount Sinai by the hand of Moses.

a. If they confess their iniquity and the iniquity of their fathers: This displays the greatness of God's mercy. Despite how cursed Israel might be, God would always remember, receive, and bless a repentant Israel.

b. When they are in the land of their enemies, I will not cast them away, nor shall I abhor them, to utterly destroy them and break My covenant with them: This also applies to Christians under the New Covenant. God will always be faithful to the covenant, for the sake of the covenant we have with God through Jesus.

B. Blessing and cursing in a New Covenant perspective.

1. Are we under the same covenant of blessing and cursing? To some, Galatians 6:7 demonstrates this: Do not be deceived, God is not mocked, for whatever a man sows, that he will also reap. But in context, Paul is not promoting some law of spiritual "karma" that ensures we will get good when we do good, or always get bad when we do bad (such an absolute law would damn us all); instead he speaks simply about the management of our resources (see Galatians 6:6-10).

a. What Paul is simply saying is this: We may fool ourselves by expecting much when we sow little, but we cannot fool God, and the results of our poor sowing will be evident.

2. Galatians 3:13-14 makes it clear: Jesus received this curse upon Himself as He hung on the cross, fulfilling the Deuteronomy 21:23 promise of a curse to all who are not only executed but have their bodies publicly exposed to shame.

a. In the Jewish mind, such exposure was a fate worse than death itself; the humiliation brought upon the executed and their family was clear evidence of the curse.

3. Jesus bore the curse that we (even Gentiles) might bear the blessings of Abraham (the blessing of righteousness and life by faith) - but these blessings only come to those in Christ Jesus.

a. So, we are blessed not because of obedience, but because we are in Christ Jesus; and there is no more curse for us from God, because all the curse was borne by Jesus.

b. This does not deny the chastening hand of God; but the correction of a loving parent is good and desirable, though not pleasant at the time (Hebrews 12:7-11).

c. Nor does it deny the cause-and-effect nature of sin in our world; sin often carries with its own curse, which in some ways is distinct from God's direct curse upon us.

4. These blessings and curses may be necessary motivation for the carnal man, but it is not the ground God wants us live on - believing Jesus didn't bear all the curses we deserved, and believing we can be blessed in any other way than in Christ Jesus.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Leviticus (Book Introduction)

LEVITICUS. So called from its treating of the laws relating to the ritual, the services, and sacrifices of the Jewish religion, the superintendence of which was entrusted to the Levitical priesthood. It is chiefly, however, the duties of the priests, "the sons of Aaron," which this book describes; and its claim to be the work of Moses is established by the following passages:-- 2Ch 30:16; Neh 8:14; Jer 7:22-23; Eze 20:11 Mat 8:4; Luk 2:22; Joh 8:5; Rom 10:4; Rom 13:9; 2Co 6:16; Gal 3:12; 1Pe 1:16.

JFB: Leviticus (Outline)

