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Leviticus
Chapter Twenty-six
Leviticus 26
Chapter Contents
Promises upon keeping the precepts. (1-13) Threatenings
against disobedience. (14-39) God promises to remember those that repent.
(40-46)
Commentary on Leviticus 26:1-13
This chapter contains a general enforcement of all the
laws given by Moses; by promises of reward in case of obedience, on the one
hand; and threatenings of punishment for disobedience, on the other. While
Israel maintained a national regard to God's worship, sabbaths, and sanctuary,
and did not turn aside to idolatry, the Lord engaged to continue to them
temporal mercies and religious advantages. These great and precious promises,
though they relate chiefly to the life which now is, were typical of the
spiritual blessings made sure by the covenant of grace to all believers,
through Christ. 1. Plenty and abundance of the fruits of the earth. Every good
and perfect gift must be expected from above, from the Father of lights. 2.
Peace under the Divine protection. Those dwell in safety, that dwell in God. 3.
Victory and success in their wars. It is all one with the Lord to save by many
or by few. 4. The increase of their people. The gospel church shall be
fruitful. 5. The favour of God, which is the fountain of all Good. 6. Tokens of
his presence in and by his ordinances. The way to have God's ordinances fixed
among us, is to cleave closely to them. 7. The grace of the covenant. All covenant
blessings are summed up in the covenant relation, I will be your God, and ye
shall be my people; and they are all grounded upon their redemption. Having
purchased them, God would own them, and never cast them off till they cast him
off.
Commentary on Leviticus 26:14-39
After God has set the blessing before them which would
make them a happy people if they would be obedient, he here sets the curse
before them, the evils which would make them miserable, if they were
disobedient. Two things would bring ruin. 1. A contempt of God's commandments.
They that reject the precept, will come at last to renounce the covenant. 2. A
contempt of his corrections. If they will not learn obedience by the things
they suffer, God himself would be against them; and this is the root and cause
of all their misery. And also, The whole creation would be at war with them.
All God's sore judgments would be sent against them. The threatenings here are
very particular, they were prophecies, and He that foresaw all their rebellions,
knew they would prove so. TEMPORAL judgments are threatened. Those who will not
be parted from their sins by the commands of God, shall be parted from them by
judgments. Those wedded to their lusts, will have enough of them. SPIRITUAL
judgments are threatened, which should seize the mind. They should find no
acceptance with God. A guilty conscience would be their continual terror. It is
righteous with God to leave those to despair of pardon, who presume to sin; and
it is owing to free grace, if we are not left to pine away in the iniquity we
were born in, and have lived in.
Commentary on Leviticus 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《Concise Commentary on Leviticus》
Leviticus 26
Verse 1
[1] Ye
shall make you no idols nor graven image, neither rear you up a standing image,
neither shall ye set up any image of stone in your land, to bow down unto it:
for I am the LORD your God.
An image — Or
pillar, that is, to worship it, or bow down to it, as it follows. Otherwise
this was not simply prohibited, being practised by holy men, both before and
after this law.
Verse 2
[2] Ye shall keep my sabbaths, and reverence my sanctuary: I am the LORD.
My sanctuary — By
purging and preserving it from all uncleanness, by approaching to it and
managing all the services of it with reverence, and in such manner only as God
hath appointed.
Verse 4
[4] Then
I will give you rain in due season, and the land shall yield her increase, and
the trees of the field shall yield their fruit.
Rain —
Therefore God placed them not in a land where there were such rivers as the
Nile, to water it and make it fruitful, but in a land which depended wholly upon
the rain of heaven, the key whereof God kept in his own hand, that so he might
the more effectually oblige them to obedience, in which their happiness
consisted.
Verse 5
[5] And
your threshing shall reach unto the vintage, and the vintage shall reach unto
the sowing time: and ye shall eat your bread to the full, and dwell in your
land safely.
The vintage —
That is, you shall have so plentiful an harvest, that you shall not be able to
thresh out your corn in a little time, but that work will last till the vintage.
Verse 6
[6] And I will give peace in the land, and ye shall lie down, and none shall
make you afraid: and I will rid evil beasts out of the land, neither shall the
sword go through your land.
The sword —
That is, war, as the sword is oft taken. It shall not enter into it, nor have
passage through it, much less shall your land be made the seat of war.
Verse 8
[8] And
five of you shall chase an hundred, and an hundred of you shall put ten
thousand to flight: and your enemies shall fall before you by the sword.
Five — A
small number; a certain number for an uncertain.
Verse 9
[9] For
I will have respect unto you, and make you fruitful, and multiply you, and
establish my covenant with you.
Establish my covenant — That is, actually perform all that I have promised in my covenant made
with you.
Verse 10
[10] And
ye shall eat old store, and bring forth the old because of the new.
Bring forth —
Or, cast out, throw them away as having no occasion to spend them, or give them
to the poor, or even to your cattle, that you may make way for the new corn,
which also is so plentiful, that of itself it will fill up your barns.
Verse 11
[11] And
I will set my tabernacle among you: and my soul shall not abhor you.
I will set — As
I have placed it, so I will continue it among you, and not remove it from you,
as once I did upon your miscarriage, Exodus 33:7.
Verse 12
[12] And
I will walk among you, and will be your God, and ye shall be my people.
I will walk among you — As I have hitherto done, both by my pillar of cloud and fire, and by my
tabernacle, which have walked or gone along with you in all your journeys, and
staid among you in all your stations, to protect, conduct, instruct, and
comfort you. And I will own you for that peculiar people which I have singled
out of mankind, to bless you here and to save you hereafter.
Verse 13
[13] 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.
Upright —
With heads lifted up, not pressed down with a yoke. It notes their liberty,
security, confidence and glory.
Verse 15
[15] And
if ye shall despise my statutes, or if your soul abhor my judgments, so that ye
will not do all my commandments, but that ye break my covenant:
Break my covenant —
Break your part of that covenant made between me and you, and thereby discharge
me from the blessings promised on my part.
Verse 16
[16] I
also will do this unto you; I will even appoint over you terror, consumption,
and the burning ague, that shall consume the eyes, and cause sorrow of heart:
and ye shall sow your seed in vain, for your enemies shall eat it.
