If you walk in hostility toward Me and refuse to obey Me, I will multiply your plagues seven times, according to your sins. If you walk in hostility toward MeThe phrase "walk in hostility" is derived from the Hebrew word "קֶרִי" (qeri), which implies a deliberate opposition or stubbornness. In the ancient Near Eastern context, walking symbolized one's way of life or conduct. Here, it suggests a conscious choice to live in defiance against God. Historically, Israel's relationship with God was covenantal, requiring obedience and faithfulness. Hostility toward God was not merely passive disobedience but an active rebellion against His divine authority and covenantal love. and refuse to obey Me
The Hebrew root for "refuse" is "מָאֵן" (ma'en), indicating a willful rejection or denial. Obedience in the biblical sense is not just about following rules but aligning one's heart and actions with God's will. In the historical context of Leviticus, obedience was a sign of loyalty and trust in God's provision and protection. Refusal to obey was tantamount to breaking the covenant, which had severe spiritual and communal consequences. I will multiply your afflictions
The term "multiply" comes from the Hebrew "יָסַף" (yasaph), meaning to increase or add. This multiplication of afflictions is a direct response to the people's multiplied sins. The concept of afflictions, or "מַכָּה" (makah), often refers to physical, emotional, or spiritual suffering. In the biblical narrative, such afflictions were seen as both a consequence of sin and a means to bring about repentance and restoration. seven times over
The number seven in Hebrew culture is significant, symbolizing completeness or perfection. By stating "seven times over," the text emphasizes the fullness and thoroughness of the consequences. This is not merely punitive but serves as a complete measure to bring the people back to a state of covenantal faithfulness. The use of "seven" underscores the seriousness of the covenant and the depth of God's desire for His people to return to Him. as your sins deserve
The phrase "as your sins deserve" reflects the principle of divine justice. The Hebrew word for "sins" is "חַטָּאָה" (chatta'ah), which conveys the idea of missing the mark or falling short of God's standards. In the biblical worldview, sin disrupts the harmony between God and humanity, and justice requires that sin be addressed appropriately. This phrase assures that God's response is not arbitrary but is measured and just, aligning with His holy nature and the covenantal relationship He established with His people. Persons / Places / Events 1. The IsraelitesThe primary audience of Leviticus, the Israelites were God's chosen people, whom He delivered from Egypt and to whom He gave the Law through Moses. 2. MosesThe prophet and leader of the Israelites, Moses received the Law from God on Mount Sinai and communicated it to the people. 3. Mount SinaiThe place where God gave the Law to Moses, including the blessings and curses outlined in Leviticus 26. Teaching Points The Consequences of DisobedienceLeviticus 26:21 warns of increased punishment for continued disobedience. This serves as a reminder that sin has consequences, and persistent rebellion against God leads to further discipline. God's Desire for RepentanceThe purpose of these warnings is not merely punitive but redemptive. God desires His people to turn back to Him, highlighting His patience and mercy. The Importance of Covenant FaithfulnessThe Israelites were in a covenant relationship with God, which required obedience. This principle applies to Christians today, who are called to live faithfully in their covenant with Christ. Understanding God's DisciplineGod's discipline is an expression of His love and desire for His people to grow in holiness. It is important to view hardships as opportunities for spiritual growth and alignment with God's will. The Role of Community in AccountabilityThe communal aspect of the covenant means that individual actions can affect the whole community. Christians are called to hold each other accountable and encourage one another in faithfulness. Bible Study Questions 1. How does Leviticus 26:21 illustrate the seriousness of sin and its consequences in our lives today? 2. In what ways can we see God's mercy and desire for repentance in the warnings given to the Israelites? 3. How does the concept of covenant faithfulness in Leviticus apply to our relationship with Christ? 4. What are some practical ways we can respond to God's discipline in our lives? 5. How can we, as a Christian community, support each other in maintaining faithfulness to God? Connections to Other Scriptures Deuteronomy 28This chapter parallels Leviticus 26, detailing the blessings for obedience and curses for disobedience, emphasizing the covenant relationship between God and Israel. Hebrews 12This New Testament passage discusses God's discipline, drawing a connection to the idea of God using hardships to correct and guide His people. 2 Chronicles 7:14This verse highlights the importance of repentance and turning back to God, which is a central theme in Leviticus 26. People Egyptians, Isaac, Israelites, Jacob, MosesPlaces Mount SinaiTopics Act, Added, Afflictions, Bring, Contrary, Deserve, Ear, Hearken, Hostile, Hostility, Increase, Listen, Multiply, Obey, Opposition, Plague, Plagues, Punishments, Refuse, Seven, Sevenfold, Sins, Unwilling, Walk, Willing, Won'tDictionary of Bible Themes Leviticus 26:21 1653 numbers, 6-10
5764 attitudes, negative to God
8231 discipline, divine Leviticus 26:14-39 5827 curse
6026 sin, judgment on Leviticus 26:21-22 4605 animals, religious role Library Emancipated Slaves
I am the Lord your God, which brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bands of your yoke, and made you go upright.'--LEV. xxvi. 13. The history of Israel is a parable and a prophecy as well as a history. The great central word of the New Testament has been drawn from it, viz. 'redemption,' i.e. a buying out of bondage. The Hebrew slaves in Egypt were 'delivered.' The deliverance made them a nation. God acquired them for Himself, and …
Alexander Maclaren—Expositions of Holy ScriptureLii. Trust in God.
