Leviticus 26:46
These are the statutes, ordinances, and laws that the LORD established between Himself and the Israelites through Moses on Mount Sinai.
Sermons
Temporal Rewards and PunishmentsR.M. Edgar Leviticus 26:1-46
Hope for IsraelJ.A. Macdonald Leviticus 26:40-46
The Gracious Invitation to RepentanceR.A. Redford Leviticus 26:40-46














The curses of this chapter have proved prophetic. So, may we infer, will the blessings prove. We may therefore hope to see the conversion of the Hebrews to Christ, their restoration to their ancient inheritance, and the sun of prosperity shining brightly upon them.

I. THEY WILL CONFESS THEIR SIN.

1. Their personal iniquity.

(1) They will have many things to confess, as all sinners have. They will "humble their uncircumcised heart" (see Jeremiah 9:26; Romans 2:29).

(2) In particular they will confess their capital sin in rejecting Christ. This crime filled up the measure of their fathers.

2. The iniquity of their fathers.

(1) This was the same as their own. They will acknowledge themselves, not in pride, but in penitence, to be the children of their fathers.

(2) Instead of attempting to extenuate their sin because of the example of their fathers, they will repent for the sin of their fathers as well as for their own. This is in accordance with the principle of the visitation of the iniquities of the fathers upon the children.

3. The justice of God in their punishment.

(1) They acknowledge that they walked contrary to God (see Ezra 9; Nehemiah 1:4; Nehemiah 9:1, 2, 29; Daniel 9:3, 4).

(2) That he has therefore walked contrary to them. Afflictions do not spring out of the dust.

II. THEN GOD WILL REMEMBER HIS COVENANT. Therefore:

1. He will not destroy them utterly.

(1) His providence will be over them. What else could have preserved them now for nineteen centuries amidst untoward circumstances? They are, notwithstanding their sufferings, as numerous today as they were in the zenith of their prosperity in the days of Solomon.

(2) The remnant of them shall be saved.

(3) How tender is the compassion of God! (Hosea 11:8, 9).

2. He will reinstate them in their land.

(1) He will remember his land. For in the covenant they are promised the land "forever."

(2) Remembering the land also implies that it will recover its ancient fruitfulness (see promises, verses 4, 5, 10).

(3) In that condition it will be the appropriate type and pledge of the heavenly country (see Isaiah 62:4).

3. He will make them a blessing in the earth.

(1) They will grow into a multitude.

(2) They will rejoice in spiritual blessings.

(3) The miracles of the Exodus from Egypt will be repeated.

(4) The heathen will be startled into thoughtfulness (verse 45).

(5) The heathen will once more learn the way of salvation from the lips of Hebrews.

4. In all this they are beloved for the fathers' sakes.

(1) This is distinctly stated (verse 42; comp. Romans 11:28).

(2) The patriarchs of the covenant are referred to in the order of ascent, viz. Jacob, Isaac, Abraham. Note: when the Jews in humility confess themselves the children of their more recent sinful fathers, God will acknowledge them as the children of their earlier faithful ancestors.

(3) It is an encouragement to faith that the memory of Divine mercy is far-reaching - everlasting. - J.A.M.

If they shall confess their iniquity.
I. WHAT IS THAT REPENTANCE WHICH GOD REQUIRES?

1. That we acknowledge our guilt. Our fathers' sins as well as our own are first grounds of national humiliation. Our own sins are the chief burden of personal contrition. But sin should be viewed in its true light, as "walking contrary to God" (Psalm 51:4).

2. That we justify God in His judgments. If we have dared to walk contrary to Him, is not He justified in "walking contrary to us"? Whatever inflictions He imposes we have reason to own it as less than our deserts (Ezra 9:13), and that His judgments are just (Revelation 16:7).

3. That we be thankful for His dealings by which He has "humbled our uncircumcised hearts." Only real contrition can produce this. It realises mercy in judgment, and love in affliction.

II. THE CONNECTION BETWEEN OUR REPENTANCE AND GOD'S MERCY. Repentance is void of merit. Even obedience is destitute of merit; "when we have done all we could we are unprofitable servants." The acknowledgment of a debt is a very different thing from a discharge of that debt. A condemned criminal may be sorry for his offences, but that sorrow does not obliterate his crime, still less entitle him to rewards. Yet there is connection between repentance and pardon, and meekness in the exercise of mercy towards the penitent —

1. On God's part. For repentance glorifies God (Joshua 7:19).

2. On the part of the penitents. It incites to loathing of the sin, and to adoration of Divine grace. So God insists on the condition, "If they be humbled, then will I pardon." For then God can do it consistently with His honour, and they will make a suitable improvement of the mercy vouchsafed them.

