Leviticus 26:45
But for their sake I will remember the covenant with their fathers, whom I brought out of the land of Egypt in the sight of the nations, that I might be their God. I am the LORD."
But for their sake
This phrase emphasizes God's enduring compassion and mercy towards His people. The Hebrew word for "sake" here is "l'ma'an," which conveys purpose or intent. It underscores that God's actions are not arbitrary but are deeply rooted in His love and commitment to His people. Historically, this reflects God's consistent pattern of acting for the benefit of Israel, even when they are undeserving, highlighting His grace.

I will remember
The Hebrew word "zakar" is used here, meaning to recall or bring to mind. In the biblical context, when God "remembers," it signifies His intention to act upon His promises. This is not a mere mental exercise but a commitment to fulfill His covenantal obligations. It reassures believers of God's faithfulness and His active role in history.

the covenant with their fathers
This refers to the Abrahamic, Isaac, and Jacob covenants, foundational promises that God made to the patriarchs. The Hebrew word "berit" for covenant signifies a binding agreement, often sealed with a solemn oath. This covenant is central to Israel's identity and God's redemptive plan, reminding believers of the unbreakable nature of God's promises.

whom I brought out of the land of Egypt
This phrase recalls the Exodus, a pivotal event in Israel's history. The Hebrew verb "yatsa" means to bring out or deliver, highlighting God's power and sovereignty. The Exodus is a symbol of salvation and liberation, prefiguring the ultimate deliverance through Christ. It serves as a reminder of God's ability to rescue and redeem His people.

in the sight of the nations
The phrase underscores the public nature of God's actions. The Hebrew word "goyim" for nations indicates that God's dealings with Israel were meant to be a testimony to the world. This reflects the missional aspect of Israel's calling, to be a light to the nations, and points to the universal scope of God's redemptive plan.

that I might be their God
This phrase encapsulates the purpose of the covenant relationship. The Hebrew word "Elohim" for God signifies not just a deity but a personal, relational God who desires to dwell among His people. It highlights the intimate relationship God seeks with His people, a theme that runs throughout Scripture and finds fulfillment in the New Covenant through Christ.

I am the LORD
The declaration "I am the LORD" uses the divine name "YHWH," which is often translated as "LORD." This name reveals God's eternal, self-existent nature and His covenantal faithfulness. It serves as a powerful reminder of His authority and the assurance that He will accomplish His purposes. This statement is a cornerstone of faith, affirming God's unchanging character and His sovereign rule over all creation.

Persons / Places / Events
1. The Israelites
The descendants of Abraham, Isaac, and Jacob, chosen by God to be His people and recipients of His covenant.

2. Egypt
The land from which God delivered the Israelites, symbolizing bondage and oppression.

3. The Covenant
The solemn agreement between God and the Israelites, including promises of blessing for obedience and consequences for disobedience.

4. The Ancestors
Refers to the patriarchs Abraham, Isaac, and Jacob, with whom God initially established His covenant.

5. The Nations
The surrounding peoples who witnessed God's mighty acts and the unique relationship between God and Israel.
Teaching Points
God's Faithfulness
God's commitment to His covenant is unwavering, even when His people are unfaithful. This assures us of His steadfast love and reliability.

The Importance of Remembrance
Remembering God's past faithfulness strengthens our faith and encourages us to trust Him in present circumstances.

Covenant Relationship
Our relationship with God is based on His promises and character, not our merit. This should lead us to humility and gratitude.

Witness to the Nations
God's actions in history serve as a testimony to the world of His power and faithfulness. Our lives should similarly reflect His glory to others.

Hope in Restoration
Even when we stray, God’s promise of restoration remains. This gives us hope and motivation to return to Him.
Bible Study Questions
1. How does understanding God's covenant with the Israelites enhance our appreciation of His faithfulness today?

2. In what ways can we actively remember and celebrate God's past faithfulness in our own lives?

3. How does the concept of a covenant relationship with God influence our daily walk with Him?

4. What are some practical ways we can be a witness to God's faithfulness in our communities?

5. How can the promise of restoration encourage us when we feel distant from God? What steps can we take to return to Him?
Connections to Other Scriptures
Genesis 17
The establishment of the covenant with Abraham, promising numerous descendants and a special relationship with God.

Exodus 6
God's promise to deliver the Israelites from Egypt, emphasizing His faithfulness to the covenant.

Deuteronomy 7
A reminder of God's love and faithfulness, choosing Israel not because of their greatness but because of His promise to their ancestors.

Psalm 105
A recounting of God's faithfulness to His covenant and His mighty works on behalf of Israel.

Romans 11
Paul discusses God's faithfulness to Israel and His unchanging promises, even in the face of their disobedience.
Temporal Rewards and PunishmentsR.M. Edgar Leviticus 26:1-46
Gains of a Good AncestryW. H. Jellie.Leviticus 26:40-45
God's Promises to PenitentsC. Simeon, M. A.Leviticus 26:40-45
Sorrow unto SalvationW. Clarkson Leviticus 26:40-45
The Advantage of SubmissionLeviticus 26:40-45
The Bow in the CloudW. H. Jellie.Leviticus 26:40-45
Hope for IsraelJ.A. Macdonald Leviticus 26:40-46
The Gracious Invitation to RepentanceR.A. Redford Leviticus 26:40-46
People
Egyptians, Isaac, Israelites, Jacob, Moses
Places
Mount Sinai
Topics
Agreement, Ancestors, Covenant, Egypt, Fathers, Forefathers, Forth, Heathen, Mind, Nations, Remember, Remembered, Sake, Sakes, Sight
Dictionary of Bible Themes
Leviticus 26:45

     5651   ancestors

Leviticus 26:40-46

     1349   covenant, at Sinai
     7216   exile, in Assyria

Leviticus 26:42-45

     4208   land, divine responsibility

Leviticus 26:44-45

     7135   Israel, people of God

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 Scripture

Lii. 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

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