• BURNT OFFERINGS OF THE HERD. (Lev. 1:1-17)
• THE MEAT OFFERINGS. (Lev. 2:1-16)
• THE PEACE OFFERING OF THE HERD. (Lev. 3:1-17)
• SIN OFFERING OF IGNORANCE. (Lev 4:1-2)
• SIN OFFERING FOR THE PRIEST. (Lev. 4:3-35)
• TRESPASS OFFERINGS FOR CONCEALING KNOWLEDGE. (Lev 5:1)
• TOUCHING ANY THING UNCLEAN. (Lev 5:2-3)
• FOR SWEARING. (Lev 5:4-19)
• TRESPASS OFFERING FOR SINS DONE WITTINGLY. (Lev 6:1-7)
• THE LAW OF THE BURNT OFFERING. (Lev 6:8-13)
• THE LAW OF THE MEAT OFFERING. (Lev 6:14-18)
• THE HIGH PRIEST'S MEAT OFFERING. (Lev 6:19-23)
• THE LAW OF THE SIN OFFERING. (Lev 6:21-30)
• THE LAW OF THE TRESPASS OFFERING. (Lev. 7:1-27)
• THE PRIESTS' PORTION. (Lev 7:28-38)
• MOSES CONSECRATES AARON AND HIS SONS. (Lev. 8:1-36)
• THE PRIESTS' ENTRY INTO OFFICE. (Lev. 9:1-24)
• NADAB AND ABIHU BURNT. (Lev. 10:1-20)
• BEASTS THAT MAY AND MAY NOT BE EATEN. (Lev. 11:1-47)
• WOMAN'S UNCLEANNESS BY CHILDBIRTH. (Lev 12:1-8)
• THE LAWS AND TOKENS IN DISCERNING LEPROSY. (Lev. 13:1-59)
• THE RITES AND SACRIFICES IN CLEANSING OF THE LEPER. (Lev. 14:1-57)
• UNCLEANNESS OF MEN. (Lev. 15:1-18)
• UNCLEANNESS OF WOMEN. (Lev 15:19-33)
• HOW THE HIGH PRIEST MUST ENTER INTO THE HOLY PLACE. (Lev. 16:1-34)
• BLOOD OF BEASTS MUST BE OFFERED AT THE TABERNACLE DOOR. (Lev. 17:1-16)
• UNLAWFUL MARRIAGES. (Lev. 18:1-30)
• A REPETITION OF SUNDRY LAWS. (Lev. 19:1-37)
• GIVING ONE'S SEED TO MOLECH. (Lev. 20:1-27)
• OF THE PRIESTS' MOURNING. (Lev. 21:1-24)
• THE PRIESTS IN THEIR UNCLEANNESS. (Lev 22:1-9)
• WHO OF THE PRIESTS' HOUSE MAY EAT OF THEM. (Lev 22:10-16)
• THE SACRIFICES MUST BE WITHOUT BLEMISH. (Lev. 22:17-33)
• OF SUNDRY FEASTS. (Lev 23:1-4)
• THE PASSOVER. (Lev 23:5-8)
• THE SHEAF OF FIRST FRUITS. (Lev 23:9-14)
• FEAST OF PENTECOST. (Lev 23:15-22)
• FEAST OF TRUMPETS. (Lev 23:23-25)
• OIL FOR THE LAMPS. (Lev. 24:1-23)
• SABBATH OF THE SEVENTH YEAR. (Lev 25:1-7)
• THE JUBILEE. (Lev. 25:8-23)
• OF IDOLATRY. (Lev 26:1-2)
• A BLESSING TO THE OBEDIENT. (Lev 26:3-13)
• A CURSE TO THE DISOBEDIENT. (Lev. 26:14-39)
• CONCERNING VOWS. (Lev. 27:1-18)

TSK: Leviticus (Book Introduction)

Leviticus is a most interesting and important book; a book containing a code of sacrificial, ceremonial, civil, and judicial laws, which, for the purity of their morality, the wisdom, justice, and beneficence of their enactments, and the simplicity, dignity, and impressive nature of their rites, are perfectly unrivalled, and altogether worthy of their Divine Author. All the rites and ceremonies of the Mosaic law are at once dignified and expressive. They point out the holiness of their Author, the sinfulness of man, the necessity of an atonement, and the state of moral excellence to which the grace and mercy of the Creator have destined to raise the human soul. They include, as well as point out, the gospel of the Son of God; from which they receive their consummation and perfection. The sacrifices and oblations were significant of the atonement of Christ; the requisite qualities of these sacrifices were emblematical of his immaculate character; and the prescribed mode in the form of these offerings, and the mystical rites ordained, were allusive institutions, calculated to enlighten the apprehensions of the Jews, and to prepare them for the reception of the Gospel. The institution of the high priesthood typified Jesus, the Great High Priest, called and prepared of God, who hath an unchangeable priesthood, and is able to save to the uttermost all that come unto God by him.

TSK: Leviticus 26 (Chapter Introduction)

Overview

Lev 26:1, Of idolatry; Lev 26:2, Religiousness; Lev 26:3, A blessing to them that keep the commandments; Lev 26:14, A curse to those that break them; Lev 26:40, God promises to remember them that repent.

