Levítico 26

Matthew Henry · Citado em PreceptAustin

Levítico 26

Henry - Achan took some of the spoil of Jericho. The love of the world is that root of bitterness, which of all others is most hardly rooted up. We should take heed of sin ourselves, lest by it many be defiled or disquieted, Hebrews 12:15; and take heed of having fellowship with sinners, lest we share their guilt. It concerns us to watch over one another to prevent sin, because others' sins may be to our damage. The easy conquest of Jericho excited contempt of the enemy, and a disposition to expect the Lord to do all for them without their using proper means. Thus men abuse the doctrines of Divine grace, and the promises of God, into excuses for their own sloth and self-indulgence. We are to work out our own salvation, though it is God that works in us. It was a dear victory to the Canaanites, whereby Israel was awakened and reformed, and reconciled to their God, and the people of Canaan hardened to their own ruin. Leviticus 26:38 'But you will perish among the nations, and your enemies' land will consume you. Dt 4:27 28:48,68 Isa 27:13 Jer 42:17,18,22 44:12-14,27,28 Leviticus 26 Commentaries - Multiple Sermons and Commentaries But you will perish among the nations: This has been the fate of the Jews for centuries. See discussions of the Holocaust and the Pogroms (a violent riot aimed at the massacre or persecution of an ethnic or religious group, particularly one aimed at Jews). That this does not mean the Jews will utterly perish is seen even in the next verse Lev 26:39 describing those who may be left. Deuteronomy 4:26; 27-note I call heaven and earth to witness against you today, that you will surely perish quickly from the land where you are going over the Jordan to possess it. You shall not live long on it, but will be utterly destroyed.“The LORD will scatter you among the peoples, and you will be left few in number among the nations where the LORD drives you. Deuteronomy 8:20 “Like the nations that the LORD makes to perish before you, so you shall perish; because you would not listen to the voice of the LORD your God. Deuteronomy 30:18 I declare to you today that you shall surely perish. You will not prolong your days in the land where you are crossing the Jordan to enter and possess it. Perish (be destroyed) (06)(abad) to perish, to be destroyed, to be ruined, to be lost, to in a state of ruin and destruction pertaining to an object, including the death (Ex 10:7). Abad can mean literally to die, or, in the case of things, reputation, etc., to pass away. In a causative sense, abad means to destroy, to reduce to some degree of disorder. It describes Israel under divine judgment for rebellion against God's covenant, and thus under the covenant curses describe in Lev 26:14-46. In particular, abad constitutes the inevitable fate of the Israelite people, who will perish in the process of being sent into exile (cf. Dt 4:26; 8:20; 30:18; Jos. 23:13; Jer. 4: 9; 27:10; Eze. 25: 7). The people will perish on account of their idolatry (cf. Dt 8:19; Jos. 23:16). The Septuagint (Lxx) for abad is apollumi (apo = away from or wholly + olethros = state of utter ruin <> ollumi = to destroy <> root of apollyon [Re 9:11] = destroyer) means to destroy utterly but not to caused to cease to exist. Apollumi as it relates to men, is not the loss of being per se, but is more the loss of well-being. It means to ruin so that the person (or thing) ruined can no longer serve the use for which he (it) was designed. To render useless. The Gospel promises everlasting life for the one who believes. The failure to possess this life will result in utter ruin and eternal uselessness (but not a cessation of existence). John