That shall consume the eyes, and cause sorrow
of heart — Two remarkable effects of this distemper,
when it continues long. It eminently weakens the sight, and sinks the spirit.
All chronical diseases are here included in the consumption, all acute in the
burning ague or fever.
Verse 19
[19] And
I will break the pride of your power; and I will make your heaven as iron, and
your earth as brass:
The pride of your power — That is, your strength of which you are proud, your numerous and united
forces, your kingdom, yea, your ark and sanctuary.
I will make your heaven as iron — The heavens shall yield you no rain, nor the earth fruits.
Verse 20
[20] And
your strength shall be spent in vain: for your land shall not yield her
increase, neither shall the trees of the land yield their fruits.
In vain — in
plowing, and sowing, and tilling the ground.
Verse 25
[25] And
I will bring a sword upon you, that shall avenge the quarrel of my covenant:
and when ye are gathered together within your cities, I will send the
pestilence among you; and ye shall be delivered into the hand of the enemy.
The quarrel of my covenant — That is, my quarrel with you for your breach of your covenant made with
me.
Verse 26
[26] And
when I have broken the staff of your bread, ten women shall bake your bread in
one oven, and they shall deliver you your bread again by weight: and ye shall
eat, and not be satisfied.
When I have broken the staff of your bread — By sending a famine or scarcity of bread, which is the staff and support
of man's present life.
Ten women —
That is, ten or many families, for the women took care for the bread and food
of all the family.
By weight —
This is a sign and consequence both of a famine, and of the baking of the bread
of several families together in one oven, wherein each family took care to
weigh their bread, and to receive the same proportion which they put in.
Verse 29
[29] And
ye shall eat the flesh of your sons, and the flesh of your daughters shall ye
eat.
The flesh of your sons — Through extreme hunger. See Lamentations 4:10.
Verse 30
[30] And
I will destroy your high places, and cut down your images, and cast your
carcases upon the carcases of your idols, and my soul shall abhor you.
High places — In
which you will sacrifice after the manner of the Heathens.
The carcases of your idols — So he calls them, either to signify that their idols how specious soever
or glorious in their eyes, were in truth but lifeless and contemptible
carcases; or to shew that their idols should be so far from helping them, that
they should be thrown down and broken with them, and both should lie together
in a forlorn and loathsome state.
Verse 31
[31] And
I will make your cities waste, and bring your sanctuaries unto desolation, and
I will not smell the savour of your sweet odours.
Sanctuaries —
God's sanctuary, called sanctuaries here, as also Psalms 73:17; 74:7; Jeremiah 51:51; Ezekiel 28:18, because there were divers
apartments in it, each of which was a sanctuary, or, which is all one, an holy
place, as they are severally called. And yours emphatically, not mine, for I
disown and abhor it, and all the services you do in it, because you have
defiled it.
I will not smell —
Not own or accept them.
Your sweet odours —
Either of the incense, or of your sacrifices, which when offered with faith and
obedience, are sweet and acceptable to me.
Verse 32
[32] And
I will bring the land into desolation: and your enemies which dwell therein
shall be astonished at it.
Who dwell therein —
Having driven you out and possessed your places.
Verse 33
[33] And
I will scatter you among the heathen, and will draw out a sword after you: and
your land shall be desolate, and your cities waste.
After you —
The sword shall follow you into strange lands, and you shall have no rest
there.
Verse 34
[34] Then
shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in
your enemies' land; even then shall the land rest, and enjoy her sabbaths.
The land shall enjoy her sabbaths — It shall enjoy those sabbatical years of rest from tillage, which you
through covetousness would not give it.
Verse 37
[37] And
they shall fall one upon another, as it were before a sword, when none
pursueth: and ye shall have no power to stand before your enemies.
When none pursueth —
Your guilt and fear causing you to imagine that they do pursue when indeed they
do not.
Verse 39
[39] And
they that are left of you shall pine away in their iniquity in your enemies'
lands; and also in the iniquities of their fathers shall they pine away with
them.
Pine away — Be
consumed and melt away by degrees through diseases, oppressions, griefs, and
manifold miseries.
Verse 40
[40] If
they shall confess their iniquity, and the iniquity of their fathers, with
their trespass which they trespassed against me, and that also they have walked
contrary unto me;
If they shall confess their iniquity, and the
iniquity of their fathers, with their trespass which they have trespassed
against me — That is, with their prevarication with me
and defection from me to idolatry, which by way of eminency he calls their
trespass: and that also they have walked contrary to me, Leviticus 26:41, and that I also have walked
contrary unto them, and have brought them into the land of their enemies - That
is, that they are not come into these calamities by chance, nor by the
misfortune of war, but by my just judgment upon them. And, if then their
uncircumcised, that is, impure, carnal, profane, and impenitent hearts be
humbled, that is, subdued, purged, reformed: if to this confession they add
sincere humiliation and reformation, I will do what follows.
Verse 41
[41] And
that I also have walked contrary unto them, and have brought them into the land
of their enemies; if then their uncircumcised hearts be humbled, and they then
accept of the punishment of their iniquity:
If they accept of —
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.
Verse 42
[42] Then
will I remember my covenant with Jacob, and also my covenant with Isaac, and
also my covenant with Abraham will I remember; and I will remember the land.
I will remember my covenant — 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.
I will remember the land — 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.
Verse 44
[44] And
yet for all that, when they be in the land of their enemies, I will not cast
them away, neither will I abhor them, to destroy them utterly, and to break my
covenant with them: for I am the LORD their God.
For I am the Lord their God — 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.
Verse 46
[46]
These are the statutes and judgments and laws, which the LORD made between him
and the children of Israel in mount Sinai by the hand of Moses.
These are the laws which the Lord made
between him and the children of Israel —
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.
── John Wesley《Explanatory Notes on
Leviticus》
26 Chapter 26
Verse 2
Ye shall keep My Sabbaths, and reverence My sanctuary.
Of the stated times of God’s worship, particularly the Lord’s Day
I. What were the
reasons upon which God might be supposed, under the law, to have instituted
more solemn and set times of worship.
1. As to the reasonableness of the institution in general, it was
highly agreeable to the natural light of mankind upon these following accounts.