Poole: Leviticus (Book Introduction)

THIRD BOOK OF MOSES CALLED LEVITICUS

THE ARGUMENT

This Book, containing the actions of about one month’ s space, acquainteth us with the Levitical ceremonies used after the tabernacle was erected and anointed in the wilderness, and is therefore called LEVITICUS. It treats of laws concerning persons and things, clean and unclean, by infirmity or accident; as also purifyings in general once a year, and divers particular cleansings, with a brief repetition of divers laws, Le 19 , together with certain feasts, of seven years’ rest, of the jubilee, and the redemption of things consecrated to God, &c.; but especially of such ceremonies as were used about offerings and sacrifices, which were both expiatory, for trespasses wittingly or unwittingly committed, whether by the people or the priests; and also eucharistical, in the owning of God’ s blessings. Here are declared also laws for the regulating of these, and prescribing the lawful time for marriages. Here is set down how several abominable sins are punishable by the magistrate; and how these things are to be managed by certain persons appropriated to the tribe of Levi, whose office is confirmed from heaven, and the maladministration of it threatened, and the judgment particularly inflicted on Nadab and Abihu for an example. Here are also promises and threatenings to the observers or breakers of this law.

Poole: Leviticus 26 (Chapter Introduction)

CHAPTER 26

God commands them to shun idolatry, Lev 26:1 , keep his sabbaths, and reverence his sanctuary, Lev 26:2 , and walk in his statutes, Lev 26:3 ; promising plenty, peace, victory, fruitfulness, his tabernacle and presence, Lev 26:4-13 . Dreadful threatenings against the despisers, haters, and breakers of his commands; he will give them over to diseases, their enemies, drought, pestilence, sword, ramble; they who remain shall fall one upon another, and pine away in their sins, Lev 26:14-39 . But if they confess their sins, and are humbled under God’ s judgments, God will remember his covenant, and show them favour in their enemies’ land, Lev 26:40-45 . These statutes the Lord gave to Israel in Mount Sinai by Moses, Lev 26:46 .

MHCC: Leviticus (Book Introduction)

God ordained divers kinds of oblations and sacrifices, to assure his people of the forgiveness of their offences, if they offered them in true faith and obedience. Also he appointed the priests and Levites, their apparel, offices, conduct, and portion. He showed what feasts they should observe, and at what times. He declared by these sacrifices and ceremonies, that the reward of sin is death, and that without the blood of Christ, the innocent Lamb of God, there can be no forgiveness of sins.

MHCC: Leviticus 26 (Chapter Introduction)

(Lev 26:1-13) Promises upon keeping the precepts.

(v. 14-39) Threatenings against disobedience.

(Lev 26:40-46) God promises to remember those that repent.

Matthew Henry: Leviticus (Book Introduction)

An Exposition, with Practical Observations, of The Third Book of Moses, Called Leviticus

There is nothing historical in all this book of Leviticus except the account which it gives us of the consecration of the priesthood (ch. 8-9), of the punishment of Nadab and Abihu, by the hand of God, for offering strange fire (ch. 10), and of Shelomith's son, by the hand of the magistrate, for blasphemy (ch. 24). All the rest of the book is taken up with the laws, chiefly the ecclesiastical laws, which God gave to Israel by Moses, concerning their sacrifices and offerings, their meats and drinks, and divers washings, and the other peculiarities by which God set that people apart for himself, and distinguished them from other nations, all which were shadows of good things to come, which are realized and superseded by the gospel of Christ. We call the book Leviticus, from the Septuagint, because it contains the laws and ordinances of the levitical priesthood (as it is called, Heb 7:11), and the ministrations of it. The Levites were principally charged with these institutions, both to do their part and to teach the people theirs. We read, in the close of the foregoing book, of the setting up of the tabernacle, which was to be the place of worship; and, as that was framed according to the pattern, so must the ordinances of worship be, which were there to be administered. In these the divine appointment was as particular as in the former, and must be as punctually observed. The remaining record of these abrogated laws is of use to us, for the strengthening of our faith in Jesus Christ, as the Lamb slain from the foundation of the world, and for the increase of our thankfulness to God, that by him we are freed from the yoke of the ceremonial law, and live in the times of reformation.

