Leviticus 26:40
But if they will confess their iniquity and that of their fathers in the unfaithfulness that they practiced against Me, by which they have also walked in hostility toward Me--
But if they will confess
The Hebrew word for "confess" is "yadah," which means to acknowledge or admit. In the biblical context, confession is not merely an admission of guilt but a profound recognition of one's sins before God. This act of confession is a pivotal step in the process of repentance and restoration. It signifies a turning point where the individual or community acknowledges their wrongdoings and seeks reconciliation with God. Historically, confession has been a communal act in Israel, often accompanied by fasting and prayer, as seen in the practices during the Day of Atonement.

their iniquity
The term "iniquity" comes from the Hebrew word "avon," which implies a sense of guilt or moral perversity. Iniquity is more than just a single act of sin; it represents a pattern or condition of sinfulness. This acknowledgment of iniquity is crucial because it reflects an understanding of the depth and seriousness of one's sins. In the broader scriptural context, recognizing iniquity is essential for receiving God's forgiveness and mercy, as it demonstrates a heart willing to change.

and the iniquity of their fathers
This phrase highlights the concept of generational sin, where the sins of previous generations impact the present. The Hebrew culture was deeply communal, and the actions of one generation could have lasting effects on the next. By confessing the iniquity of their fathers, the Israelites acknowledge the historical patterns of sin that have contributed to their current state. This recognition is vital for breaking the cycle of sin and moving towards a future aligned with God's will.

their unfaithfulness
The word "unfaithfulness" is translated from the Hebrew "ma'al," which denotes treachery or betrayal. In the context of the covenant relationship between God and Israel, unfaithfulness is akin to spiritual adultery. It signifies a breach of trust and loyalty to God. Historically, Israel's unfaithfulness often manifested in idolatry and the worship of foreign gods, which was a direct violation of their covenant with Yahweh. Acknowledging this unfaithfulness is a step towards renewing their commitment to God.

that they practiced against Me
This phrase underscores the personal nature of sin against God. The Hebrew word "asah," meaning "to do" or "to make," indicates deliberate actions taken against God's commandments. The use of "against Me" emphasizes that sin is not just a violation of a moral code but a personal affront to God Himself. This understanding is crucial for fostering a genuine sense of repentance, as it highlights the relational aspect of sin and the need for restoration with God.

and also how they walked
The term "walked" is derived from the Hebrew "halak," which means to go or proceed. In biblical literature, one's "walk" often symbolizes their way of life or conduct. This phrase suggests a habitual pattern of behavior that is contrary to God's ways. The imagery of walking implies a journey or progression, indicating that the Israelites have consistently chosen a path of disobedience. Recognizing this pattern is essential for making a conscious decision to change direction and walk in alignment with God's will.

in hostility against Me
The word "hostility" comes from the Hebrew "qeri," which conveys a sense of opposition or enmity. This phrase paints a picture of a deliberate and adversarial stance against God. Historically, Israel's hostility was evident in their rebellion and refusal to heed God's commands. This acknowledgment of hostility is a sobering reminder of the severity of their actions and the need for a complete transformation of heart and mind. It calls for a return to a posture of humility and submission to God's authority.

Persons / Places / Events
1. Israelites
The primary audience of Leviticus, the Israelites are God's chosen people, who are given laws and commandments to follow.

2. Moses
The prophet and leader through whom God delivers His laws and instructions to the Israelites.

3. God (Yahweh)
The covenant-keeping God who establishes a relationship with the Israelites and sets forth conditions for blessings and curses.

4. The Wilderness
The setting where the Israelites receive the laws, including Leviticus, during their journey from Egypt to the Promised Land.

5. Confession and Repentance
The act of acknowledging sin and turning back to God, which is central to the restoration process described in this verse.
Teaching Points
The Importance of Confession
Confession is a crucial step in restoring our relationship with God. It involves acknowledging our sins and the sins of our forefathers, recognizing the impact of generational disobedience.

Understanding Iniquity
The Hebrew word for iniquity, (avon), implies a deep moral failing or perversity. Recognizing the weight of our iniquity is essential for genuine repentance.

Generational Accountability
This verse highlights the concept of generational sin, reminding us that our actions can have lasting effects on future generations. It calls us to break cycles of sin through confession and repentance.

Walking in Hostility Against God
The phrase "walked in hostility" suggests a deliberate and ongoing rebellion against God. True repentance requires a change in direction, moving from hostility to harmony with God's will.

The Promise of Restoration
God's willingness to forgive and restore is a testament to His mercy and grace. Confession opens the door to healing and renewed fellowship with God.
Bible Study Questions
1. What does it mean to confess both personal and ancestral iniquity, and how can this practice impact our spiritual lives today?

2. How does the concept of generational sin in Leviticus 26:40 relate to the idea of breaking negative cycles in our own families?

3. In what ways can we identify if we are "walking in hostility" against God, and what steps can we take to realign ourselves with His will?

4. How do the themes of confession and repentance in Leviticus 26:40 connect with New Testament teachings on forgiveness and restoration?

5. Reflect on a time when confession led to a significant change in your life. How can this experience encourage others in their journey of repentance?
Connections to Other Scriptures
1 John 1:9
This New Testament verse emphasizes the importance of confessing sins to receive forgiveness, echoing the call for confession in Leviticus 26:40.

2 Chronicles 7:14
This verse highlights the theme of repentance and turning back to God, promising healing and restoration for those who humble themselves and pray.

Daniel 9:4-19
Daniel's prayer of confession for his people reflects the principles found in Leviticus 26:40, acknowledging collective sin and seeking God's mercy.

Nehemiah 1:6-7
Nehemiah's confession of the sins of Israel parallels the call for acknowledging both personal and ancestral iniquity.

Psalm 32:5
David's acknowledgment of sin and God's forgiveness aligns with the promise of restoration upon confession in Leviticus 26:40.
Temporal Rewards and PunishmentsR.M. Edgar Leviticus 26:1-46
Gains of a Good AncestryW. H. Jellie.Leviticus 26:40-45
God's Promises to PenitentsC. Simeon, M. A.Leviticus 26:40-45
Sorrow unto SalvationW. Clarkson Leviticus 26:40-45
The Advantage of SubmissionLeviticus 26:40-45
The Bow in the CloudW. H. Jellie.Leviticus 26:40-45
Hope for IsraelJ.A. Macdonald Leviticus 26:40-46
The Gracious Invitation to RepentanceR.A. Redford Leviticus 26:40-46
People
Egyptians, Isaac, Israelites, Jacob, Moses
Places
Mount Sinai
Topics
Acting, Committed, Confess, Confessed, Contrary, Fathers, Forefathers, Grief, Hearts, Hostility, Iniquity, Me-, Opposition, Sins, Treachery, Trespass, Trespassed, Unfaithful, Unfaithfulness, Untrue, Walked, Walking, Wherein
Dictionary of Bible Themes
Leviticus 26:40

     5969   treachery

Leviticus 26:27-42

     6702   peace, destruction

Leviticus 26:40-42

     6029   sin, forgiveness
     6624   confession, of sin
     6628   conversion, God's demand
     8840   unfaithfulness, to God

Leviticus 26:40-46

     1349   covenant, at Sinai
     7216   exile, in Assyria

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

Links
Leviticus 26:40 NIV
Leviticus 26:40 NLT
Leviticus 26:40 ESV
Leviticus 26:40 NASB
Leviticus 26:40 KJV

Leviticus 26:40 Commentaries

Bible Hub
Leviticus 26:39
Top of Page
Top of Page