Leviticus 26:28
then I will walk in fury against you, and I, even I, will punish you sevenfold for your sins.
then I will act
The phrase "then I will act" signifies a direct intervention by God in response to the actions of His people. The Hebrew root here is "הלך" (halak), which means to go or to walk, but in this context, it implies a decisive movement or action by God. This indicates that God is not passive but actively involved in the moral and spiritual state of His people. Historically, this reflects the covenant relationship where God responds to the obedience or disobedience of Israel.

with fury
The word "fury" comes from the Hebrew "חֵמָה" (chemah), which denotes intense anger or wrath. This is not a capricious anger but a righteous indignation against sin and rebellion. In the ancient Near Eastern context, deities were often depicted as wrathful, but the God of Israel's fury is always just and purposeful, aimed at correction and restoration rather than mere destruction.

against you
The phrase "against you" personalizes the judgment, indicating that it is directed specifically at those who have broken the covenant. This highlights the personal nature of the relationship between God and His people. In the broader scriptural context, it serves as a warning that God's judgment is not abstract but is a direct response to the actions of individuals and communities.

and I, even I
The repetition "and I, even I," emphasizes the certainty and seriousness of God's involvement. It underscores that this is not an action delegated to others but one that God Himself will undertake. This reflects the biblical theme of God's sovereignty and His ultimate authority over creation and history.

will punish you
The term "punish" is derived from the Hebrew "יסר" (yasar), which means to discipline or chastise. This is not punishment for punishment's sake but is intended to bring about repentance and restoration. In the biblical narrative, God's discipline is always aimed at leading His people back to righteousness and covenant faithfulness.

sevenfold
The use of "sevenfold" is significant in biblical numerology, where the number seven often represents completeness or perfection. Here, it indicates the fullness of the punishment that corresponds to the gravity of the sin. It serves as a stark reminder of the seriousness of breaking God's covenant and the comprehensive nature of divine justice.

for your sins
The phrase "for your sins" identifies the cause of the punishment. The Hebrew word for sin, "חטא" (chata), means to miss the mark or to fall short of God's standards. This highlights the moral and ethical dimensions of the covenant, where sin is not just a legal transgression but a failure to live according to God's holy standards. The historical context of Leviticus is one where the law was given to guide Israel in holiness, and deviation from it required correction to maintain the sanctity of the community.

Persons / Places / Events
1. God
The speaker in this verse, expressing His response to Israel's disobedience.

2. Israelites
The recipients of God's covenant and the ones being warned of the consequences of disobedience.

3. Mount Sinai
The place where God delivered the laws and commandments to Moses, including the blessings and curses outlined in Leviticus 26.

4. Moses
The mediator of the covenant between God and the Israelites, through whom these laws were communicated.

5. Covenant
The agreement between God and Israel, which includes blessings for obedience and curses for disobedience.
Teaching Points
Understanding Divine Discipline
God's discipline is a response to persistent disobedience, intended to bring His people back to righteousness. It is an expression of His justice and love.

The Severity of Sin
The "sevenfold" punishment underscores the seriousness of sin and the need for repentance. It serves as a warning against taking God's commands lightly.

Covenantal Responsibility
As God's people, there is a responsibility to uphold His commandments. The covenant relationship involves both privileges and obligations.

Repentance and Restoration
While the verse speaks of severe discipline, it also implies the possibility of restoration through repentance. God's ultimate desire is for His people to return to Him.

Reflecting on God's Character
This passage invites believers to reflect on the holiness and justice of God, recognizing that His actions are always aligned with His character.
Bible Study Questions
1. How does understanding the context of Leviticus 26:28 help us comprehend the nature of God's discipline?

2. In what ways can we see the principle of "sevenfold" discipline reflected in other parts of Scripture, and what does it teach us about the consequences of sin?

3. How can we apply the concept of covenantal responsibility in our daily walk with God today?

4. What steps can we take to ensure that we are living in obedience to God's commands, avoiding the need for divine discipline?

5. How does the theme of discipline in Leviticus 26:28 connect with the New Testament teachings on God's love and correction?
Connections to Other Scriptures
Deuteronomy 28
This chapter parallels Leviticus 26, detailing the blessings for obedience and curses for disobedience, emphasizing the covenantal relationship.

Hebrews 12:5-11
Discusses God's discipline as a sign of His love, drawing a parallel to the discipline mentioned in Leviticus 26:28.

Jeremiah 30:11
Speaks of God's corrective discipline, ensuring that His people are not left unpunished but are corrected in measure.

Amos 3:2
Highlights the unique relationship between God and Israel, where their chosen status comes with greater accountability.

Revelation 3:19
Jesus speaks of rebuking and disciplining those He loves, echoing the theme of divine discipline found in Leviticus.
Temporal Rewards and PunishmentsR.M. Edgar Leviticus 26:1-46
Promises and ThreateningsR.A. Redford Leviticus 26:3-39
Divine RetributionW. Clarkson Leviticus 26:14-39
Prophetic MaledictionsJ.A. Macdonald Leviticus 26:14-39
Desolation Threatened to IsraelW. H. Jellie.Leviticus 26:27-39
God's Determination to Punish SinnersWm. Sleigh.Leviticus 26:27-39
People
Egyptians, Isaac, Israelites, Jacob, Moses
Places
Mount Sinai
Topics
Act, Burning, Chastise, Chastised, Contrary, Fury, Hostile, Hostility, Myself, Opposition, Punish, Punishment, Seven, Sevenfold, Seven-fold, Sins, Walk, Walked, Wrath, Wrathful
Dictionary of Bible Themes
Leviticus 26:14-39

     5827   curse
     6026   sin, judgment on

Leviticus 26:27-28

     5764   attitudes, negative to God
     7216   exile, in Assyria
     8231   discipline, divine

Leviticus 26:27-33

     5508   ruins

Leviticus 26:27-35

     7520   dispersion, the

Leviticus 26:27-42

     6702   peace, destruction

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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