Matthew Henry: Leviticus 26 (Chapter Introduction)

This chapter is a solemn conclusion of the main body of the levitical law. The precepts that follow in this and the following book either relate to some particular matters or are repetitions and explications of the foregoing institutions. Now this chapter contains a general enforcement of all those laws by promises of reward in case of obedience on the one hand, and threatenings of punishment for disobedience on the other hand, the former to work upon hope, the latter on fear, those two handles of the soul, by which it is taken hold of and managed. Here is, I. A repetition of two or three of the principal of the commandments (Lev 26:1, Lev 26:2). II. An inviting promise of all good things, if they would but keep God's commandments (Lev 26:3-13). III. A terrible threatening of ruining judgments which would be brought upon them if they were refractory and disobedient (v. 14-39). IV. A gracious promise of the return of mercy to those of them that would repent and reform (Lev 26:40, etc.). Deu. 28 is parallel to this.

Constable: Leviticus (Book Introduction)

Introduction

Title

The Hebrews derived the title of this book from the first word in it, wayyiqra', translated "And He [the Lord] called" (1:1). "And" or "then" is a conjunction that shows that what follows in Leviticus is a continuation of the narrative of Exodus. There is no break in the flow of thought. This is the third book of the Torah (Law).

The English title comes to us from the Vulgate (Latin version), which called this book Liber Leviticus. The Vulgate title came from the Septuagint (Greek version), which had as the title Leuitikon, meaning "relating to the Levites." This title is appropriate since the book contains requirements of the Mosaic Covenant that relate to the Levites, or more specifically, the priests.

"It would be wrong, however, to describe Leviticus simply as a manual for priests. It is equally, if not more, concerned with the part the laity should play in worship. Many of the regulations explain what the layman should sacrifice. They tell him when to go to the sanctuary, what to bring, and what he may expect the priest to do when he arrives. Most of the laws apply to all Israel: only a few sections specifically concern the priests alone, e.g., chs. 21-22. The lay orientation of the legislation is particularly noticeable in ch. 23, where the whole emphasis lies on the days that must be observed as days of sabbath rest."¹

Date and Writer

As I explained in the notes on Genesis, almost all Jewish and Christian scholars regarded Moses as the writer of all five books of the Law until about 100 years ago.²

God evidently revealed the material Moses recorded in Leviticus after He renewed the covenant with Israel (1:1).

Leviticus is unique in that it is largely a record of God's instructions to Moses.

"There is no book in the whole compass of that inspired Volume which the Holy Spirit has given us, that contains more of the very words of God than Leviticus. It is God that is the direct speaker in almost every page; His gracious words are recorded in the form wherein they were uttered."³

Scope

As mentioned, Leviticus contains revelation that was particularly appropriate for the priests. While ritual and legal matters predominate, Moses wove them into the historical narratives so as one reads Exodus, Leviticus, and Numbers in order there is chronological movement forward. As we shall see, the legislation appears in the narrative at significant and reasonable places.

"The content of Leviticus supplements and completes that of Exodus in the religious and social spheres--and particularly the religious and ritual aspects of the covenant as made, broken and renewed actually at Sinai; this would be reflected by the terminal blessings and curses of Leviticus 26."⁴

"Leviticus enlarges upon matters involving the ordering of worship at the divine sanctuary that are mentioned only briefly in Exodus. Whereas the latter described the specifications and construction of the tabernacle, Leviticus narrates the way in which the priests are to care for the sanctuary and throne room of the Great King. The work is a fundamentally important legal treatise because it contains the regulations by which the religious and civil life of the Hebrew nation was to be governed once the land of Canaan was occupied."⁵

Historically the book fits within the one month between God's occupation of the tabernacle (Exod. 40:17, 34-38) and the taking of the census at Sinai (Num. 1:1-3). However because it contains so much legal material, we should consider it along with the rest of the Mosaic Law that God began to reveal in Exodus.

