Leviticus 26:36
As for those of you who survive, I will send a faintness into their hearts in the lands of their enemies, so that even the sound of a windblown leaf will put them to flight. And they will flee as one flees the sword, and fall when no one pursues them.
As for those of you who survive
This phrase addresses the remnant of the Israelites who endure the consequences of disobedience. The Hebrew root for "survive" (שָׁאַר, sha'ar) implies a small, remaining group, often used in the context of a remnant that God preserves. Historically, this reflects the recurring theme of a faithful remnant in Israel's history, emphasizing God's mercy and the hope of restoration despite judgment.

I will send despair into their hearts
The Hebrew word for "despair" (מֹרַךְ, morak) conveys a sense of faintness or weakness. This divine action signifies a psychological and spiritual consequence of disobedience, where fear and hopelessness replace the courage and strength that come from faithfulness to God. It highlights the internal turmoil that results from being separated from God's protective presence.

in the lands of their enemies
This phrase situates the Israelites in foreign territories, emphasizing the reality of exile as a consequence of covenant unfaithfulness. Historically, this reflects periods such as the Babylonian exile, where Israelites lived under foreign rule. It underscores the loss of national identity and security when God's people are removed from the Promised Land.

The sound of a windblown leaf
The imagery of a "windblown leaf" (עָלֶה נִדָּף, aleh niddaf) evokes a sense of fragility and vulnerability. In the context of fear, even the most innocuous sound becomes a source of terror. This hyperbolic expression illustrates the depth of fear and paranoia that grips those who have lost their trust in God.

will put them to flight
The phrase indicates a reaction of panic and retreat. The Hebrew root (נָס, nas) for "flight" suggests a hurried escape, often used in military contexts. This reflects the irony of fleeing from non-existent threats, highlighting the irrationality of fear when one is not anchored in God's promises.

and they will flee as though fleeing from the sword
This simile emphasizes the intensity of their fear, equating it to the terror of facing a deadly weapon. The sword (חֶרֶב, cherev) often symbolizes judgment and warfare in Scripture. The Israelites' reaction is disproportionate to the actual threat, illustrating the debilitating power of a guilty conscience and divine judgment.

They will fall, even though no one is pursuing them
The final phrase captures the tragic outcome of living in fear and disobedience. The Hebrew word for "fall" (נָפַל, naphal) can mean to collapse or be overthrown. This outcome is a self-fulfilling prophecy of defeat, where the absence of an external enemy underscores the internal collapse due to spiritual and moral failure. It serves as a sobering reminder of the consequences of turning away from God, yet also points to the need for repentance and reliance on God's grace for restoration.

Persons / Places / Events
1. Israelites
The primary audience of Leviticus, the Israelites are God's chosen people, receiving His laws and commandments through Moses.

2. Moses
The prophet and leader who delivered God's laws to the Israelites, including the blessings and curses outlined in Leviticus 26.

3. Promised Land
The land of Canaan, which God promised to the descendants of Abraham, Isaac, and Jacob. It is the land from which the Israelites would be exiled if they disobeyed God.

4. Enemies' Lands
Refers to the foreign nations where the Israelites would be scattered if they failed to obey God's commandments.

5. God
The sovereign Lord who establishes the covenant with Israel, promising blessings for obedience and curses for disobedience.
Teaching Points
The Consequence of Disobedience
Disobedience to God leads to fear and insecurity, even in the absence of real threats. This reflects the spiritual truth that sin separates us from the peace of God.

The Power of a Guilty Conscience
A guilty conscience can cause irrational fear and anxiety. This verse illustrates how sin can distort our perception of reality, leading to unnecessary panic and distress.

The Importance of Obedience
Obedience to God's commandments brings peace and security. The Israelites' experience serves as a warning to remain faithful to God's Word to avoid the consequences of disobedience.

God's Sovereignty in Judgment
God is sovereign and just in His judgments. The fear and despair sent into the hearts of the disobedient Israelites demonstrate God's control over both physical and psychological realms.

The Call to Repentance
Even in judgment, there is an implicit call to repentance. The fear and flight experienced by the Israelites should lead them to recognize their need to return to God and seek His forgiveness.
Bible Study Questions
1. How does the fear described in Leviticus 26:36 reflect the spiritual state of the Israelites in exile?

2. In what ways can a guilty conscience affect our daily lives and relationship with God?

3. How does the theme of fear and flight in Leviticus 26:36 connect with the teachings in Proverbs 28:1?

4. What steps can we take to ensure we are living in obedience to God's commandments to avoid the consequences described in this passage?

5. How can understanding God's sovereignty in judgment help us develop a healthy fear of the Lord and encourage us to live righteously?
Connections to Other Scriptures
Deuteronomy 28
This chapter parallels Leviticus 26, detailing the blessings for obedience and curses for disobedience, emphasizing the consequences of turning away from God.

Isaiah 30:17
This verse echoes the theme of fear and flight, where a thousand will flee at the threat of one, highlighting the psychological impact of disobedience.

Proverbs 28:1
The proverb that states the wicked flee when no one pursues, connecting to the fear and paranoia described in Leviticus 26:36.

Hebrews 10:31
This New Testament verse underscores the fearful expectation of judgment for those who fall into the hands of the living God, relating to the fear described in Leviticus 26:36.
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
Driven, Enemies, Faintness, Fall, Fearful, Flee, Fleeing, Flees, Flight, Hearts, Lands, Leaf, Pursuing, Run, Sword, Though, Windblown
Dictionary of Bible Themes
Leviticus 26:36

     5014   heart, human
     5319   fugitives
     8358   weakness, physical

Leviticus 26:14-39

     5827   curse
     6026   sin, judgment on

Leviticus 26:27-42

     6702   peace, destruction

Leviticus 26:36-37

     5178   running

Leviticus 26:36-39

     5714   men
     5819   cowardice

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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