I will destroy your high places, cut down your incense altars, and heap your lifeless bodies on the lifeless remains of your idols; and My soul will despise you. Sermons
I. IN LARGE MEASURE, GOD'S TREATMENT OF US IS QUITE IRRESPECTIVE OF OUR CONDUCT TOWARD HIM. He has done much for us from the promptings of his own generous and beneficent nature. As the sun gives light because it is light, regardless of the objects on which it shines, so our God, who is a Sun (Psalm 84:11), is sending forth beams of truth, love, beauty, happiness, because in him is all fullness, and from that abundance there must flow blessing and bounty on every hand (see Psalm 103:10, 11; Matthew 5:45). II. IN LARGE MEASURE, GOD'S TREATMENT OF US DEPENDS ON OUR ATTITUDE TOWARD HIM. 1. Right feeling on our part is reciprocated with kind feeling on his. If we love him, he will love us and come to us (John 14:23). 2. Rebellious conduct on our part brings down adverse action on his part. If we" will walk contrary to him, he will walk contrary to us, and punish us for our sins." The greater part of this chapter (verses 14-39) is a terrible admonition that, if we provoke God by our willful disobedience, we must expect to find his hand against us in all the paths of life, our growing iniquity meeting with his multiplying wrath and darkening retribution. 3. Repentant action on our part is met by returning favour on his (Jeremiah 3:22; Joel 2:12-14; Isaiah 44:22; Isaiah 55:7). Let the prodigal son arise to return, and, "while yet a great way off," the heavenly Father will run to meet and to welcome him (Luke 15). III. GOD'S GOODNESS TO US WILL SEEM TO US TO VARY ACCORDING TO THE RECTITUDE OF OUR SOULS TOWARD HIM. As men seem to us to be just or unjust, kind or unkind, according to the position we occupy toward them, so also does the Father of spirits. "All the paths of the Lord are" (and are seen to be) "mercy and truth unto such as keep his covenant and his testimonies" (Psalm 25:10). But the ways of the Lord will seem "contrary" to the rebellious. With the merciful man God shows himself merciful; with the froward he shows himself froward (Psalm 18:26). The guilty will exclaim against the inequality of God's dealings (Ezekiel 33:17). He will seem unjust because they are unholy, because their spirit is false and wrong (Matthew 20:15). Those who fear God and love his Son their Saviour, join in the psalm of the Church on earth, "The Lord is righteous in all his ways,... his tender mercies are over all his works" (Psalm 145); they anticipate the strain of the Church in heaven, "Just and true are thy ways, thou King of saints" (Revelation 15:3). - C.
If ye walk in My statutes, and keep My commandments, and do them. I. WHEREIN A NATION'S RELIGIOUS LIFE CONSISTS. The recognised presence of God in the midst of the people (vers. 11, 12) may be realised —1. In sanctuaries consecrated to Divine worship throughout the land, and in assembled congregations gathering to adore Him (ver. 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 (vers. 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 (vers. 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 (ver. 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 (ver. 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 (ver. 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 (ver. 10). 6. Religion enjoins Sabbath observance and sanctuary services (ver. 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 (vers. 11, 12). III. WITHIN A RELIGIOUS NATION GOD PLEDGES HIMSELF TO DWELL. And where He makes His tabernacle (ver. 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" (ver. 6), for He will be as a "defence to His people." 3. Sanctity will flourish. Intercourse with God (ver. 12) will elevate, refine, and grace a people's character and life. (W. H. Jellie.) (J. Cumming, D. D.) (Andrew Thomson, D. D.) There is in ver. 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. 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.) 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.) 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. 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.) St. , 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.) People Egyptians, Isaac, Israelites, Jacob, MosesPlaces Mount SinaiTopics Abhor, Altars, Bodies, Broken, Carcases, Carcasses, Cast, Cut, Dead, Destroy, Destroyed, Destruction, Disgust, Forms, Heap, Idols, Images, Incense, Lay, Lifeless, Loathed, Overturning, Perfume, Pile, Places, Remains, Soul, Sun-images, Sun-pillars, WasteOutline 1. Of idolatry2. 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 26:30 5827 curse Library Emancipated SlavesI 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. A Reformer's Schooling a survey of the third and closing discourse of the prophet Repentance The Second Commandment Covenanting Provided for in the Everlasting Covenant. Solomon's Temple Spiritualized Appendix ix. List of Old Testament Passages Messianically Applied in Ancient Rabbinic Writings The Mercy of God Leviticus Links Leviticus 26:30 NIVLeviticus 26:30 NLT Leviticus 26:30 ESV Leviticus 26:30 NASB Leviticus 26:30 KJV Leviticus 26:30 Bible Apps Leviticus 26:30 Parallel Leviticus 26:30 Biblia Paralela Leviticus 26:30 Chinese Bible Leviticus 26:30 French Bible Leviticus 26:30 German Bible Leviticus 26:30 Commentaries Bible Hub |
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