"It carries on to its completion the giving of the law at Sinai, which commenced at Ex. 25, and by which the covenant constitution was firmly established."⁶

Purpose

"Though the covenant arrangement up to this point clearly specified the need for Israel, the vassal, to appear before her Lord on stated occasions and singled out first Moses and then the priesthood as mediators in this encounter, there yet remained the need to describe the nature of the tribute to be presented, the precise meaning and function of the priesthood, the definition of holiness and unholiness, and a more strict clarification of the places and times of pilgrimage to the dwelling place of the great King. This is the purpose of the book of Leviticus."⁷

"The central theme of the book is holiness. The book intends to show how Israel was to fulfill its covenant responsibility to be a kingdom of priests and a holy nation' (Ex 19:6; Lev 26:5)."⁸

"How to maintain the vital covenantal relationship between the Israelites and their God is the concern of the book of Leviticus."⁹

"New Testament theology makes full use of the idea of holiness. All Christians are holy, saints' in most English translations. That is, they have been called by God to be his people just as ancient Israel had been (Col. 1:2; 1 Pet. 1:2; 2:9-10; cf. Exod. 19:5-6). But this state of holiness must find expression in holy living (Col. 1:22; 1 Pet. 1:15). Sanctification is expressed through obedience to the standard of teaching (Rom. 6:17-19), just as in Leviticus through obedience to the law. Peter urges his readers to make the motto of Leviticus their own: Be holy, for I am holy' (1 Pet. 1:16). The imitation of God is a theme that unites the ethics of Old and New Testaments (cf. Matt. 5:48; 1 Cor. 11:1)."¹⁰

". . . the principles underlying the OT are valid and authoritative for the Christian, but the particular applications found in the OT may not be. The moral principles are the same today, but insofar as our situation often differs from the OT setting, the application of the principles in our society may well be different now."¹¹

". . . the Levitical rituals are still of immense relevance. It was in terms of these sacrifices that Jesus himself and the early church understood his atoning death. Leviticus provided the theological models for their understanding. If we wish to walk in our Lord's steps and think his thoughts after him, we must attempt to understand the sacrificial system of Leviticus. It was established by the same God who sent his Son to die for us; and in rediscovering the principles of OT worship written there, we may learn something of the way we should approach a holy God."¹²

Importance

". . . it is no exaggeration to claim that the Book of Leviticus has had more impact on Judaism than any other book of the Old testament. Traditionally it was the first book taught to Jewish children, and over half the commentary of the Talmud is concerned with understanding its contents."¹³

Message¹⁴

The major theme of Leviticus is worship. Moses introduced this theme in the later chapters of Exodus, but he developed it more fully in Leviticus.

The book reveals how sinful Israelites could have a relationship with the holy God who dwelt among them. It also reveals how they could maintain that relationship and express it through worship.

One of the major revelations in Leviticus is the nature of sin. God took the fact that man is a sinner for granted in Leviticus. He established this in Genesis and Exodus. He clarified the nature of man's sinfulness in Leviticus. Sin has a three-fold character.

1. Sin is unlikeness to God. In the Creation we see man made in the image of God, but in the Fall we begin to see man's unlikeness to God. The whole system of worship in Leviticus teaches this truth. God is different from man ethically and morally. The word holy (Heb. kodesh) occurs over 150 times in Leviticus, more than in any other book of the Bible. The word occurs even in the sections of the book dealing with personal hygiene. Holy means pure, unblemished, clean, blameless. The opposite of holy is sinful. It is in contrast with God's holiness that we can understand man's sinfulness. Leviticus reveals the standards by which sinful people could have fellowship with a holy God. These standards and regulations point out the vast difference between the character of man and the character of God. God sees us as His Son as Christians (i.e., "in Christ").

2. Sin is essentially wrong that man does to God. To have a relationship with God, the wrong the redeemed sinner had done to God had to be atoned for. The Israelite did this wrong daily. It was the natural fruit of his sinful nature. Consequently he had to make payment for his sin periodically to God (monthly, seasonally, and yearly). God specified how the sinners were to pay for the wrong done Him, namely, by the offerings and sacrifices specified in the law. In Leviticus we learn that wrong done to another human being is wrong done to God. People belong to God, God gives them their lives in trust, and they bear God's image. When one person violates the basic rights of another, he has wronged not only that person but God too (cf. Gen. 39:9; Ps. 51:4). We too sin daily, but "Jesus paid it all." We could never compensate God adequately for the wrong we do to Him by sinning.

3. Sin results in distance from God. Because man is unlike God in his character, he is separate from God in his experience. The Israelites could not approach God except as God made a way and brought them near to Himself. The levitical system of worship illustrated the distance between man and God due to sin and the need for some provision to bring man back to God. The veil, the curtains, and the priests separated the ordinary Israelite from God. He doubtless sensed his personal separation from God as he participated in worship. Jesus tore the veil in two and opened access to God for us. After the Fall, Adam and Eve hid from God.