2. These are some of the natural reasons upon which we may account
for God’s commanding His people to keep His Sabbath, that is, all the stated
and solemn times of His public worship; but what I have here principally an eye
to is the institution of the Sabbath, which the Jews were so forcibly enjoined
to keep holy in the Fourth Commandment. Now, the two principal reasons of this
institution seem to have been--
II. How far those
reasons, in either respect, hold good under the Christian dispensation.
1. The general reasons I laid down for setting apart some solemn time
for the worship of God certainly extend to us Christians, and to all the
nations under heaven, as well as to the Jews. Indeed, when we consider that to
everything under the sun there is a time, and that the natural order of things
requires there should be so, it seems highly reasonable that some stated
seasons should be appropriated to His service, to whom we owe all the moments
of our time and the capacity of all other enjoyments. Jesus Christ did not come
to destroy any one duty arising from the law of nature or the common principles
of natural religion, but to give all such duties their utmost force.
2. The great difficulty to be considered is how far those reasons,
upon which the Jewish Sabbath in particular was instituted, may be supposed to
affect us Christians.
III. How and in what
manner the Lord’s day ought to be observed.
1. We are to consider the Lord’s Day is a time set apart for the more
public worship and service of God, wherein we are to do Him honour and praise
Him according to His excellent greatness.
2. We ought also on the Lord’s Day to employ ourselves constantly in
the private exercises of religion.
3. As the Lord’s Day is a day of thanksgiving for the public or
private mercies we have received from God, it is a proper exercise of it to
perform acts of mercy and charity to others, and both with respect to their
souls and bodies.
4. As the Lord’s Day is a day devoted to the service of God and
religion, let us take care to sanctify it by religious conversation.
5. That we may better attend these duties, we must not only intermit
our ordinary labours and employments, but take off our thoughts, as much as
possible, from the business of them. (R. Fiddes, D. D.)
Of the stated places of God’s-worship, and in what manner our
reverence towards them ought to be expressed
I. The reasons of
appropriating places to the public worship of God are the same in general under the Christian as
under the mosaic dispensation.
1. One end of God’s appointing the tabernacle, and afterwards the
temple, was to possess the minds of the Jews with more devout affections in
their religious addresses to Him. The place we are in naturally puts us in mind
of the proper business and design of it.
2. It is a principle highly agreeable to the natural notions of
mankind that God is in a special manner present in such places, not only as
they are consecrated to Him, and He has thereby a special propriety in them,
but also by reason of the united prayers which are therein put up to Him, and
which are reasonably presumed to be of more efficacy than those of single
persons to bring down the real and sensible effects of His presence with the
blessings prayed for.
3. The common notions we bare of order and decency require that the
place designed for God’s more immediate service should be appropriated to Him,
and to Him only. Of order, that men may know where to repair on all occasions
to worship God; and of decency, because it is contrary to all the rules of it,
and, indeed, to the ordinary acceptation of holiness throughout the Scriptures,
that what is common or unclean should be promiscuously used with things set
apart for holy and religious uses.
II. Places so
appropriated have a relative holiness in them, and ought therefore to be
reverenced. This is the notion of holiness with respect to things, and persons,
and times, as well as places designed for the service of God, in the Old
Testament, that they were separated from common uses to His own. And if for
this very reason they were accounted sacred then, what imaginable pretence can
there be that the same reason should not render them, and all of them, sacred
now? If it be pretended that the temple was accounted holy by reason of the
legal sacrifices which were offered to God in it, we ask why the Christian
sacrifice of praise and thanksgiving in our churches should not be a sufficient
ground for reputing them holy also? If it be said that there were sensible
effects of God’s presence in the temple upon which it had a peculiar relation
of holiness to Him, we answer that God, as to the spiritual and gracious
effects of His presence, and wherein He manifests it in the most beneficial and
excellent manner, is present in our Christian temples. If it be said, further,
that the temple was built by the special command of God, and upon that account
a certain holiness was ascribed to it, whereas we have no such command for
building any places purely for God’s worship now, it is answered again that the
design of David’s building a temple, and Solomon’s going on with it, do not
appear to have proceeded from any positive and direct command of God. God, it
is true, gave particular directions about building the temple, but it does not
therefore follow that the design of building it was not antecedently laid by
these princes upon natural motives of piety and religion, the same motives upon
which the patriarchs erected sanctuaries or separate places of worship to God
before any positive institution to this end. Shall I now show that our
Christian churches, which I have proved to be sanctuaries in a proper sense,
ought therefore to be reverenced? This is a consequence which flows so
naturally, or rather, indeed, necessarily, from what has been said, that I need
not say much to illustrate it. I shall only observe that we are agreed in other
cases to set a value on things or persons, not in consideration of their
absolute and real worth, but of their relative use or character. An insect is
considered in itself as a living creature more valuable than the brightest or
richest jewel in the world; but we should think him very weak who would for
that reason prefer a butterfly to a diamond, which, by common consent, serves
him to so many more useful ends. For the same reason, with respect to the
different characters of men, or any special relation they bear to God, to the
prince, or to ourselves, we give them different and suitable testimonies of our
esteem. Nay, when we truly honour or love any person, we naturally express a value for everything
that nearly belongs to him or wherein he has a particular interest. Certainly, then,
nothing can be more reasonable than that upon account of the special propriety
God has in places set apart for His service, and for so many holy uses, we
should express our reverence toward such places by all becoming testimonies of
it.
III. Even natural
reason discovers further to us how and in what particulars our reverence
towards such places ought to be
expressed.
1. We are to reverence God’s sanctuary by constantly repairing to it
on all proper occasions.
2. We are to reverence God’s sanctuary by a serious, devout, and
regular behaviour in it.
3. If we reverence God’s sanctuary as we ought, we shall be willing
to contribute what may be thought necessary towards the proper ornaments of it
or the greater solemnity of the public worship in it.
I shall now proceed to a conclusion, with a proper application or
two from what has been said.
