And I will give peace to the land, and you will lie down with nothing to fear. I will rid the land of dangerous animals, and no sword will pass through your land. And I will give peace to the landThe Hebrew word for "peace" here is "shalom," which encompasses not just the absence of conflict but a holistic sense of well-being, prosperity, and harmony. In the ancient Near Eastern context, peace was a rare and precious commodity, often disrupted by war, famine, or internal strife. God's promise of peace signifies His sovereign control and blessing over the land, ensuring stability and prosperity. This peace is a divine gift, contingent upon Israel's obedience to God's commandments, as outlined in the preceding verses. and you will lie down with no one to frighten you
The phrase "lie down" suggests a state of rest and security, free from anxiety or fear. In a time when marauding bands and hostile neighbors were a constant threat, the assurance of safety was a profound promise. The Hebrew root "shakab" implies a peaceful rest, akin to the rest God promises to His people in Psalm 23. This divine protection is a testament to God's faithfulness and His role as a shepherd to His people, providing both physical and spiritual security. I will remove dangerous animals from the land
The removal of "dangerous animals" or "evil beasts" (Hebrew: "chayyah ra'ah") signifies God's control over creation. In the ancient world, wild animals posed significant threats to agriculture and human life. By promising their removal, God is ensuring the safety and productivity of the land. This act reflects the harmony between humanity and creation that God intended from the beginning, as seen in the Garden of Eden. It also symbolizes the removal of chaos and disorder, aligning with the broader biblical theme of God bringing order to His creation. and no sword of war will pass through your land
The "sword of war" represents conflict and destruction. In the historical context of Israel, surrounded by powerful empires and frequent warfare, the promise that no sword will pass through the land is a profound assurance of divine protection. This promise is contingent upon Israel's faithfulness to the covenant, highlighting the conditional nature of God's blessings. The absence of war signifies not only physical safety but also the presence of God's favor and the fulfillment of His covenant promises. This peace is a foretaste of the ultimate peace that God promises in the eschatological future, where swords will be beaten into plowshares, as prophesied in Isaiah 2:4. Persons / Places / Events 1. The IsraelitesThe primary audience of Leviticus, the Israelites were God's chosen people, receiving His laws and promises as they journeyed to the Promised Land. 2. The Promised LandThe land of Canaan, which God promised to the descendants of Abraham, Isaac, and Jacob. It symbolizes God's provision and blessing. 3. MosesThe leader of the Israelites and the mediator of God's laws, including the blessings and curses outlined in Leviticus 26. 4. God (Yahweh)The covenant-keeping God who promises peace and protection to His people if they obey His commandments. 5. Dangerous Animals and Sword of WarRepresent threats to peace and security, both from nature and human conflict, which God promises to remove. Teaching Points God's Promise of PeaceGod desires to give His people peace, both physically and spiritually. This peace is contingent upon obedience to His commandments. Divine ProtectionGod's protection extends to all areas of life, removing threats and ensuring safety. Trust in God's sovereignty is essential. Covenant RelationshipThe blessings of peace and security are part of the covenant relationship between God and His people. Faithfulness to God brings His blessings. Spiritual RestJust as God promised physical rest from fear and danger, He offers spiritual rest through faith in Christ. Peace as a WitnessThe peace God provides can serve as a testimony to others of His power and faithfulness. Bible Study Questions 1. How does the promise of peace in Leviticus 26:6 relate to the overall covenant God made with Israel? 2. In what ways can we experience God's peace in our lives today, according to the teachings of the New Testament? 3. How does the removal of "dangerous animals" and the "sword of war" symbolize God's comprehensive protection over His people? 4. What are some practical steps we can take to live in obedience to God and experience His promised peace? 5. How can the peace of God in our lives serve as a witness to those around us, and what scriptures support this idea? Connections to Other Scriptures Psalm 4:8This verse echoes the promise of peace and safety, emphasizing trust in God for protection. Isaiah 11:6-9Describes a future time of peace where even natural enemies live in harmony, reflecting God's ultimate plan for peace. Philippians 4:7Speaks of the peace of God that surpasses understanding, which guards the hearts and minds of believers. John 14:27Jesus promises His peace to His followers, a peace not as the world gives. People Egyptians, Isaac, Israelites, Jacob, MosesPlaces Mount SinaiTopics Afraid, Animals, Beasts, Cause, Caused, Causing, Cease, Eliminate, Evil, Fear, Grant, Harmful, Lain, Lie, Making, None, Pass, Peace, Remove, Rest, Rid, Savage, Sword, Tremble, Trembling, WarDictionary of Bible Themes Leviticus 26:6 5537 sleeplessness Leviticus 26:3-12 6703 peace, divine OT Leviticus 26:3-13 1349 covenant, at Sinai Leviticus 26:6-8 1335 blessing
5572 sword 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 ScriptureLii. 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 26:6 NIVLeviticus 26:6 NLTLeviticus 26:6 ESVLeviticus 26:6 NASBLeviticus 26:6 KJV
Leviticus 26:6 Commentaries
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