Another major revelation in Leviticus is the nature of atonement. Atonement is, of course, the solution to the problems that sin creates. Atonement means satisfaction. God covered the sins of the Israelites until a final, acceptable sacrifice would remove them completely. Old Testament saints obtained salvation on credit. (Ill. of a credit card) Through atonement man who is a sinner could enter into fellowship with God. Three things had to be present to make atonement for sin.

1. There had to be substitution. Every animal sacrifice in Israel involved the substitution of one life for another. A living being had to stand in the sinner's place and take the punishment for his sin. The substitute had to be sinless. Every sacrifice of an animal involved the death of an innocent substitute. Animals do not sin. They are not morally responsible.

2. There had to be imputation. God transferred the guilt of the sinner to his substitute when the sinner personally identified with his substitute by laying his hands on it. This ritual illustrated the transference of guilt for the Israelites.

3. There had to be death. Finally the substitute to which God had imputed guilt had to die. Atonement could not take place without death. The shedding of blood illustrated death. Blood is the essence of life (17:11). Bloodshed was a visual demonstration of life poured out. Sin always results in death (cf. Rom. 6:23). Clearly love lay behind this plan even though Moses did not explain why God provided atonement in Leviticus. God opened the way for sinners to have fellowship with Himself by providing for the covering of sins. God could have preserved His holiness and satisfied the demands of his justice by annihilating every sinner. However, God chose another way because He loves man.

A third major revelation in Leviticus is the nature of redemption. Redemption essentially means purchase. To redeem means to purchase for oneself. When God redeemed Israel in Egypt, He bought the nation for Himself. God then provided freedom so the Israelites could be His special treasure. Leviticus teaches three things about redemption.

1. Redemption rests on righteousness. Leviticus reveals that God did what was right to restore man to Himself. He did not simply dismiss sin as unimportant. He provided a way whereby the guilt of sin could be paid for righteously. Redemption rests on a payment to God, not pity.

2. Redemption is possible only by blood. The sacrificial shedding of blood is the giving up of life. The rites of animal sacrifice portrayed this graphically. People do not obtain redemption when they pour out their lives in service but by life poured out in death (cf. Heb. 9:22). Man's redemption cost God the life of His own Son ultimately.

3. Redemption should produce holiness. Redemption should lead to a manner of life that is separate from sin. Redemption does not excuse us from the responsibility of being holy. It gives us the opportunity to be holy. Holiness of life results from a relationship to God and fellowship (communion) with Him that redemption makes possible.

Redemption deals with the sinner's relationship to God whereas atonement deals with his relationship to sin. You have experienced redemption, but God has atoned for your sins.

I would summarize the message of Leviticus as follows on the basis of this three-fold emphasis on sin, atonement, and redemption. God has made provision for the covering of man's sin so man can have fellowship with God.

Genesis revealed that God made man in His own image to have fellowship with Himself. Man enjoyed that fellowship as long as he trusted and obeyed God. However when man ceased to trust and obey God, sin broke that fellowship. God then proceeded to demonstrate to fallen man that He is trustworthy, faithful. Those individuals who trusted and obeyed Him were able to enjoy fellowship with God again.

Exodus emphasized that God is also sovereign. He is the ultimate ruler of the universe who can and did redeem the nation of Israel. He did this so He could demonstrate to all people of all time how glorious it can be to live under the government of God.

Leviticus deals with how sinners can have fellowship with a holy God. Leviticus clarifies both the sinfulness of man and the holiness of God. The proper response of the redeemed sinner to a holy God is worship. Leviticus explains how Israel was to worship God. The Israelites worshipped God under the Old Covenant. Our worship is different because we live under the New Covenant.