1. To those who offend against the first rule I laid down, concerning
the reverence due to God’s sanctuary, by coming late to it, or perhaps after a
considerable part of the service is performed. If you are conscious to
yourselves of any such scandalous, especially if it have been a customary,
irreverence, be careful not to give any further offence to God or man, for it
is really so to both in the same kind--to God, because it is so insolent a
method of presenting ourselves in His courts, in order to beg any blessing or the pardon
of our sins before we have made a humble confession of them; to man, because
the Church, which we are presumed by attending her service to be members of,
has piously directed such a confession at the beginning of her service. Not to
mention the other disorders occasioned by this irreverence, and how contrary it
is to the rule prescribed us by holy David, of worshipping God in the beauty of
holiness (Psalms 29:2; Psalms 96:9). And for the same reason--
2. If your consciences reproach you with any former unbecoming or
irregular behaviour in the sanctuary of God, resolve hereafter to correct so
great an indecency, or rather, indeed, so flaming an impiety.
3. What I shall say to those who have in any signal manner expressed
their zeal for God’s house, by contributing to the beauty or solemnity of it,
shall be by way of encouragement. And certainly men cannot propose to themselves
to show their reverence for God by a more truly pious act--an act whereby they
more immediately glorify Him, in letting their good works shine before men.
This consideration cannot but, at the same time, fill the minds of those who
are concerned in it with a sensible pleasure and satisfaction, and make their
hearts even spring for joy. This was the effect which the preparations of David
and the Israelites for building the temple had upon them (1 Chronicles 29:8).
4. What I would observe, in the last place, is that persons who are
subservient in this respect towards promoting the honour of God may piously
hope that He will by some wise methods pour down His special blessings upon them
as He did upon Obed-Edom and his household, because of the ark of the covenant
of God (2 Samuel 6:11). (R. Fiddes, D. D.)
Verses 3-13
If ye walk in My statutes, and keep My commandments, and do them.
The advantages of religion in a nation’s life
I. Wherein a
nation’s religious life consists. The recognised presence of God in the midst
of the people (Leviticus 26:11-12) may be realised--
1. In sanctuaries consecrated to Divine worship throughout the land,
and in assembled congregations gathering to adore Him (Leviticus 26:2).
2. In sacred literature diffusing religious knowledge among the
people.
3. In benevolent and elevating institutions diffusing Christianity in
its practical forms.
4. In educational agencies for the training of children early in
moral and religious truth.
5. In homes and family life sweetened by the influence of piety.
6. In a legislature ruled by the fear of God and observant of
Scripture precepts.
7. In wealth, gathered righteously, being expended for evangelical
and Christian
ends.
8. In the happy relationship of all social classes, based upon
goodwill and respect.
9. In the stores of harvest and gains of commerce being acknowledged
as God’s providential gifts and generous benefactions (Leviticus 26:4-5). All such public
recognitions of the authority and the claims of religion, emphasise and declare that within
this nation’s life God dwells--known, revered, and served.
II. Advantages
which result to a nation from religion.
1. Religion impels to industry, intelligence, self-respect, and
social improvement; and these will affect every branch of labour and
enterprise, resulting in material prosperity (Leviticus 26:4-5).
2. Religion leads to avoidance of agitation and conflict, checks
greed, ambition, and vainglory,
and thus promotes a wise content among the people, and peaceful relationships
with surrounding nations (Leviticus 26:6).
3. Religion fosters sobriety, energy, and courage, and these
qualities will assert themselves on the fields of war when sad occasion arises,
and will ensure the overthrow of tyranny and the defeat of invasion (Leviticus 26:8).
4. Religion nurtures the wise oversight of homes and families, the
preservation of domestic purity, the development of healthful and intelligent
children, and these will work out in a strong and increasing population (Leviticus 26:9).
5. Religion corrects the intrigues of self-destructive commerce, and
teaches honesty, forethought, and justice in business arrangements; thus
checking waste, extravagance, and insolence, and these issue in the enjoyment of plenty (Leviticus 26:10).
6. Religion enjoins Sabbath observance and sanctuary services (Leviticus 26:2) which nourish holiness in thought
and life, sweeten character, purify the springs of action, incite to righteous
and noble deeds, to social goodwill, to mutual regard, to sacred ministries, to
reverence for Scripture, to recognition of the claims of the unseen world, and
thus bring down upon all people the blessings of God, the Father, the Son, and
the Holy Spirit (Leviticus 26:11-12).
III. Within a
religious nation god pledges himself to dwell. And where He makes His
tabernacle (Leviticus 26:11) there--
1. Happiness will be realised, the joy of the Lord will be known,
“His lovingkindness, which is more than life,” will be enjoyed.
2. Security will be assured. “None make you afraid” (Leviticus 26:6), for He will be as a
“defence to His people.”
3. Sanctity will flourish. Intercourse with God (Leviticus 26:12) will elevate, refine,
and grace a people’s character and life. (W. H. Jellie.)
Temporal blessings connected with obedience
These temporal blessings--peace’s victory over all their enemies,
the fruitfulness of the land, the enjoyment of God’s tabernacle in the midst of
it--all are promised to obedience. This is still true of nations. Nations that
are highest in Christian character will always be highest in every other
national blessing. Just cast your eyes over the map of Europe; and if you had a
thermometer, and could gauge the amount of living Christianity in each nation,
you will find that the nation in which Christianity is purest, rises highest,
spreads the farthest, descends the deepest, is the very nation that is highest
in all that dignifies, ennobles, and blesses a nation. And so, in our own
native land, the victory of our armies in the righteous warfare to which it is
committed, the maintenance of our land in peace and prosperity against all foe
and all invasion, will rest, not only upon the banners of our brave troops, not
only upon the gallantry of our heroic sailors, but far more upon the living
religion that saturates the masses of our country. It is righteousness that
exalteth a nation, and sin is the ruin of a nation. If you will read the
history of nations, you will find this universally true; no nation ever falls
before a foreign foe--it always commits suicide. Nations die suicides; they are
self-slain. Rome fell only because of its inner corruption; the beautiful
sisterhood of Greek states fell by their universal depravity; and our nation
will never fall before a foreign foe as long as it is--what it is now in a
greater degree than any other--a nation that fears God, and works
righteousness, and counts the sunshine of His favour more precious than gold
and silver, and whatsoever things may be weighed or bought. (J. Cumming, D.
D.)
