Leviticus 26:2
You must keep My Sabbaths and have reverence for My sanctuary. I am the LORD.
You must keep
The phrase "You must keep" is a directive that implies a continuous, active engagement. The Hebrew root word here is "שָׁמַר" (shamar), which means to guard, watch, or preserve. This suggests not just a passive observance but an active, intentional safeguarding of what follows. In the context of ancient Israel, this was a call to vigilance and dedication, ensuring that the practices and commandments given by God were upheld with sincerity and diligence.

My Sabbaths
The term "Sabbaths" comes from the Hebrew "שַׁבָּת" (shabbat), meaning rest or cessation. The Sabbath was instituted as a day of rest on the seventh day, commemorating God's rest after creation (Genesis 2:2-3). It was a sign of the covenant between God and Israel, a reminder of their deliverance from Egypt (Deuteronomy 5:15). The plural form here indicates not only the weekly Sabbath but also the sabbatical years and other holy convocations. Observing the Sabbath was a declaration of trust in God's provision and a recognition of His sovereignty over time and creation.

and have reverence
The phrase "have reverence" is derived from the Hebrew "יָרֵא" (yare), which means to fear, respect, or stand in awe. This is not a fear of terror but a profound respect and honor. Reverence for God’s sanctuary was a reflection of the Israelites' relationship with God, acknowledging His holiness and their own need for purity and devotion. It was a call to approach God with humility and respect, recognizing His presence and authority.

for My sanctuary
"Sanctuary" in Hebrew is "מִקְדָּשׁ" (miqdash), meaning a holy place or sacred space. The sanctuary was the physical representation of God's dwelling among His people, first in the tabernacle and later in the temple. It was the center of worship and the place where sacrifices were made. Reverence for the sanctuary was essential because it symbolized God's holiness and His desire to be in relationship with His people. It was a place set apart for divine encounter and worship.

I am the LORD
This declaration, "I am the LORD," uses the Hebrew "יְהוָה" (YHWH), the personal name of God revealed to Moses at the burning bush (Exodus 3:14). It is a reminder of God's eternal, self-existent nature and His covenant relationship with Israel. This statement underscores the authority behind the commandments and the reason for obedience. It is a call to recognize God's ultimate authority and to respond in faithfulness and devotion. The phrase serves as a powerful reminder of God's identity and His rightful place as the sovereign ruler and redeemer of His people.

Persons / Places / Events
1. The LORD (Yahweh)
The covenant God of Israel, who commands His people to observe His laws and statutes.

2. Israelites
The chosen people of God, to whom the laws and commandments, including the observance of the Sabbath and reverence for the sanctuary, are given.

3. Sabbath
A day of rest on the seventh day, instituted by God as a sign of the covenant and a reminder of His creation and deliverance.

4. Sanctuary
The holy place where God's presence dwells among His people, initially the Tabernacle and later the Temple in Jerusalem.

5. Moses
The prophet and leader through whom God delivered the laws and commandments to the Israelites.
Teaching Points
Sabbath Observance as Worship
Observing the Sabbath is an act of worship and obedience, acknowledging God's sovereignty and provision. It is a time set apart for rest and reflection on God's goodness.

Reverence for God's Presence
Reverence for the sanctuary reflects a heart attitude of respect and honor towards God. Today, this reverence extends to our bodies as temples of the Holy Spirit and our corporate worship gatherings.

Covenant Relationship
The commands to observe the Sabbath and reverence the sanctuary are rooted in the covenant relationship between God and His people. They serve as reminders of God's faithfulness and our commitment to Him.

Spiritual Rest in Christ
While the physical observance of the Sabbath is important, it points to the deeper spiritual rest found in Jesus Christ. Believers are called to enter this rest through faith and trust in His finished work.

Holiness and Community
Observing God's commands fosters a sense of holiness and community among believers. It encourages accountability and mutual encouragement in living out our faith.
Bible Study Questions
1. How does observing the Sabbath in today's context reflect our relationship with God and our trust in His provision?

2. In what ways can we show reverence for God's sanctuary in our personal lives and corporate worship?

3. How does the concept of spiritual rest in Christ enhance our understanding of the Sabbath?

4. What are some practical ways we can cultivate a heart of reverence and holiness in our daily lives?

5. How can the principles of Sabbath observance and reverence for the sanctuary strengthen our community as believers?
Connections to Other Scriptures
Exodus 20:8-11
The commandment to remember the Sabbath day and keep it holy, emphasizing rest and worship as a reflection of God's rest after creation.

Deuteronomy 5:12-15
Reiterates the Sabbath commandment, highlighting the deliverance from Egypt as a reason for its observance.

Hebrews 4:9-11
Discusses the spiritual rest that believers enter through faith in Christ, connecting the Sabbath rest to the rest found in salvation.

1 Corinthians 3:16-17
Relates to reverence for God's sanctuary, emphasizing that believers are now the temple of the Holy Spirit.

Isaiah 56:6-7
Promises blessings for those who keep the Sabbath and hold fast to God's covenant, extending the invitation to all nations.
Of the Stated Places of God's-WorshipR. Fiddes, D. D.Leviticus 26:2
Of the Stated Times of God's WorshipR. Fiddes, D. D.Leviticus 26:2
Command to Maintain the Public Worship of JehovahR.A. Redford Leviticus 26:1, 2
The Blessedness of the RighteousJ.A. Macdonald Leviticus 26:1-13
Temporal Rewards and PunishmentsR.M. Edgar Leviticus 26:1-46
People
Egyptians, Isaac, Israelites, Jacob, Moses
Places
Mount Sinai
Topics
Holy, Honour, Observe, Reverence, Sabbaths, Sanctuary
Dictionary of Bible Themes
Leviticus 26:2

     7438   sanctuary
     8444   honouring God

Leviticus 26:1-2

     8242   ethics, personal
     8402   claims

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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