Leviticus 26:40 Komentář

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.

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, Zac 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.

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.

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. (d) Siphri apud Yalkut, ut supra. (par. 1. fol. 197. 2.)

Idolatry forbidden, Lev 26:1. The Sabbath to be sanctified, Lev 26:2-3. Promises to obedience, of fruitful fields, plentiful harvests, and vintage, Lev 26:4-5. Of peace and security, Lev 26:6. Discomfiture of their enemies, Lev 26:7-9. Of abundance, Lev 26:10. Of the divine presence, Lev 26:11-13. Threatenings against the disobedient, Lev 26:14-15. Of terror and dismay, Lev 26:16. Their enemies shall prevail against them, Lev 26:17-18. Of barrenness, Lev 26:19-20. Of desolation by wild beasts, Lev 26:21-22. And if not humbled and reformed, worse evils shall be inflicted upon them, Lev 26:23-24. Their enemies shall prevail, and they shall be wasted by the pestilence, Lev 26:25-26. If they should still continue refractory, they shall be yet more sorely punished, Lev 26:27-28. The famine shall so increase that they shall be obliged to eat their own children, Lev 26:29. Their carcasses shall be cast upon the carcasses of their idols, Lev 26:30. Their cities shall be wasted, and the sanctuary desolated, Lev 26:31; the land destroyed, Lev 26:32; themselves scattered among their enemies, and pursued with utter confusion and distress, Lev 26:33-39. If under these judgments they confess their sin and return to God, He will remember them in mercy, Lev 26:40-43; visit them even in the land of their enemies, Lev 26:44; and remember His covenant with their fathers, Lev 26:45. The conclusion, stating these to be the judgments and laws which the Lord made between himself and the children of Israel in Mount Sinai, Lev 26:46.

OF IDOLATRY. (Lev 26:1-2) Ye shall make you no idols--Idolatry had been previously forbidden (Exo 20:4-5), but the law was repeated here with reference to some particular forms of it that were very prevalent among the neighboring nations. a standing image--that is, "upright pillar." image of stone--that is, an obelisk, inscribed with hieroglyphical and superstitious characters; the former denoting the common and smaller pillars of the Syrians or Canaanites; the latter, pointing to the large and elaborate obelisks which the Egyptians worshipped as guardian divinities, or used as stones of adoration to stimulate religious worship. The Israelites were enjoined to beware of them.

If they shall confess their iniquity, &c.--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).

Promises and Threats - Leviticus 26 Just as the book of the covenant, the kernel containing the fundamental principles of the covenant fellowship, which the Lord established with the children of Israel whom He had adopted as His nation, and the rule of life for the covenant nation (Ex 20:22-23:19), concluded with promises and threats (Exo 23:20-33); so the giving of the law at Sinai, as the unfolding of the inner, spiritual side of the whole of the covenant constitution, closes in this chapter with an elaborate unfolding of the blessing which would be secured by a faithful observance of the laws, and the curse which would follow the transgression of them. But whilst the former promises and threats (Ex 23) related to the conquest of the promised land of Canaan, the promises in this chapter refer to the blessings which were to be bestowed upon Israel when the land was in their possession (Lev 26:3-13), and the threats to the judgments with which the Lord would visit His disobedient people in their inheritance, and in fact drive them out and scatter them among the heathen (vv. 14-39). When this had been done, then, as is still further proclaimed with a prophetic look into the distant future, would they feel remorse, acknowledge their sin to the Lord, and be once more received into favour by Him, the eternally faithful covenant God (Lev 26:40-45). (Note: When modern critics, who are carried away by naturalism, maintain that Moses was not the author of these exhortations and warnings, because of their prophetic contents, and assign them to the times of the kings, the end of the eighth, or beginning of the seventh century (see Ewald, Gesch. i. 156), they have not considered, in their antipathy to any supernatural revelations from God in the Old Testament, that even apart from any higher illumination, the fundamental idea of these promises and threats must have presented itself to the mind of the lawgiver Moses. It required but a very little knowledge of the nature of the human heart, and a clear insight into the spiritual and ethical character of the law, to enable him to foresee that the earthly-minded, unholy nation would not fulfil the solemn demand of the law that their whole life should be sanctified to the Lord God, that they would transgress in many ways, and rebel against God and His holy laws, and therefore that in any case times of fidelity and the corresponding blessing would alternate with times of unfaithfulness and the corresponding curse, but that, for all that, at the end the grace of God would obtain the victory over the severely punished and deeply humbled nation, and bring the work of salvation to a glorious close. It is true, the concrete character of this chapter cannot be fully explained in this way, but it furnishes the clue to the psychological interpretation of the conception of this prophetic discourse, and shows us the subjective points of contact for the divine revelation which Moses has announced to us here. For, as Auberlen observes, "there is a marvellous and grand display of the greatness of God in the fact, that He holds out before the people, whom He has just delivered from the hands of the heathen and gathered round Himself, the prospect of being scattered again among the heathen, and that, even before the land is taken by the Israelites, He predicts its return to desolation. These words could only be spoken by One who has the future really before His mind, who sees through the whole depth of sin, and who can destroy His own work, and yet attain His end. But so much the more adorable and marvellous is the grace, which nevertheless begins its work among such sinners, and is certain of victory notwithstanding all retarding and opposing difficulties." The peculiar character of this revelation, which must deeply have affected Moses, will explain the peculiarities observable in the style, viz., the heaping up of unusual words and modes of expression, several of which never occur again in the Old Testament, whilst others are only used by the prophets who followed the Pentateuch in their style.) The blessings and curse of the law were impressed upon the hearts of the people in a still more comprehensive manner at the close of the whole law (Deut 28-30), and on the threshold of the promised land.

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 Sa1 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 עון in 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.