The advantages of faithfully serving God
A Fingo, traveling through Hankey, where the L.M.S. have a
station, sat down to rest at the door of the place of worship; and looking
round on the houses, behind which the gardens were concealed, asked one of the
deacons how the people got food in such a place, for he had formerly known it
as a desert. The deacon told him to look at him and see if he was not in health
and well clothed. He then called a fine child, and told the man to look at it
and see if it was not well fed. The deacon then told him if he would attend
service the next day he would see that it was so with them all. The Fingo rose
to depart, and lifting up his eyes and his right hand to heaven, exclaimed, “It
is always so where that God is worshipped!” (Andrew Thomson, D. D.)
The unbroken continuity of God’s gifts
There is in Leviticus 26:10 a promise as to the fulness of the
Divine gifts, which has a far wider reach and nobler application than to the
harvests and granaries of old Palestine. We may take the words in that aspect,
first, as containing God’s pledge that these outward gifts shall come in
unbroken continuity. And have they not so come to us all, for all these long
years? Has there ever been a gap left yawning? has there ever been a break in
the chain of mercies and supplies? has it not rather been that “one post ran to
meet another”? that before one of the messengers had unladed all his budget,
another’s arrival has antiquated and put aside his store? “Things grown common
lose their dear delight.” “If in His gifts and benefits He were more sparing
and close-handed,” said Luther, “we should learn to be thankful.” But let us
learn it by the continuity of our joys, that we may not need to be taught by
their interruption; and let us still all tremulous anticipation of possible
failure or certain loss by the happy confidence which we have a right to
cherish, that His mercies will meet our needs, continuous as they are, and be
threaded so close together on the poor thread of our lives that no gap will be
discernible in the jewelled circle. May we not apply that same thought of the
unbroken continuity of God’s gifts to the higher region of our spiritual
experience? His supplies of wisdom, love, joy, peace, power to our souls, are
always enough, and more than enough, for our wants. If ever men complain of
languishing vitality in their religious emotions, or of a stinted supply of
food for their truest self, it is their own fault, not His. He means that there should be no
parentheses of famine in our Christian life. It is not His doing if times of
torpor alternate with seasons of quick energy and joyful fulness of life. So
far as He is concerned the fiery is uninterrupted, and if it come to us in jets
and spurts like some intermittent well, it is because our own evil has put some
obstacles to choke the channel and dam out His Spirit from our spirits. The
source is full to overflowing, and there are no limits to the supply. The only
limit is our capacity, which again is largely determined by our desire. So
after all His gifts there is more yet unreceived to possess. After all His
self-revelation there is more yet unspoken to declare. Great as is the goodness
which He has wrought before the sons of men for them that trust in Him, there
are far greater treasures of goodness laid up in the deep mines of God for them
that fear Him. Bars of uncoined treasure and ingots of massy gold lie in His
storehouses, to be put into circulation as soon as we need, and can use them. (A.
Maclaren, D. D.)
Ye shall make you
no idols.
Idolatry interdicted
I. What the
proneness of human nature to idolatry suggests. It shows both the dignity and
depravity of man; that--
1. He is endowed with religious instincts. Capable of worship, of
exercising faith, hope, love, reverence, fear, &c.
2. He is conscious of amenability to some supreme power. Seeks to
propitiate, secure favour, and aid.
3. He is apprehensive of a future state of existence. Ideas vague,
indefinite, absurd, yet the outcome of inward presentiment, &c.
4. He is unable by light of nature to discover God. His knowledge is
so faded, light so dim. How low the soul must have fallen to substitute
“nothings” for the Eternal One! Heathenism has never of itself emerged into the
light of the knowledge of the glory of God, as seen in the voice that has
spoken from heaven, and has been recorded by holy men moved by the Holy Ghost.
II. What indulgence
in idolatry entails.
1. Degradation. Worship of heathen deities demoralising. In their
temples, at their services, the rites observed are grovelling, and, in some
instances, demoniacal.
2. Superstition. Devotees are duped by priests, enslaved by torturing
ritualism, subject and victims of absurd delusions.
3. Misery. Fear the ruling passion, not love. Nothing ennobling,
inspiring, quickening, comforting. Idol worship mocks the longings of the human
soul, cannot appease its hunger, satisfy its thirst.
III. How idolatry
may be abolished. Darkness can only be dispersed by the letting in of light.
The folly of idolatry must be shown, its helplessness, misery, sin by the
spread of the written revelation of heaven, the preaching of the glorious
gospel. (F. W. Brown.)
The common worship of the sanctuary
There are many who make light of the common worship of the
sanctuary, and who are in the habit of depreciating the interest and value of
its influences. They tell us that Nature’s temple is far grander than any human
shrine; that the voices of the birds are a sweeter minstrelsy than that of a
mediocre choir; that they find “sermons in stones” whose eloquence is mightier
and more penetrating than that of a poor preacher with his string of stale
platitudes; and that, therefore, a pleasant country walk is more profitable and
sanctifying than an hour spent in the stuffy atmosphere of church or chapel.
Nay, even their own fireside has more powerful charms, for have they not Bibles
at home, and cannot they read for themselves? and can they not obtain far
better sermons for a few pence per volume than they are likely to hear? No
doubt there is much truth in such reasoning, but it ignores the social needs of
human nature. Man is a social being; social worship is therefore a necessity of
his nature. And its necessity has been universally felt. “Groves, mountains,
grottoes, caves, streams, valleys, plains, lakes, as well as altars and
temples, have been consecrated as the abodes of gods.” Everywhere men have
sought out some shrine at which to offer common and united worship. And in
Christian ages the house of prayer has ever been held in honour, and its
services regarded as hallowed privileges by the best and wisest men. They meet
a deep-seated need of human hearts. As Dr. Geikie has said, “There is a breadth
of human experience, and of understanding of Divine things to be obtained in
the great congregation, in the common confessions, the common prayers, the
common praises, the common exhortation of the sanctuary, which would be sought
in vain in solitudes.” As long as human nature is unchanged, the place of
public worship cannot be superseded. (Howard James.)
Commonness of the idolatrous spirit
Yes, the orthodox Greek Churchman is grievously scandalised at the
image-worship of the Romanist; it is flat idolatry, and he denounces it
vehemently. But what are those pictures, many of them made to stand out with
solid plates of gold and silver? Why, these are pictures of the Virgin or of
her Son, as the case may be, and your anti-idolatrous Greek bows before these
with voluntary humility. He hates image-worship, you see, but stands up for
picture-worship. Behold how sinners disagree in name and unite in spirit! Put
Greek and Roman in a sack together and let the greatest idolater out first: the
wisest solution would be to keep them both in, for Solomon himself would be
puzzled to decide between them. Are there no such inconsistencies among
ourselves? Do we not condemn in one form what we allow in another? Do we not
censure in our neighbours what we allow in ourselves? This query need not be
answered in a hurry; the reply will be the more extensive for a little waiting.
