Leviticus 26:12
I will walk among you and be your God, and you will be My people.
I will walk among you
This phrase is deeply rooted in the Hebrew concept of God's immanence. The Hebrew word for "walk" is "הָלַךְ" (halak), which implies a continuous, habitual action. It evokes the imagery of God walking in the Garden of Eden with Adam and Eve (Genesis 3:8), symbolizing intimate fellowship and presence. In the ancient Near Eastern context, deities were often seen as distant and unapproachable, but here, Yahweh promises a personal and ongoing relationship with His people. This promise is a profound assurance of God's desire to be actively involved in the lives of His followers, guiding and sustaining them.

and be your God
The phrase "be your God" underscores the covenant relationship between Yahweh and Israel. The Hebrew word for "God" here is "אֱלֹהִים" (Elohim), which, while plural in form, is singular in meaning when referring to the one true God. This reflects the majesty and power of God, who is not only the Creator but also the personal deity of Israel. Historically, this covenantal promise distinguishes Israel from surrounding nations, affirming that their identity and destiny are bound up with Yahweh's faithfulness and sovereignty.

and you will be My people
This phrase completes the covenant formula, emphasizing mutual belonging. The Hebrew word for "people" is "עַם" (am), which signifies a collective identity chosen and set apart by God. This designation as "My people" is not merely a statement of possession but a declaration of purpose and mission. Israel is called to reflect God's character and to be a light to the nations (Isaiah 42:6). In the broader biblical narrative, this promise finds its ultimate fulfillment in the New Covenant, where believers in Christ are grafted into this identity as God's people (1 Peter 2:9-10).

Persons / Places / Events
1. God (Yahweh)
The covenant-keeping God of Israel, who promises His presence among His people.

2. Israelites
The chosen people of God, recipients of the covenant and the laws given through Moses.

3. Mount Sinai
The place where God gave the Law to Moses, including the blessings and curses found in Leviticus 26.

4. Moses
The leader of the Israelites who received the Law from God and communicated it to the people.

5. The Promised Land
The land of Canaan, which God promised to the descendants of Abraham, Isaac, and Jacob.
Teaching Points
God's Presence
The promise of God walking among His people signifies His intimate presence and fellowship with them. This is a profound assurance of His commitment and love.

Covenant Relationship
The phrase "I will be your God, and you will be My people" underscores the covenant relationship between God and His people, which requires faithfulness and obedience.

Holiness and Obedience
God's presence among His people calls for a response of holiness and obedience. The Israelites were to live according to God's laws as a reflection of their relationship with Him.

Continuity of God's Promise
This promise is not only for the Israelites but extends to all believers through Christ, who fulfills the law and establishes a new covenant.

Hope of Restoration
Even when the Israelites failed, God’s promise remained, pointing to the hope of restoration and renewal through repentance and faith.
Bible Study Questions
1. How does the promise of God walking among His people in Leviticus 26:12 reflect His desire for a relationship with us today?

2. In what ways does the covenant relationship described in Leviticus 26:12 find fulfillment in the New Testament?

3. How can we, as believers, ensure that we are living in a way that reflects our identity as God's people?

4. What are some practical steps we can take to cultivate an awareness of God's presence in our daily lives?

5. How does the promise of God's presence provide hope and encouragement in times of difficulty or failure?
Connections to Other Scriptures
Genesis 17
God's covenant with Abraham, where He promises to be God to Abraham and his descendants.

Exodus 29
God's promise to dwell among the Israelites and be their God, emphasizing His desire for a relationship with His people.

Jeremiah 31
The prophecy of the New Covenant, where God promises to write His law on the hearts of His people and be their God.

2 Corinthians 6
Paul’s reference to believers as the temple of the living God, echoing the promise of God walking among His people.

Revelation 21
The ultimate fulfillment of God dwelling with His people in the New Jerusalem.
The Blessedness of the RighteousJ.A. Macdonald Leviticus 26:1-13
Temporal Rewards and PunishmentsR.M. Edgar Leviticus 26:1-46
Commonness of the Idolatrous SpiritSpurgeon, Charles HaddonLeviticus 26:3-13
Idolatry InterdictedF. W. Brown.Leviticus 26:3-13
Incentives to ObedienceW. Clarkson Leviticus 26:3-13
Rain from GodJ. Spencer.Leviticus 26:3-13
Temporal Blessings Connected with ObedienceJ. Cumming, D. D.Leviticus 26:3-13
The Advantages of Faithfully Serving GodAndrew Thomson, D. D.Leviticus 26:3-13
The Advantages of Religion in a Nation's LifeW. H. Jellie.Leviticus 26:3-13
The Common Worship of the SanctuaryHoward James.Leviticus 26:3-13
The Philosophy of RainDr. Ure.Leviticus 26:3-13
The Unbroken Continuity of God's GiftsA. Maclaren, D. D.Leviticus 26:3-13
Promises and ThreateningsR.A. Redford Leviticus 26:3-39
People
Egyptians, Isaac, Israelites, Jacob, Moses
Places
Mount Sinai
Topics
Habitually, Midst, Present, Walk, Walked
Dictionary of Bible Themes
Leviticus 26:12

     1110   God, present everywhere
     1210   God, human descriptions
     5197   walking
     5395   lordship, human and divine
     5734   relationships
     7021   church, OT anticipations

Leviticus 26:3-12

     6703   peace, divine OT

Leviticus 26:3-13

     1349   covenant, at Sinai

Leviticus 26:11-12

     2227   Immanuel

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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