Constable: Leviticus (Outline)

Outline

"At first sight the book of Leviticus might appear to be a haphazard, even repetitious arrangement of enactments involving the future life in Canaan of the Israelite people. Closer examination will reveal, however, that quite apart from the division of the work into two basic themes, many of the chapters have their own literary structure. Examples of this can be seen in material patterned after the fashion of a Mesopotamian tablet, with its title, textual content and colophon, as in Leviticus 1:3-7:37-38. Other chapters exhibit a distinct form of construction, which would doubtless prove extremely valuable for purposes of memorizing the contents. Examples of this are to be found in the triadic pattern of the leprosy regulations introduced by the phrase The Lord said to Moses' (Lv. 13:1; 14:1, 33), or the concentric arrangement of propositions (palistrophe) in Leviticus 24:16-22. A particularly attractive literary form is the introverted (chiastic) passage occurring in Leviticus 15:2-30, suggesting considerable artistic ability on the part of the writer."¹⁵

I. The public worship of the Israelites chs. 1-16

A. The laws of sacrifice chs. 1-7

1. The burnt offering ch. 1

2. The meal offering ch. 2

3. The peace offerings ch. 3

4. The sin offerings 4:1-5:13

5. The trespass offerings 5:14-6:7

6. Instructions for the priests concerning the offerings 6:8-7:38

B. The institution of the Aaronic priesthood chs. 8-10

1. The consecration of the priests and the sanctuary ch. 8

2. The entrance of Aaron and his sons into their office ch. 9

3. The sanctification of the priesthood ch. 10

C. Laws relating to ritual cleanliness chs. 11-15

1. Uncleanness due to contact with certain animals ch. 11

2. Uncleanness due to childbirth ch. 12

3. Uncleanness due to skin and covering abnormalities chs. 13-14

4. Uncleanness due to bodily discharges associated with reproduction ch. 15

D. The Day of Atonement ch. 16

1. Introductory information 16:1-10

2. Instructions concerning the ritual 16:11-28

3. Instructions concerning the duty of the people 16:29-34

II. The private worship of the Israelites chs. 17-27

A. Holiness of conduct on the Israelites' part chs. 17-20

1. Holiness of food ch. 17

2. Holiness of the marriage relationship ch. 18

3. Holiness of behavior toward God and man ch. 19

4. Punishments for serious crimes ch. 20

B. Holiness of the priests, gifts, and sacrifices chs. 21-22

1. The first list of regulations for priests 21:1-15

2. The second list of regulations for priests 21:16-24

3. The third list of regulations for priests ch. 22

C. Sanctification of the Sabbath and the feasts of Yahweh ch. 23

1. The Sabbath 23:1-3

2. The Passover and Feast of Unleavened Bread 23:4-8

3. The Feast of Firstfruits 23:9-14

4. The Feast of Pentecost 23:15-22

5. The Feast of Trumpets 23:23-25

6. The Day of Atonement 23:26-32

7. The Feast of Tabernacles 23:33-44

D. The preparation of the holy lamps and showbread 24:1-9

E. The punishment of a blasphemer 24:10-23

F. Sanctification of the possession of land by the sabbatical and jubilee years ch. 25

1. The sabbatical year 25:1-7

2. The year of jubilee 25:8-55

G. Promises and warnings ch. 26

1. Introduction to the final conditions of the covenant 26:1-2

2. The blessing for fidelity to the law 26:3-13

3. The warning for contempt of the law 26:14-33

4. The objective of God's judgments in relation to the land and nation of Israel 26:34-46

H. Directions concerning vows ch. 27

1. Vows concerning persons 27:1-8

2. Vows concerning animals 27:9-13

3. Vows concerning other property 27:14-29

4. The redemption of tithes 27:30-34

Constable: Leviticus

Leviticus

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Copyright 2003 by Thomas L. Constable

Haydock: Leviticus (Book Introduction)

INTRODUCTION.

