And I will set My face against you, so that you will be defeated by your enemies. Those who hate you will rule over you, and you will flee when no one pursues you. I will set My face against youThe phrase "I will set My face against you" is a powerful expression of divine disfavor. In Hebrew, the word for "face" is "פָּנִים" (panim), which often signifies presence or attention. When God sets His face against someone, it indicates a deliberate turning away of His favor and protection. This is a solemn warning to the Israelites that their covenant relationship with God is conditional upon their obedience. Historically, this reflects the covenantal context of the Mosaic Law, where blessings and curses were contingent upon Israel's faithfulness. and you will be defeated by your enemies
The phrase "you will be defeated by your enemies" underscores the consequence of divine disfavor. The Hebrew root for "defeated" is "נָגַף" (nagaph), meaning to be smitten or struck down. This is not merely a military defeat but a spiritual and moral collapse resulting from the absence of God's protection. In the historical context of ancient Israel, military defeat was a tangible sign of divine judgment, as seen in various instances throughout the Old Testament, such as the Babylonian exile. Those who hate you will rule over you
"Those who hate you will rule over you" speaks to the loss of autonomy and subjugation to foreign powers. The Hebrew word for "rule" is "רָדָה" (radah), which implies dominion or control. This phrase highlights the reversal of the intended order where Israel, meant to be a light to the nations, becomes subservient to them. This is a recurring theme in Israel's history, where disobedience leads to oppression by surrounding nations, as seen in the periods of the Judges and the Babylonian captivity. and you will flee when no one pursues you
The final phrase, "and you will flee when no one pursues you," illustrates the psychological and spiritual turmoil resulting from separation from God. The Hebrew root "נוּס" (nus) means to flee or escape, often used in contexts of fear or panic. This irrational fear is a metaphor for the internal chaos and lack of peace that comes from being outside of God's will. It serves as a poignant reminder of the peace and security found only in obedience to God, contrasting with the fear and instability of life apart from Him. Persons / Places / Events 1. GodThe speaker in this verse, expressing His response to Israel's disobedience. 2. IsraelitesThe recipients of God's covenant and the ones being warned of the consequences of disobedience. 3. EnemiesThose who will defeat and rule over the Israelites as a result of their disobedience. 4. Covenant at SinaiThe broader context of Leviticus, where God establishes His covenant with Israel, including blessings for obedience and curses for disobedience. 5. Promised LandThe land given to the Israelites, where these blessings and curses would manifest based on their faithfulness. Teaching Points The Seriousness of DisobedienceGod's warning in Leviticus 26:17 underscores the seriousness of turning away from His commands. Disobedience leads to tangible consequences, including defeat and oppression. God's Sovereignty and JusticeThis verse highlights God's sovereign control over nations and His just nature. He allows consequences to unfold as a means of correction and to uphold His covenant. The Importance of RepentanceWhile the verse speaks of judgment, it also implicitly calls for repentance. The broader biblical account shows that turning back to God can restore His favor. Spiritual Warfare and VigilanceThe idea of fleeing when no one pursues can be seen as a metaphor for spiritual unrest and fear that comes from being out of alignment with God. Staying vigilant in faith can prevent unnecessary fear and anxiety. Community and LeadershipThe verse serves as a reminder of the impact of collective disobedience. Leaders and communities must strive to uphold God's standards to avoid communal consequences. Bible Study Questions 1. How does Leviticus 26:17 reflect the nature of God's covenant with Israel, and what does this teach us about the importance of obedience in our own lives? 2. In what ways do the consequences described in this verse manifest in the historical account of Israel, and how can we learn from their experiences? 3. How can we apply the principle of repentance found in the broader context of Leviticus 26 to our personal and communal spiritual lives today? 4. What are some modern-day "enemies" or challenges that might arise from disobedience to God, and how can we address them through faith and obedience? 5. How does the assurance found in Romans 8:31 provide comfort and contrast to the warning in Leviticus 26:17, and what steps can we take to ensure we are aligned with God's will? Connections to Other Scriptures Deuteronomy 28This chapter parallels Leviticus 26, detailing blessings for obedience and curses for disobedience, emphasizing the covenant relationship. Judges 2Illustrates the cycle of Israel's disobedience, oppression by enemies, and eventual repentance, reflecting the consequences outlined in Leviticus 26:17. 2 Chronicles 7:14Offers a solution to the problem of disobedience, highlighting repentance and turning back to God as a means to restore favor. Romans 8:31Contrasts the idea of God being against someone with the assurance that if God is for us, no one can be against us, emphasizing the importance of being in right relationship with God. People Egyptians, Isaac, Israelites, Jacob, MosesPlaces Mount SinaiTopics Broken, Defeated, Dominion, Enemies, Face, Fled, Flee, Flight, Hate, Haters, Hating, None, Pursues, Pursueth, Pursuing, Reign, Routed, Rule, Ruled, Rulers, Slain, Smitten, StruckDictionary of Bible Themes Leviticus 26:17 1255 face of God
5290 defeat Leviticus 26:14-17 5607 warfare, examples
6232 rejection of God, results
8786 opposition, to sin and evil
8840 unfaithfulness, to God Leviticus 26:14-20 8032 trust, lack of
8833 threats Leviticus 26:14-39 5827 curse
6026 sin, judgment on Leviticus 26:15-17 1349 covenant, at Sinai Leviticus 26:15-20 9210 judgment, God's 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 26:17 NIVLeviticus 26:17 NLTLeviticus 26:17 ESVLeviticus 26:17 NASBLeviticus 26:17 KJV
Leviticus 26:17 Commentaries
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