(C. H. Spurgeon.)
Then I will give you rain.--
The philosophy of rain
To understand the philosophy of this beautiful and often sublime
phenomenon, so often witnessed since the creation of the world, and essential
to the very existence of plants and animals, a few facts derived from
observation and a long train of experiments must be remembered.
1. Were the atmosphere everywhere at all times at a uniform
temperature, we should never have rain, or hail, or snow; the water absorbed by
it in evaporation from the sea and the earth’s surface would descend in an
imperceptible vapour, or cease to be absorbed by the air when it was once fully
saturated.
2. The absorbing power of the atmosphere, and consequently its
capability to retain humidity, is proportionably greater in warm than in cold
air.
3. The air near the surface of the earth is warmer than it is in the
region of the clouds. The higher we ascend from the earth the colder do we find
the atmosphere. Hence the perpetual snow on very high mountains in the hottest climate.
Now, when from continued evaporation the air is highly saturated with vapour,
though, if it be invisible and the sky cloudless, if its temperature be
suddenly reduced by cold currents descending from above, or rushing from a
higher to a lower latitude, its capacity to retain moisture is diminished,
clouds are formed, and the result is rain. Air condenses as it cools, and like
a sponge filled with water and compressed, pours out the water which its
diminished capacity cannot hold. How singular, yet how simple, the philosophy
of rain! Who but Omniscience could have devised such an admirable arrangement
for watering the earth? (Dr. Ure.)
Rain from God
St. Ambrose, speaking of great drought in his time, when the
people talked much of rain, he sometimes comforted himself with this hope, Neomenia
dabit pluvias (“The new moon will bring us rain”); yet saith he, “Though
all of us desired to see some showers, yet I wished such hopes might fail, and
was glad that no rain fell, donec precibus ecclesia data esset, &c.,
until it came as a return upon the Church’s prayers, not upon the influence of
the moon, but upon the provident mercy of the Creator.” Such was the religious
care of that good saint then, and the like were to be wished for now, that men
would be exhorted not to be so much taken as they are with the vanity of
astrological predictions, to read the stars less and the Scriptures more, to
eye God in His providence, not the moon so much in its influence, still looking
up unto Him as the primus motor, and upon all other creatures whatsoever
as subordinate. (J. Spencer.)
Verse 8
And five of you shall chase an hundred.
Panic among soldiers
During the Italian war a panic occurred in a whole reserve corps
d’armee of the French forces, and the account is given us by the Hen. Mr.
R-- , the editor of a prominent American journal, who was there, partook of the
fright, and ran himself with the fugitives. Five Austrians, whose retreat was
cut off, rode rapidly into the village where the reserve forces were stationed,
with the design of giving themselves up. The frightened inhabitants cried out,
“The Austrians are coming!” and ran for their lives. The soldiers followed
suit--horse, foot, and dragoons, pell-mell, without waiting to take care of the
wounded, ran fifteen miles without stopping. One wounded French general offered
a large reward to be carried to a place of safety. Mr. R--confesses to have run
ten miles on foot before he stopped. A panic among the loyal troops in the
first battle of Bull’s Run in the American civil conflict, if not the cause of
their defeat, greatly aggravated the disasters of the battle. (Lowrie.)
Verses 14-19
But if ye will not hearken.
National transgression and disaster
I. A nation’s
progressive apostasy.
1. Passive indifference to Divine teachings and appeals: “Not
hearken.”
2. Non-compliance with Divine calls and claims: “Not do.”
3. Contemptuous rejection of God’s statutes: “Despise” (Malachi 3:14-15).
4. Spiritual revolt from all sacred demands: “Your soul abhor My
judgments” (John 3:20; Job 24:13). A fearful departure from God.
5. Violation of all covenant relationship: “Ye break My covenant.”
II. An apostate
nation’s, calamities.
1. Sin brings disease and physical suffering in its train (Leviticus 26:16): “Terror, consumption,
and the burning ague, that shall
consume the eyes and cause sorrow of heart.” Impiety inevitably drifts into
impurity.
2. Failure and penury follow quickly upon habits of indulgence and
impurity: “Sow your seed in vain, for your enemies shall eat it” (Leviticus 26:16). Nothing succeeds in the
hands of a dissipated and dissolute man, and he becomes a prey to his hated
scorners and rivals.
3. A godless life invites the ravages of the enemy (Leviticus 26:17). God withdrew His
protection, and adversaries swept down upon Israel. They who repudiate Divine
government are “taken captive by the devil at his will,” and serve their
enemies. Sin is very cruel. It “slays” its victims; slaughters their virtue,
peace, happiness, hopes; destroys precious souls.
4. Sin also fills the life of wrongdoers with terrors; they “flee
when none pursueth.” Even in nations there is “strong confidence” and “a sound
mind” only when conscious of rectitude and the enjoyment of God’s approval. It
paralyses a people’s heart to feel that Heaven is alienated and Divine favour
lost. Armies, too, have gone with assurance into battles when convinced that
God is with them--as Cromwell’s “Ironsides”--while enemies have fled with
panic, as did the Spanish Armada, when possessed with alarm that God was
against them.
5. There are the yet darker calamities of abject overthrow and Divine
desertion: “I will break the pride of your power, and I will make your heaven
as iron, and your earth as brass” (Leviticus 26:19)--a picture of
prostration and helplessness which finds verification in
God’s warning against rebellion
I. How their sin
is described, which would bring all this misery upon them. Not sins of
ignorance and infirmity--God had provided sacrifices for these; not the sins
they repented of and forsook, but sins presumptuously committed and obstinately
persisted in.
1. A contempt of God’s commandments.
2. A contempt of God’s corrections. Their contempt of God’s Word
would not have brought them to ruin if they had not added to that a contempt of
His rod, which should have brought them to repentance. Three ways this is
expressed.
II. How the misery
is described which their sin would bring upon them.