Levítico 26

Henry says "God is said to remember the covenant when He performs the promises of it, purely for His faithfulness' sake not because there is any thing in us to recommend us to his favor, but because he will be as good as his word." I would submit that these who were described initially as having uncircumcised hearts will be given circumcised hearts (see Circumcision of the Heart cf Ro 2:29+), based on the Abrahamic Covenant (and the New Covenant)(see Deut 30:11-note). As I note in Lev 26:45-note, the phrase "that I might be their God" is seen repeatedly in descriptions of those who God has brought into the covenant with Him. So let's summarize Lev 26:40-42, 45 - Israel sins against God. God punishes Israel for her sins. Israel confesses her sins against God and humbles her heart (cf Zech 12:10-14-note). God remembers His everlasting covenant with Israel that He might be their God (When will this be fully fulfilled for the nation of Israel? In the Last Days, the Great Tribulation, the Time of Jacob's Distress [Jer 30:7+], "a time of distress" [Da 12:1+] "They will call on My name, And I will answer them; I will say, 'They are My people,' And they will say, 'The LORD is my God.'" (see Zech 13:8-9-commentary) I agree with Wenham who writes "What this remembering (in Lev 26:45) will mean in practice is not spelled out here, but Deut 30:1-11-note, a similar passage in a similar context, explains that it will mean restoration to the land of promise and prosperity there. This would seem to be implicit in this Leviticus passage too." (NICOT) (Bolding added) If one looks at the three occurrences in the Pentateuch (Torah) where the state of one's heart is described as uncircumcised/circumcised, in fact there seems to be a progression: Lev 26:41 I also was acting with hostility against them, to bring them into the land of their enemies–or if their uncircumcised heart becomes humbled so that they then make amends for their iniquity, (As discussed above an uncircumcised heart is not a penitent heart, which implies that God must circumcise their heart as described in Deuteronomy 30:6 which is in the context of God's Blessing and Cursing which parallels His blessing and cursing here in Leviticus 26 see Circumcision of the Heart cf Ro 2:29+). Dt 10:16+ So circumcise your heart, and stiffen your neck no longer. (Note God is instructing them to do something only He can do which He states He will do in Dt 30:6!) Dt 30:6-see commentary “Moreover the LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, so that you may live. Matthew Henry seems to agree with this premise - "When those that have walked contrary to God in a way of sin return to Him by sincere repentance (ED: COMPARE Ro 2:4+ = GOD LEADS US INTO REPENTANCE), though He has walked contrary to them in a way of judgment He will return to them in a way of special (DIVINE) mercy, pursuant to the covenant of redemption and grace (ABRAHAMIC COVENANT). None are so ready to repent as God is to forgive upon repentance, through Christ, Who is given for a covenant (SEE "MESSENGER OF THE COVENANT" IN Mal 3:1-note)." John

