Section X Final Words of Promise and Warning
Leviticus 26:1-46
Throughout the Pentateuch it is customary for sections of law to be closed with an exhortation to obedience (Exod. 23:20-33; Deut. 28:1-68). So this chapter gives a final word of promise and warning. First, there is a reminder of the prohibition of idolatry (1). This reminder is connected to a statement on the importance of reverencing the sabbaths and the sanctuary (2). Next is given a promise of multiplied blessing if Israel is obedient (3-13). Finally, there is an extended promise of chastening and judgment for disobedience, but the chastening and judgment will be moderated by the Lord's mercy and His remembrance of the covenant and His commitment to it (14-46).
A. IDOLATRY, SABBATHS, AND THE SANCTUARY, 26:1-2
It would seem that this chapter should be the closing chapter of the book. It represents the heart of the covenant commitment of Israel and reminds her of the first table of the Decalogue. Four different terms are used here for idolatrous objects. The first, idols ('elilim), means false gods; it comes from a root which seems to mean “to be weak, worthless, a thing of nought.” The next, graven image (pesel), means something hewn from wood or stone. Standing image (massebah) refers to a stone pillar. Image of stone (maskit) was understood by Rashi to mean a carved stone on which men prostrated themselves or at which one looked.1 The non-iconic nature of the worship of the God of Israel was in absolute contrast to the religion of all of Israel's neighbors and the Scripture never lets us forget it. In this passage the Sabbaths and the reverencing of the sanctuary are made of equal importance with the adherence to the one true God.
The gracious benefits of obedience to the Lord are now pointed out. The unity of all of life is reflected in this passage of promise. The sympathetic relationship between man and nature found in the prophets is portrayed here. If man is right with his Maker, all of life will respond helpfully. Physical plenty (4-5), national victory (6-8), peace, and family fruitfulness (9) will follow. Best of all, God says, I … will be your God, and ye shall be my people (12). This passage recalls the paradise from which man was expelled (Genesis 2—3) and envisions that of which the prophets were yet to speak (Ezek. 48:35; Amos 9: 11-15). The personal character of this promise is reflected in the common use of the first person here as God speaks to His covenant people. His good intent toward them in this promise is guaranteed by His past deliverance of them when they were bondmen (13).
Smith clarifies the meaning of 5 thus: “Threshing shall last for you until the time of vintage, and the time of vintage shall last until sowing time, so that you shall eat all that you want of your food” (Smith-Goodspeed). Eat old store, and bring forth the old (10) is better, “You shall eat what had long been stored, then clear it out for the new” (Berk.).
It is the Lord, the God of Israel, who will give all of these things to His obedient people because He is able and because He wants to do so. It is important to see in this passage an affirmation of God's power as well as His goodwill. We must remember that this word came to a people who were in a world in which all of these benefits were felt to be within the domain of other gods. Thus the passage begins with a denial of the other gods (1-2) and continues with a promise that the God of Israel is able and wills to give the best to His people. The truth may be peculiarly applicable to our world today, in which modern man has come to feel that all of these blessings lie within his own power to attain. Our problem is not dependence upon images of wood and stone but upon scientific processes, human ingenuity, and chance. Modern man needs reminders that health, plenty, and peace are still within the domain of the Lord.
1. If You Will Not Hearken (26:14-39)
If Israel is not obedient to the commandments of the Lord (14), God will respond with chastening, judgment, and destruction. This story is woven into a succession of if clauses (14, 15, 18, 21, et al.) that describe the disobediences which can lead to increasingly dire results. Here is a chapter that illustrates the reluctance of the Lord to afflict His people, but it also demonstrates the fact that Israel's election did not exempt her from the Lord's demand for obedience. The Scriptures do not say that the laws of moral retribution affect only the non-elect. Rather, the elect will receive the greater condemnation because of their knowledge. Here, however, we see the long-suffering character of God, who chastens in hope of saving His own. Physical sicknesses (16), famine (16, 26), plagues (21), pestilence (25), war, enemy oppression (17), devastation (30-33), terror, and captivity (33) will result from walking contrary to the law of the Lord.
Verse 16 is clarified by Moffatt thus: “I will subject you to terrible woes, to consumption and fever that waste the eyes and wear life away; you shall sow seed in vain, for your enemies will eat your crops.” Shall avenge the quarrel of my covenant (25) is better, “I will let loose the sword of war upon you, in punishment for your breach of compact” (Moffatt). Famine conditions are vividly depicted in 26: “When I deprive you of the bread that sustains you, ten of your women will need but one oven for their baking, and your bread shall be doled out in rations, till you never have enough” (Moffatt).
2. If You Will Confess (26:40-46)
If Israel can learn from the chastening of the Lord, two conditions can turn the wrath of God: if they shall confess (40) and if they be humbled (41). These will cause the Lord to remember the covenant (42) which He had made with the fathers and will cause Him to turn His anger and redeem them even as He did their fathers (44-45). How appropriate this chapter is with its philosophy of history for modern nominally Christian nations in the West!