1. God Himself would be against them; and this is the root and cause
of all their misery.
2. The whole creation would be at war with them; all God’s sore
judgments would be sent against them, for He hath many arrows in His quiver.
The threatenings here are very
particular, because really they were prophecies; and He that foresaw all their
rebellions knew they would prove so (see Deuteronomy 31:16; Deuteronomy 31:29). This long roll of
threatenings shows that evil pursues sinners. Here is
(a) Diseases of body, which should be epidemical (Leviticus 26:16). All diseases are God’s
servants, and do what He appoints them, and are often used as scourges
wherewith He chastiseth a provoking people. The pestilence is threatened (Leviticus 26:25) to meet them when they
are gathered together in their cities for fear of the sword. And the greater
the concourse of people is, the greater desolation doth the pestilence make;
and when it gets among the soldiers that should defend a place, it is of most
fatal consequences.
(b) Famine and scarcity of bread, which should be brought upon them
several ways, as:
(i.) By plunder (Leviticus 26:16): “Your enemies shall eat
it up, and carry it off, as the Madianites did” (Judges 6:5-6).
(ii.) By unseasonable weather, especially the want of rain (Leviticus 26:19); “I will make your
heaven as iron,” letting fall no rain, but reflecting heat; and then the earth
would of course be as hard and dry as brass, and their labour in ploughing and
sowing would be in vain (Leviticus 26:26); for the increase of the
earth depends upon God’s good providence more than upon man’s good husbandry.
(iii.) By the besieging of their cities; for sure that must be supposed
to reduce them to such extremity, as that they should “eat the flesh of their
sons and daughters” (Leviticus 26:29).
(c) War, and the prevalency of their enemies over them: “Ye shall be
slain before your enemies” (Leviticus 26:17).
(d) Wild beasts--lions, and bears, and wolves--which should increase
upon them, and tear in pieces all that came in their way (Leviticus 26:22), as we read of two bears
that in an instant killed forty and two children (2 Kings 2:24). This one of the four
sore judgments threatened (Ezekiel 14:21), which plainly refers to
this chapter. Man was made to have dominion over the creatures, and though many
of them are stronger than he, yet none of them could have hurt him, nay, all of
them should have served him, if he had not first shaken off God’s dominion, and
so lost his own; and now the creatures are in rebellion against him that is in rebellion against
his Maker, and when the Lord of those hosts pleaseth, are the executioners of His
wrath and ministers of His justice.
(e) Captivity, or dispersion: “I will scatter you among the heathen” (Leviticus 26:33) “in your enemies’ land”
(Leviticus 26:34). Never were more people so
incorporated and united among themselves as they were; but for their sin God
would scatter them, so that they should be lost among the heathen, from whom
God had so graciously distinguished them, but with whom they had wickedly
mingled themselves. Yet when they were scattered Divine justice had not done
with them, but would draw out a sword after them, which should find them out,
and follow them, wherever they were. God’s judgments, as they cannot be
outfaced, so they cannot be outrun.
(f) The utter ruin and desolation of their land, which should be so
remarkable that their very enemies themselves, who had helped it forward,
should in the review be astonished at it (Leviticus 26:32).
(i.) Their cities should be waste, forsaken, uninhabited, and all the
buildings destroyed; those that escaped the desolations of war should fall to
decay of themselves.
(ii.) Their sanctuaries should be a desolation, i.e., their
synagogues, where they met for religious worship every Sabbath, as well as
their Tabernacle, where they met thrice year.
(iii.) The country itself should be desolate, not tilled or husbanded (Leviticus 26:34-35); then the land should
enjoy its sabbaths, because they bad not religiously observed the sabbatical
years which God appointed them. They tilled their ground when God would have
them let it rest, justly therefore were they driven out of it; and the
expression intimates that the ground itself was pleased and easy when it was
rid of the burthen of such sinners, under which it had groaned (Romans 8:20. &c.). The captivity in
Babylon lasted seventy years, and so long the land enjoyed her sabbaths, as is
said (2 Chronicles 36:21) with reference
to this here.
(g) The destruction of their idols, though rather a mercy than a
judgment, yet being a necessary piece of justice, is here mentioned, to show
what would be the sin that would bring all these miseries upon them (Leviticus 26:30).
(a) that they should find no acceptance with God (Leviticus 26:31).
(b) That they should have no courage in their wars, but should be
quite dispirited and disheartened (Leviticus 26:17; Leviticus 26:36). Those that cast off the
fear of God expose themselves to the fear of everything else (Proverbs 28:1).
(c) That they should have no hope of the forgiveness of their sins (Leviticus 26:39; Ezekiel 33:10). Note--It is a righteous
thing with God, to leave those to despair of pardon that have presumed to sin;
and it is owing to free grace, if we are not abandoned to pine away in the
iniquity we are born in and have lived in. (Matthew Henry, D. D.)
Imprecations among the ancients
Imprecations like those set forth in our section were not unusual
among the ancients; one brief parallel may here be inserted. When the people of
Cirrba and others had polluted the temple of Delhi and profaned its holy
treasures, the Amphictyons, after having devastated their territories, and sold
the inhabitants as slaves, protested and swore that no one should ever
cultivate the devoted land, and they publicly pronounced this curse: “If any
persons transgress this edict, whether private individuals, or a tribe, or a
people, their land shall, bear no fruit, and the women shall bring forth no
children who resemble their fathers, but shall give birth to monsters; nor
shall the beasts produce young of a normal shape; misfortune shall befall them
in their wars, their tribunals, and their public assemblies; they themselves,
with their houses and their whole race, shall be destroyed; and they shall
never again present to the gods an acceptable offering.” (M. M. Kalisch, Ph.
D.)
God’s warning a blessing
In the summer of 1884, when the cholera was raging in Spain, our
newspapers constantly warned the people that dirt bred disease, and opened up a
highway for the cholera to spread rapidly, if once it reached our shores. This
theme was not dwelt on for the sake of frightening people, for the sake of the
alarm, but to frighten them into doing a good thing which otherwise they would
have left undone. The result, at least in New York City, was most beneficial.