Levítico 26

Henry: As, when a master has given many things in charge to his servant, he concludes with the repetition of those things which were of the greatest importance, and which the servant was most in danger of neglecting, bidding him, whatever he did, be sure to remember those, so here God by Moses, after many precepts, closes all with a special charge to observe these two great commandments. 1. "Be sure you never worship images, nor ever make any sort of images or pictures for a religious use,’’ v1. No sin was more provoking to God than this, and yet there was none that they were more addicted to, and which afterwards proved of more pernicious consequence to them. Next to God’s being, unity, and universal influence, it is necessary that we know and believe that he is an infinite Spirit; and therefore to represent him by an image in the making of it, to confine him to an image in the consecrating of it, and to worship him by an image in bowing down to it, changes his truth into a lie and his glory into shame, as much as any thing. (Ro 1:23, 25). 2. "Be sure you keep up a great veneration for sabbaths and religious assemblies,’’ v2. As nothing tends more to corrupt religion than the use of images in devotion, so nothing contributes more to the support of it than keeping the sabbaths and reverencing the sanctuary. These make up very much of the instrumental part of religion, by which the essentials of it are kept up. Therefore we find in the prophets that, next to the sin of idolatry, there is no sin for which the Jews are more frequently reproved and threatened than the profanation of the sabbath day. OR A SACRED PILLAR: was a stone or wooden column erected to represent a pagan god or goddess. It was not a likeness, but a symbol. Together, the four terms used in this verse cover all the possibilities for pagan images. Some such monuments apparently associated with the temple of Baal Berith in Shechem (Jdg 9:6, 46) have been found What is ironic is how this Hebrew word was perverted from its original positive meaning. Eg, "matstsebah" describes the "memorial" stone that Jacob placed to commemorate the appearance of God in a dream to reaffirm the Abrahamic Covenant (Ge 28:18,22), of the pillar Jacob set up as a sign of his covenant with Laban in (Ge 31:45, 51, 52) and finally of the "memorial" stone Jacob set up in Bethel to commemorate the place where God spoke with him (Ge 35:14, 20). But here God warns against setting up a pillar in the context of idolatry. Buddhist Temple --Hideyoshi, a Japanese warlord who ruled over Japan in the late 1500s, commissioned a colossal statue of Buddha for a shrine in Kyoto. It took 50,000 men five years to build, but the work had scarcely been completed when the earthquake of 1596 brought the roof of the shrine crashing down and wrecked the statue. In a rage Hideyoshi shot an arrow at the fallen colossus. “I put you here at great expense,” he shouted, “and you can’t even look after your own temple.” Pillars (04676) matstsebah rom natsab = to take a stand) means something set upright, most often "a standing, unhewn block of stone utilized for religious and memorial purposes. After a powerful experience of the Lord in a dream, Jacob set up as a pillar the stone on which he had laid his head, in commemoration of the event (Ge 28:18, 22; cf. Ge 31:45; 35:20). Moses set up an altar and also twelve pillars at the base of Mount Sinai to represent the twelve tribes of Israel (Ex. 24:4). These pillars were erected as monuments to God (Hos. 3:4); or, more commonly, to pagan deities (1 Ki. 14:23, Mic. 5:13). Many times in 2 Kings, the term refers to a sacred pillar that aided people in their worship of pagan gods, especially the Canaanite god Baal. In most of these passages, the sacred columns were used by Israelites, contrary to the Lord's prohibition concerning the worship of any other god (2 Ki. 3:2; 10:26, 27; 18:4; 23:14; cf. Hos. 10:1, 2; Mic. 5:13[12])." (Baker) Septuagint in Ex 23:24 = stele = a commemorative stone block or pillar, monument, pillar from the time of Hom. inscribed and used as a grave marker, or for commemoration of events, proclamation of decrees, recognition of personal achievements. Stele is a block or slab, bearing an inscription; and so, 1. a gravestone, Hom., Att. 2. a block or slab, inscribed with record of victories, dedications, treaties, decrees, etc., Hdt., Att.; whether for honour, or for infamy, Hdt., Dem.:-also the record itself, a contract, agreement, kata. th.n sth,lhn according to agreement, 3. a boundary post, Xen.:-the turning-post at the end of the racecourse, Matstsebah refers to the obelisks which stood at the entrance to the temple of the Sun in the Egyptian city of Heliopolis (Jer. 43:13). According to Heroclitus (II.3), two of these pillars were a hundred cubits high and eight cubits across, and each was a single stone. The word is also used of the statues of Baal (2 Ki. 3:2) which were erected in the innermost recess of the Temple. Matstsebah - 38x in 33v - obelisks(1), pillar(19), pillars(16), stump(2). Gen. 28:18; Gen. 28:22; Gen. 31:13; Gen. 31:45; Gen. 31:51; Gen. 31:52; Gen. 35:14; Gen. 35:20; Exod. 23:24; Exod. 24:4; Exod. 34:13; Lev. 26:1; Deut. 7:5; Deut. 12:3; Deut. 16:22; 2 Sam. 18:18; 1 Ki. 14:23; 2 Ki. 3:2; 2 Ki. 10:26; 2 Ki. 10:27; 2 Ki. 17:10; 2 Ki. 18:4; 2 Ki. 23:14; 2 Chr. 14:3; 2 Chr. 31:1; Isa. 6:13; Isa. 19:19; Jer. 43:13; Ezek. 26:11; Hos. 3:4; Hos. 10:1; Hos. 10:2; Mic. 5:13 Holman Bible Dictionary - Pillar - Stone monuments (Hebrew matstsebah) or standing architectural structures (Hebrew amudim ). 