III. THE GROUND AND MEASURE OF THAT MERCY WHICH PENITENTS MAY EXPECT. God's covenant with their ancestors was the basis and warrant of His mercy to Israel (vers. 42, 44, 45). His covenant with us in Christ is our hope and guarantee.

1. Be thankful that you are yet within reach of mercy.

2. Have especial respect unto the covenant of grace. It is to that God looks, and to that should we look also. It is the only basis on which mercy and redemption are possible.

(C. Simeon, M. A.)

I. THAT THE WAY WAS LEFT OPEN FOR THE REBELLIOUS TO RETURN.

1. It was the way of reflection.

2. It was the way of confession.

3. It was the way of humiliation.They were not to return proudly, feeling they had not been rewarded according to their iniquities. The way is still open for the vilest to return; for, the New Testament teaches that these are the steps in the ladder of life, out of sin to holiness, from earth to heaven, from self to God, viz.: Repentance, conversion, consecration.

II. THAT IF THE REBELLIOUS RETURNED TO THE LORD IN HIS OWN APPOINTED WAY HE WOULD GRACIOUSLY RECEIVE THEM.

1. He would do so for the sake of their fathers. He would remember His covenant with Abraham, Isaac, and Jacob.

2. He would do so for the sake of His name. "For I am the Lord." He had purposed, as well as promised, to deal mercifully with them.

3. He would do so for the sake of the land. He had selected Canaan as the arena where He would specially display His glory to men, and He would not allow it to lie waste for ever.

4. He would do it for the sake of His covenant. "I will remember My covenant." The Lord does not make a covenant and then tear it rashly to pieces; if broken by man He will speedily renew, nor allow the irregularities and irreligion of men to thwart His beneficent arrangements. Here, indeed, was a resplendent bow of many colours, beaming with the beautiful light of the mild and merciful countenance of the Most High. What encouragement for sinful men to return to the Lord, "for He will have mercy upon them, and abundantly pardon." The Levitical law closes with offers of mercy, the last words of the law are words of entreaty and promise.

(W. H. Jellie.)

"I will for their sake remember the covenant of their ancestors."

I. THE VOWS AND PRAYERS OF A GOODLY PARENTAGE EXERCISE INFLUENCE UPON THE DIVINE PLANS. That "covenant "is thrice referred to as determining God's arrangements (vers. 42, 44, 45). Note Job's prayers for his children (Job 1:5; cf. with ver. 10), "Made a hedge about Job and about his house."

II. OVER LONG INTERVALS THE INFLUENCE OF PARENTAL COVENANTS EXTEND. This "covenant" with Abraham was made 1900 years B.C. (Genesis 15:13, 14). It is now 1900 years A.D., yet the word stands, "They are beloved for the fathers sakes. For the gifts and calling of God are without repentance (Romans 11:28, 29). God is at work, though He seems to wait. "In due season ye shall reap if ye faint not." Praying soul, anxious heart, clinging to the promises — "Hope, and be undismayed; God hears thy cries, and counts thy tears, God shall lift up thy head."

III. HOW GRAND THE LINK BETWEEN A PARENT'S PIETY AND THE CHILDREN'S DESTINY!

1. Live and pray for your descendants.

2. Value the sacred benefits even though as yet unrealised, of a godly ancestry.

3. Rest in the unfailing pledge of God to reward piety and prayer.

(W. H. Jellie.)

It is recorded of Edward I., that, being angry with a servant of his in the sport of hawking, he threatened him sharply. The gentleman answered, It was well there was a river between them. Hereat the king, more incensed, spurred his horse into the depth of the river, not without extreme danger of his life, the water being deep and the banks too steep and high for his ascending, Yet, at last recovering land, with his sword drawn, he pursued the servant, who rode as fast from him. But finding himself too ill-horsed to outride the angry king, he reined, lighted, and, on his knees, exposed his neck to the blow of the king's sword. The king no sooner saw this but he put up his sword and would not touch him. A dangerous water could not withhold him from violence; yet his servant's submission did soon pacify him. While man flies stubbornly from God, He that rides upon the wings of the wind posts after him with sword of vengeance drawn. But when in dust and ashes he humbles himself, and stands to His mercy, the wrath of God is soon appeased..