Alarm bred action and action cleansed the city as it never had been cleansed
before. And not only did we have no cholera, but in the fall of 1885 the
death-rate of the city had been unusually low. In this case forewarned was
forearmed, and the warning was a blessing, and not a curse. The same is true of
the patient and his wise physician. The latter sees, perhaps, that the manner
of his patient’s living is injurious. It will end fatally, so he warns him. He
does not do it merely to frighten him, but to frighten him away from the folly
of his present manner of life. (A. F. Schauffler.)
God’s presence a source of blessing to a nation
When the king removes, the court and all the carriages follow
after, and when they are gone the hangings are taken down; nothing is left
behind but bare walls, dust, and rubbish. So if God removes from a man or a
nation where He kept His court, His graces will not stay behind; and if they be
gone, farewell peace, farewell comfort; down go the hangings of all prosperity,
nothing is left behind but confusion and disorder. (J. Spencer.)
God unchangeable
The sun hath but one simple act of shining; yet do we not see that
it doth unite clay and straw, dissolve ice and water? It hardens clay, and
melteth wax; it makes the flowers to smell sweetly, and a dead corpse to scent
loathsomely; the hot fire to be cold, and the cold water hotter; cures one man
with its heat, yet therewith kills another. What is the reason? The cause is in
the several objects, and their divers dispositions and constitutions, and not
in the sun’s act of shining, which is one and the same thing. Or let a
looking-glass be set in the window. Will it not represent to the eye diversity
of objects? If thou go to it in decent and seemly apparel, shalt thou not see
the like figure? If dejected, and in coarse raiment, will it not offer to thy
view the same equal proportion? Do but stretch thyself, bend thy brow, and run
against it, will it not resemble the like person and actions? Where now is the
change--shall we conclude in the glass? No; for it is neither altered from the
place nor in the nature. Thus the change of love and affection is not in God,
but in respect of the object about which it is exercised. If one day God seem
to love us, another to hate us, there is alteration within us first, not any in
the Lord. We shall be sure to find a change, but it must be when we do change
our ways; but God never changeth. Such as we are to ourselves, such will He be
to us; if we run stubbornly against Him, He will walk stubbornly against us;
with the froward He will be froward, but with the meek He will show Himself
meek; yet one and the same God still, in whom there is not the least shadow of
change imaginable. (J. Spencer.)
God proceeds from milder to sharper courses
The physician, when he findeth that the potion which he hath given
his patient will not work, he seconds it with one more violent; but if he
perceive the disease to be settled, then he puts him into a course of physic,
so that, medice misere, he shall have at present but small comfort of
his life. And thus doth the surgeon too: if a gentle plaster will not serve,
then he applies that which is more corroding; and to prevent a gangrene, he
makes use of his cauterising knife, and takes off the joint or member that is
so ill affected. Even so God, when men profit not by such crosses as He hath
formerly exercised them with, when they are not bettered by lighter
afflictions, then He sends heavier, and proceeds from milder to sharper
courses. If the dross of their sin will not come off, He will throw them into
the melting-pot again and again, crush them harder in the press, and lay on
such irons as shall enter more deep into their souls. If He strikes and they
grieve not or they be so foolish that they will not know the judgment of their
God, He will bring seven times more plagues upon them, cross upon cross, loss
upon loss, trouble upon trouble, one sorrow upon the neck of another, till they
are in a manner wasted and consumed. (J. Spencer.)
Verses 27-39
Then I will walk contrary unto you.
God’s determination to punish sinners
I. As affecting
supposition stated. “If ye will not,” &c. The Lord here supposes that His
people may commit three grievous sins:
1. The sin of disobedience. “If ye will not hearken unto Me.” Hence
observe--
2. The sin of incorrigibleness. “If for all this ye will not
hearken.” Note here--
3. The sin of perverseness. “If ye walk contrary to Me.” Observe
again--
II. An awful
consequence declared. “I will walk contrary also to you in fury.” Thus we see
that--
1. Conformable to our character will be our end. If God should deal
thus with us
2. Enforcement of these considerations: we see--
Desolation threatened to Israel
I. How horrifying
the miseries which may befall a privileged people. The miseries of penury and
siege (Leviticus 26:29); of captivity and
slaughter (Leviticus 26:33); of anguish and derision
(Leviticus 26:36); of pitiless misery and
disaster (Leviticus 26:39).
1. None are so secure in grace and privilege that they can disregard
the possibility of a fall.
2. None are so rich in sacred favours as to be beyond danger of their
total loss.
3. None are so honoured by God’s selecting and distinguishing grace
but they may lapse into alienation and desolation.
II. How amazing the
disasters which may devastate a beautiful country. Canaan was a wealthy land, a
scene of loveliness, abundance, and delight. Yet on it came the disasters of
depopulation (Leviticus 26:31), sterility (Leviticus 26:32), desertion (Leviticus 26:35)--even enemies abandoning
it.
1. National plenty and prosperity are conditional upon national
righteousness and piety.
2. National greatness and glory have been withered by the anger of an
insulted God.
3. National strength and safety are only guaranteed as religion is
fostered by the laws of a country, and in the habits and lives of its people.
III. How piteous the
profanation which may despoil a nation’s sanctities! Canaan was the scene of
Jehovah’s sanctuary: the Temple rose on Zion; and the land sent up her tribes
to the celebration of sacred feasts and to the holy worship of God. Yet all her
“sanctuaries” were brought “unto desolation” (Leviticus 26:31), all the fragrance of
her sacrifices became loathsome to Jehovah (Leviticus 26:31), and her desecrated
Sabbaths were avenged in the bleak silence and loneliness which fell on
hallowed scenes (Leviticus 26:34).
1. Religious favours, if abused, may be utterly withdrawn from us.
2. God loathes the offerings once delightful to Him, when the
offerer’s love is estranged.
3. Holy scenes and holy days become a barren mockery if a trifling
spirit alienate the sacred Presence: “Ichabod!” (W. H. Jellie.)
Verse 40-45. If they shall
confess their iniquity.
God’s promises to penitents
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” (Psalms 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 (Leviticus 26:42; Leviticus 26:44-45). 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.)
The bow in the cloud
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.)
Gains of a good ancestry
“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 (Leviticus 26:42; Leviticus 26:44-45). Note Job’s prayers
for his children (Job 1:5; cf. with verse 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.)
The advantage of submission
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..
──《The Biblical Illustrator》