15th Sunday after Trinity. S. Matt. vi. 31. "Seek ye first the kingdom of God, and His righteousness." INTRODUCTION.--We read in ancient Roman history that a general named Aemilius Paulus was appointed to the Roman army in a time of war and great apprehension. He found in the army a sad condition of affairs, there were more officers than fighting men, and all these officers wanted to have their advice taken, and the war conducted in accordance with their several opinions. Then Aemilius Paulus …
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent A Reformer's Schooling
'The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chislev, in the twentieth year, as I was in Shushan the palace, 2. That Hanani, one of my brethren, came, he and certain men of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem. 3. And they said unto me, The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and …
Alexander Maclaren—Expositions of Holy Scripture a survey of the third and closing discourse of the prophet
We shall now, in conclusion, give a survey of the third and closing discourse of the prophet. After an introduction in vi. 1, 2, where the mountains serve only to give greater solemnity to the scene (in the fundamental passages Deut. xxxii. 1, and in Is. 1, 2, "heaven and earth" are mentioned for the same purposes, inasmuch as they are the most venerable parts of creation; "contend with the mountains" by taking them in and applying to [Pg 522] them as hearers), the prophet reminds the people of …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Repentance
Then has God also to the Gentiles granted repentance unto life.' Acts 11: 18. Repentance seems to be a bitter pill to take, but it is to purge out the bad humour of sin. By some Antinomian spirits it is cried down as a legal doctrine; but Christ himself preached it. From that time Jesus began to preach, and to say, Repent,' &c. Matt 4: 17. In his last farewell, when he was ascending to heaven, he commanded that Repentance should be preached in his name.' Luke 24: 47. Repentance is a pure gospel grace. …
Thomas Watson—The Ten Commandments The Second Commandment
Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am o jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of then that hate me; and shewing mercy unto thousands of them that love me and keep my commandments.' Exod 20: 4-6. I. Thou shalt not …
Thomas Watson—The Ten Commandments Covenanting Provided for in the Everlasting Covenant.
The duty of Covenanting is founded on the law of nature; but it also stands among the arrangements of Divine mercy made from everlasting. The promulgation of the law, enjoining it on man in innocence as a duty, was due to God's necessary dominion over the creatures of his power. The revelation of it as a service obligatory on men in a state of sin, arose from his unmerited grace. In the one display, we contemplate the authority of the righteous moral Governor of the universe; in the other, we see …
John Cunningham—The Ordinance of Covenanting Solomon's Temple Spiritualized
or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us More Easily into the Glory of New Testament Truths. 'Thou son of man, shew the house to the house of Isreal;--shew them the form of the house, and the fashion thereof, and the goings out hereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof.'--Ezekiel 43:10, 11 London: Printed for, and sold by George Larkin, at the Two Swans without Bishopgate, …
John Bunyan—The Works of John Bunyan Volumes 1-3 Appendix ix. List of Old Testament Passages Messianically Applied in Ancient Rabbinic Writings
THE following list contains the passages in the Old Testament applied to the Messiah or to Messianic times in the most ancient Jewish writings. They amount in all to 456, thus distributed: 75 from the Pentateuch, 243 from the Prophets, and 138 from the Hagiorgrapha, and supported by more than 558 separate quotations from Rabbinic writings. Despite all labour care, it can scarcely be hoped that the list is quite complete, although, it is hoped, no important passage has been omitted. The Rabbinic references …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Mercy of God
The next attribute is God's goodness or mercy. Mercy is the result and effect of God's goodness. Psa 33:5. So then this is the next attribute, God's goodness or mercy. The most learned of the heathens thought they gave their god Jupiter two golden characters when they styled him good and great. Both these meet in God, goodness and greatness, majesty and mercy. God is essentially good in himself and relatively good to us. They are both put together in Psa 119:98. Thou art good, and doest good.' This …
Thomas Watson—A Body of Divinity Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive …
John Edgar McFadyen—Introduction to the Old Testament Links Leviticus 26:21 NIVLeviticus 26:21 NLTLeviticus 26:21 ESVLeviticus 26:21 NASBLeviticus 26:21 KJV
Leviticus 26:21 Commentaries
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