People
Egyptians, Isaac, Israelites, Jacob, Moses
Places
Mount Sinai
Topics
Decisions, Established, Israelites, Judgments, Laws, Mount, Ordinances, Regulations, Rules, Sinai, Sons, Statutes
Outline
1. Of idolatry
2. Reverence
3. A blessing to those who keep the commandments
14. A curse to those who break them
40. God promises to remember those who repent

Dictionary of Bible Themes
Leviticus 26:46

     4269   Sinai, Mount

Leviticus 26:40-46

     1349   covenant, at Sinai
     7216   exile, in Assyria

Library
Emancipated Slaves
I am the Lord your God, which brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bands of your yoke, and made you go upright.'--LEV. xxvi. 13. The history of Israel is a parable and a prophecy as well as a history. The great central word of the New Testament has been drawn from it, viz. 'redemption,' i.e. a buying out of bondage. The Hebrew slaves in Egypt were 'delivered.' The deliverance made them a nation. God acquired them for Himself, and
Alexander Maclaren—Expositions of Holy Scripture

Lii. Trust in God.
15th Sunday after Trinity. S. Matt. vi. 31. "Seek ye first the kingdom of God, and His righteousness." INTRODUCTION.--We read in ancient Roman history that a general named Aemilius Paulus was appointed to the Roman army in a time of war and great apprehension. He found in the army a sad condition of affairs, there were more officers than fighting men, and all these officers wanted to have their advice taken, and the war conducted in accordance with their several opinions. Then Aemilius Paulus
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

A Reformer's Schooling
'The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chislev, in the twentieth year, as I was in Shushan the palace, 2. That Hanani, one of my brethren, came, he and certain men of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem. 3. And they said unto me, The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and
Alexander Maclaren—Expositions of Holy Scripture

a survey of the third and closing discourse of the prophet
We shall now, in conclusion, give a survey of the third and closing discourse of the prophet. After an introduction in vi. 1, 2, where the mountains serve only to give greater solemnity to the scene (in the fundamental passages Deut. xxxii. 1, and in Is. 1, 2, "heaven and earth" are mentioned for the same purposes, inasmuch as they are the most venerable parts of creation; "contend with the mountains" by taking them in and applying to [Pg 522] them as hearers), the prophet reminds the people of
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Repentance
Then has God also to the Gentiles granted repentance unto life.' Acts 11: 18. Repentance seems to be a bitter pill to take, but it is to purge out the bad humour of sin. By some Antinomian spirits it is cried down as a legal doctrine; but Christ himself preached it. From that time Jesus began to preach, and to say, Repent,' &c. Matt 4: 17. In his last farewell, when he was ascending to heaven, he commanded that Repentance should be preached in his name.' Luke 24: 47. Repentance is a pure gospel grace.
Thomas Watson—The Ten Commandments

The Second Commandment
Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am o jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of then that hate me; and shewing mercy unto thousands of them that love me and keep my commandments.' Exod 20: 4-6. I. Thou shalt not
Thomas Watson—The Ten Commandments

Covenanting Provided for in the Everlasting Covenant.
The duty of Covenanting is founded on the law of nature; but it also stands among the arrangements of Divine mercy made from everlasting. The promulgation of the law, enjoining it on man in innocence as a duty, was due to God's necessary dominion over the creatures of his power. The revelation of it as a service obligatory on men in a state of sin, arose from his unmerited grace. In the one display, we contemplate the authority of the righteous moral Governor of the universe; in the other, we see
John Cunningham—The Ordinance of Covenanting

Solomon's Temple Spiritualized
or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us More Easily into the Glory of New Testament Truths. 'Thou son of man, shew the house to the house of Isreal;--shew them the form of the house, and the fashion thereof, and the goings out hereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof.'--Ezekiel 43:10, 11 London: Printed for, and sold by George Larkin, at the Two Swans without Bishopgate,
John Bunyan—The Works of John Bunyan Volumes 1-3

Appendix ix. List of Old Testament Passages Messianically Applied in Ancient Rabbinic Writings
THE following list contains the passages in the Old Testament applied to the Messiah or to Messianic times in the most ancient Jewish writings. They amount in all to 456, thus distributed: 75 from the Pentateuch, 243 from the Prophets, and 138 from the Hagiorgrapha, and supported by more than 558 separate quotations from Rabbinic writings. Despite all labour care, it can scarcely be hoped that the list is quite complete, although, it is hoped, no important passage has been omitted. The Rabbinic references
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Mercy of God
The next attribute is God's goodness or mercy. Mercy is the result and effect of God's goodness. Psa 33:5. So then this is the next attribute, God's goodness or mercy. The most learned of the heathens thought they gave their god Jupiter two golden characters when they styled him good and great. Both these meet in God, goodness and greatness, majesty and mercy. God is essentially good in himself and relatively good to us. They are both put together in Psa 119:98. Thou art good, and doest good.' This
Thomas Watson—A Body of Divinity

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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