Leviticus 26:29
You will eat the flesh of your own sons and daughters.
You will eat
This phrase is a stark and shocking declaration of the consequences of disobedience to God's covenant. The Hebrew root for "eat" is "אָכַל" (akal), which is a common verb used throughout the Old Testament. In this context, it is used to convey the severity of the judgment that will befall the Israelites if they turn away from God. The act of eating here is not just physical consumption but symbolizes the complete breakdown of societal norms and the desperation that results from divine judgment. Historically, such dire circumstances were not unheard of in ancient times, especially during sieges, as recorded in other biblical passages like 2 Kings 6:28-29.

the flesh
The term "flesh" in Hebrew is "בָּשָׂר" (basar), which typically refers to the physical body. In this context, it underscores the horror and unnaturalness of the act being described. The use of "flesh" rather than simply "body" emphasizes the raw, visceral nature of the judgment. It serves as a reminder of the physical and spiritual corruption that results from turning away from God's laws. Theologically, it highlights the consequences of sin and the extent to which it can degrade human dignity and morality.

of your sons and the flesh of your daughters
This phrase is particularly poignant and distressing, as it involves the most intimate and cherished relationships—those between parents and their children. The Hebrew words for "sons" (בֵּן, ben) and "daughters" (בַּת, bat) are used here to emphasize the familial bonds that are being tragically violated. In the ancient Near Eastern context, children were seen as blessings and the future of the family line. The mention of both sons and daughters indicates the totality of the calamity and the depth of the societal collapse. Scripturally, this serves as a dire warning of the consequences of forsaking God's covenant, as the family unit, a fundamental building block of society, is torn apart.

Persons / Places / Events
1. Israelites
The primary audience of Leviticus, the Israelites were God's chosen people, whom He delivered from Egypt and to whom He gave the Law through Moses.

2. Moses
The prophet and leader of the Israelites, who received the Law from God on Mount Sinai and communicated it to the people.

3. Covenant
The agreement between God and the Israelites, which included blessings for obedience and curses for disobedience.

4. Promised Land
The land of Canaan, which God promised to the descendants of Abraham, Isaac, and Jacob.

5. Famine and Siege
Contextual events that could lead to extreme conditions, such as those described in Leviticus 26:29.
Teaching Points
The Seriousness of Sin
Leviticus 26:29 highlights the severe consequences of sin and disobedience to God. It serves as a sobering reminder of the seriousness with which God views sin.

The Faithfulness of God
Even in the warnings of judgment, we see God's faithfulness to His covenant. He is just and true to His word, both in blessings and in curses.

The Call to Repentance
The dire warnings are not just punitive but are intended to lead the people to repentance. God desires restoration and reconciliation with His people.

The Importance of Obedience
Obedience to God's commands is crucial for experiencing His blessings. The Israelites' history serves as a lesson for us to prioritize obedience in our relationship with God.

Hope in Redemption
While the consequences of sin are severe, the broader biblical account points to redemption through Christ, who bore the ultimate curse for our disobedience.
Bible Study Questions
1. How does Leviticus 26:29 reflect the seriousness with which God views covenant faithfulness?

2. In what ways do the historical events in 2 Kings 6:28-29 and Lamentations 4:10 illustrate the fulfillment of the warnings in Leviticus 26:29?

3. How can understanding the consequences of disobedience in Leviticus 26 motivate us to live obediently today?

4. What does the consistency of God's message through different prophets (e.g., Jeremiah 19:9) teach us about His character?

5. How does the hope of redemption through Christ provide a solution to the problem of sin and its consequences as described in Leviticus 26:29?
Connections to Other Scriptures
Deuteronomy 28
This chapter parallels Leviticus 26, detailing blessings for obedience and curses for disobedience, including the severe consequences of breaking the covenant.

2 Kings 6:28-29
This passage recounts a historical instance during a siege where the dire situation led to cannibalism, illustrating the fulfillment of the warnings in Leviticus 26:29.

Jeremiah 19:9
The prophet Jeremiah reiterates the warning of cannibalism as a consequence of disobedience, showing the consistency of God's message through different prophets.

Lamentations 4:10
This verse reflects on the fulfillment of the curse during the Babylonian siege, emphasizing the reality of the consequences of turning away from God.
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
Daughters, Eat, Eaten, Flesh, Further, Sons
Dictionary of Bible Themes
Leviticus 26:29

     5341   hunger
     7326   cannibalism

Leviticus 26:14-39

     5827   curse
     6026   sin, judgment on

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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