The Book is called Leviticus : because it treats of the offices, ministries, rites and ceremonies of the Priests and Levites. The Hebrews call it Vayyicra , from the word with which it begins; (Challoner) "and (the Lord) called." The a at the end of this word is printed in a smaller size, to insinuate that little children should begin to read this Book first, if we may give any credit to those who attempt to account for all the irregularities sanctioned by the great Massora! But such irregular letters are the faults of some transcribers, and are of no authority. (Kennicott, Dis. 1.) --- This Book is styled also, "The Priests' Law." (Haydock) --- The seven first chapters explain the sacrifices; the sixteen next, the offices and ordination of the Priests and Levites. From the 23d chapter to the end, the feasts are designated, and some regulations respecting vows are interspersed. All these rites and sacrifices foreshewed the eucharistic sacrifice of Jesus Christ, (St. Leo, ser. 8. de pas. Trid. sef. 22. c. 1.) and tended to keep the Hebrews employed, and at a greater distance from idolatry. (St. Jerome on Isai. i. &c.) --- These prescriptions were given during the month of Nisan, in the second year after the exit, while the Hebrews remained at the foot of Mount Sinai. God spoke from the New Tabernacle. (Tirinus) --- In the Book of Deuteronomy we find but few regulations respecting sacrifices, as Moses had sufficiently explained them in this book. (Du Hamel) --- If we confine ourselves to the letter, we may say these precepts are not good, and carnal; (Ezechiel xx. 25.; Hebrews vii. 16.) but if we consider the spirit, we shall confess that they are excellent, and spiritual. (Romans vii. 14.; 2 Corinthians iii. 6.; Origen, contra Cels. vii.) (Calmet)

Gill: Leviticus (Book Introduction)

INTRODUCTION TO LEVITICUS

This book is commonly called by the Jews Vajikra, from the first word with which it begins, and sometimes תורת כהנים, "the law of the priests" ^a; and this is its name in the Syriac and Arabic versions: by the Septuagint interpreters it is called λευιτικον, and by the Latins, Leviticus, or the Levitical book, because it gives an account of the Levitical priesthood, as the apostle calls it, Heb 7:11. It treats of the sacrifices under the Levitical dispensation, and of the priests concerned in them, and of the times and seasons in which they were offered, and of many other rites and ceremonies. That it was wrote by Moses is not only generally believed by the Jews, but is affirmed in the New Testament; see Mat 8:4 compared with Lev 14:2 from whence, as well as from other citations out of it in other places, the authority of it may be concluded. The matter of it was delivered to Moses, and very likely by him then written upon the erection of the tabernacle, which was in the second year of the Israelites coming out of Egypt, in the first month, and the first day of the month, Exo 40:17 and it was on the same day that the Lord spake to Moses out of it, and delivered to him the laws concerning sacrifices, recorded in the first seven chapters; see Num 1:1 compared with Lev 1:1 and on the eighth day of the same month, and some following days, the remainder of it was given to him, and written by him, see Lev 8:1 to which agrees the Targum of Jonathan on Lev 1:1.

"when Moses had made an end of erecting the tabernacle, Moses thought and reasoned in his heart, and said, Mount Sinai, its excellency was the excellency of an hour, and its holiness the holiness of three days, it was not possible for me to ascend unto it, until the time that the Word was speaking with me; but this tabernacle of the congregation, its excellency is an excellency for ever, and its holiness an holiness for ever, it is fit that I should not enter into it, until the time that be speaks with me from before the Lord; and therefore the Word of the Lord called to Moses, and the Word of the Lord spake with him out of the tabernacle of the congregation, saying;''

and to the same purpose the Jerusalem Targum. It was written in the year from the creation of the world 2514, and about 1490 years before the coming of Christ. The various sacrifices, rites, and ceremonies made mention of in it, were typical of Christ, and shadows of good things to come by him: there are many things in it, which give great light to several passages in the New Testament, and it is worthy of diligent reading and consideration.

Gill: Leviticus 26 (Chapter Introduction)

INTRODUCTION TO LEVITICUS 26

In this chapter, after a repetition of some laws against idolatry, and concerning keeping sabbaths, and reverencing the sanctuary of God, Lev 26:1; in order to encourage the Israelites to keep the various statutes and commandments in this book, and in the preceding, many promises are made of plenty, and peace, and safety from enemies, and of the presence of God with them, Lev 26:3; and on the contrary, to such as should despise and break his commandments, the most grievous things are threatened, as diseases of body, destruction by their enemies, barrenness and unfruitfulness of land, the sore judgments of wild beasts, famine, sword, and pestilence, Lev 26:14; and yet after all, when they should confess their sins, and were humbled for them, the Lord promises to remember the covenant he made with their ancestors, and would deal kindly with them, and not cast them away, and utterly destroy them, Lev 26:40.