Leviticus 26:34
Then the land shall enjoy its Sabbaths all the days it lies desolate, while you are in the land of your enemies. At that time the land will rest and enjoy its Sabbaths.
Then the land
The phrase "Then the land" refers to the physical territory of Israel, which holds significant theological and covenantal importance. In Hebrew, "land" is "eretz," a term that encompasses not just soil but the entire environment that God entrusted to the Israelites. The land is a divine gift, a tangible sign of God's promise to Abraham and his descendants. It is a place meant to reflect God's order and holiness, and its treatment is a reflection of the people's relationship with God.

will enjoy its Sabbaths
The concept of the land enjoying its Sabbaths is rooted in the Hebrew word "Shabbat," meaning rest or cessation. This is a profound reminder of the Sabbath principle, which extends beyond human rest to the land itself. The Sabbatical year, or "Shmita," commanded in Leviticus 25, required the Israelites to let the land lie fallow every seventh year. This was an act of trust in God's provision and a recognition of His sovereignty over creation. The land's rest is a divine ordinance, emphasizing that all creation is subject to God's rhythm and order.

all the days of the desolation
The "days of the desolation" refer to the period when the Israelites would be exiled due to their disobedience. The Hebrew word for desolation, "shammah," conveys a sense of devastation and abandonment. This desolation is both a consequence of Israel's failure to keep God's commandments and a necessary period for the land to recover its ordained rest. Historically, this was fulfilled during the Babylonian exile, when the land lay desolate, fulfilling the Sabbaths it was denied.

while you are in the land of your enemies
This phrase highlights the consequence of Israel's disobedience—exile in foreign lands. The "land of your enemies" signifies not just physical displacement but spiritual and cultural alienation. In Hebrew, "enemies" is "oyev," which can also mean adversaries. This exile serves as a divine chastisement intended to bring the Israelites to repentance and restoration. It underscores the covenantal relationship between God and His people, where blessings and curses are contingent upon obedience.

then the land will rest
The repetition of the land resting emphasizes the importance of the Sabbath principle. The Hebrew word for rest, "nuach," implies a deep, restorative peace. This rest is not merely the absence of activity but a return to divine order and purpose. It reflects God's original intent for creation, where everything functions in harmony with His will. The land's rest during the exile serves as a poignant reminder of the consequences of neglecting God's commands and the hope of eventual restoration.

and enjoy its Sabbaths
The enjoyment of Sabbaths by the land is a fulfillment of divine justice and mercy. The Hebrew word for enjoy, "ratsah," conveys a sense of satisfaction and acceptance. This enjoyment is both a rectification of past neglect and a prophetic sign of future restoration. It points to a time when God's people will fully embrace His commandments, leading to a harmonious relationship with the land and with God Himself. This serves as an inspirational call for believers to honor God's creation and His ordained times of rest, trusting in His provision and sovereignty.

Persons / Places / Events
1. The Israelites
God's chosen people, who are being addressed in this passage. They are warned about the consequences of disobedience.

2. The Land of Israel
The Promised Land given to the Israelites, which is central to God's covenant with them. It is to observe the Sabbath rest.

3. The Land of Enemies
Represents the foreign lands where the Israelites would be exiled due to their disobedience.

4. Sabbath Rest
A divinely instituted period of rest for the land, reflecting God's creation pattern and covenantal law.

5. Exile
The event of being removed from the land, serving as a consequence for the Israelites' failure to observe God's commands.
Teaching Points
The Importance of Obedience
God's commands are not arbitrary; they are designed for the well-being of His people and His creation.

Consequences of Disobedience
Ignoring God's laws leads to inevitable consequences, as seen in the exile of the Israelites.

God's Sovereignty Over the Land
The land belongs to God, and He determines its use and rest. This teaches stewardship and respect for creation.

Rest as a Divine Principle
The Sabbath rest is a principle that extends beyond human rest to include the land, emphasizing the need for balance and renewal.

Hope in Restoration
Even in judgment, there is hope for restoration. The land's rest during exile points to God's ultimate plan for renewal and redemption.
Bible Study Questions
1. How does the concept of Sabbath rest for the land challenge our modern understanding of environmental stewardship?

2. In what ways can we apply the principle of rest in our personal lives, families, and communities?

3. How does the exile of the Israelites serve as a warning and a lesson for contemporary believers?

4. What are some practical steps we can take to ensure we are obedient to God's commands in our daily lives?

5. How does the promise of spiritual rest in Hebrews 4:9-10 encourage us in our walk with Christ, especially in times of personal "exile" or hardship?
Connections to Other Scriptures
Genesis 2:2-3
The concept of Sabbath rest originates from God's rest on the seventh day of creation, establishing a pattern for both people and the land.

Exodus 23:10-11
Instructions for the Sabbath year, where the land is to rest every seventh year, highlighting the importance of rest and renewal.

2 Chronicles 36:20-21
The fulfillment of this prophecy during the Babylonian exile, where the land finally enjoys its Sabbaths.

Jeremiah 25:11-12
The prophecy of the seventy-year exile, which correlates with the land's rest.

Hebrews 4:9-10
The spiritual rest that believers enter through faith in Christ, paralleling the physical rest of the land.
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
Desolate, Desolation, Enemies, Enjoy, Enjoyed, Haters, Lies, Lieth, Paid, Pleasure, Repay, Rest, Sabbath, Sabbaths, Waste
Dictionary of Bible Themes
Leviticus 26:34

     5846   enjoyment
     7431   sabbatical year

Leviticus 26:14-39

     5827   curse
     6026   sin, judgment on

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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