1. Stones set up as memorials to persons. Jacob set up a pillar on Rachel's grave as a memorial to her (Genesis 35:20 ). Because Absalom had no son to carry on his name, he set up a pillar and carved his name in it (2 Samuel 18:18 ). Shrines both to the Lord and to false gods. Graven images often were pillars set up as gods. God commanded Israel to break down such “images” (Hebrew matstseboth; Ex 23:24). The Canaanites erected pillars at their places of worship, and probably influenced Israelite practice. Archaeologists found pillars, at Gezer. Jacob set up a pillar following his dream (Genesis 28:18 ) and again when God spoke to him at Bethel (Genesis 35:9-15 ) as memorials of God's revelation. Moses set up twelve pillars to commemorate the giving of the law to the tribes of Israel (Exodus 24:4). Easton's Bible Dictionary Pillar Fausset Bible Dictionary Pillars Hastings' Dictionary of the Bible Pillar Hastings' Dictionary of the NT Pillar King James Dictionary Pillar NOR SHALL YOU PLACE A FIGURED STONE IN YOUR LAND: a figured stone, or one with an image carved into its face. The image of stone, or “figured stone,” would no doubt have contained some carved picture of a Canaanite deity. There was one unearthed at Ugarit (Ras Shamra) depicting Baal hurling thunderbolts, which dates about 1800 b.c. LXX has an interesting "twist" --> lithon skopon (skopos -- guardian, watchman) so in a sense a guardian stone (sounds like a amulets & talismans that many people today superstitiously place in their house or hang around their rearview mirrors for "good luck"! The years may come & go but the wicked character of fallen man's heart doesn't change much. Jamieson, Fausset write: "that is, an obelisk, inscribed with hieroglyphical and superstitious characters; the former denoting the common and smaller pillars of the Syrians or Canaanites; the latter, pointing to the large and elaborate obelisks which the Egyptians worshipped as guardian divinities, or used as stones of adoration to stimulate religious worship. The Israelites were enjoined to beware of them." TO BOW DOWN TO IT: The English word prostrate is defined as being stretched out with one's face on the ground in adoration or submission. It is not just that the person has fallen down but pictures them lying at length or with their body extended on the ground and so lying in a posture which is reflective of genuine humility and/or adoration. Bow down (prostrate, worship) (07812)(shachah) means to bow down, to prostrate oneself, to crouch, to fall down, to humbly beseech, to do reverence, to worship. The idea is to assume a prostrate position as would in paying homage to royalty (Ge 43:28) or to God (Ge 24:26, Ps 95:6). In the first use in Genesis (which has most of the uses - 21 verese), when Abraham saw "three men (one of Whom was most likely the pre-incarnate Christ)…standing opposite him…he ran from the tent door to meet them and bowed (shachah) himself to the earth (Ge 18:2, cp Lot bowing to the two angels - Ge 19:1) Shachah is used to describe Joseph's brother's sheaves which "bowed down to my sheaf.” (Ge 37:7) When God told Abraham to sacrifice his son, he told his men to remain for they would go to "worship and return to you." (Ge 22:5) Joshua bowed down to the "Captain of the host of the LORD," (Joshua 5:14) almost assuredly a preincarnate appearance of Messiah. In Josh 23:7, 16 Joshua warned Israel NOT to bow down to the idols of the land, but in Jdg 2:12, 17, 19+ that is exactly what they did! Shachah is parsed in Lev 26:1 with the Hithpael stem which is reflexive and so could be translated "they bowed themselves down" or "prostrated themselves". The LXX translates shachah with the picturesque verb proskuneo means to bow oneself down, throwing kisses (so to speak) toward the idol as you fall to your face! A.W. Tozer reminds us, “The essence of idolatry is the entertaining of thoughts about God that are unworthy of Him” (The Knowledge of the Holy or here). When the Jews abandoned the worship of Jehovah for the worship of idols, or even worse, tried to worship both Jehovah and idols, they turned from reality to illusion, from truth to deception (cp Ro 1:20, 21, 22, 23, 24, 25+) ; and the consequences were disastrous. In spite of their promise to obey the Lord, the Jews broke the first two commandments when they turned to idols. FOR (term of explanation) - This introduces the explanation of why the above prohibitions are given. I am the Lord your God - I am in Greek is the famous "ego eimi" = "I AM" (See notes on Ex 3:14) See Jesus' claim that He was "I Am", the Ego Eimi in Jn 8:28, 58. This declaration clearly confronts the Israelites with a choice of allegiances. Would they love the living God or idols? (cp Joshua 24:15-18, 19+)) (1 Ki 18:21 "How long will you hesitate between two opinions? If the LORD is God, follow Him; but if Baal, follow him." But the people did not answer him a word. “If it is disagreeable in your sight to serve the LORD, choose for yourselves today whom you will serve (The Septuagint translates this with the verb latreuo which in the NT speaks of carrying out religious duties in a spirit of worship - Bob Dylan's song "You Gotta Serve Somebody!)): whether the gods which your fathers served which were beyond the River, or the gods of the Amorites in whose land you are living; but as for me and my house, we will serve the LORD.” The people answered and said, “Far be it from us that we should forsake the LORD to serve other gods; for the LORD our God is He who brought us and our fathers up out of the land of Egypt, from the house of bondage, and who did these great signs in our sight and preserved us through all the way in which we went and among all the peoples through whose midst we passed. (As history would show the acts of their offspring would not reflect these words) “The LORD drove out from before us all the peoples, even the Amorites who lived in the land. We also will serve the LORD, for He is our God.” Then Joshua said to the people, “You will not be able to serve the LORD, for He is a holy God. He is a jealous God; He will not forgive your transgression or your sins. (Jos 24:15-18, 19+) The name LORD in capital letters signifies Jehovah God, the great I AM, the self-existent One who entered into a covenant relationship with Israel and to whom the Jews said, “All that the Lord has spoken we will do” (Ex 19:1-7,8+). George Bush - Leviticus Notes Critical and Practical - Leviticus 26 The present chapter may be said to be a solemn practical conclusion to the main body of the Levitical law, containing a general enforcement of all its precepts by promises of reward in case of obedience on the one hand, and threatenings of punishment in case of disobedience on the other. Idolatry forbidden 1. Ye shall make you no idols. Heb. אלילם elelim, nothings, vanities. Gr. χειροποιητα, things made with hands. It is a term expressive of the utmost possible contempt towards the objects intended, and the prohibition comes in very properly in this place, at the head of these solemn injunctions, idolatry being the grand crowning sin which they were most studiously to avoid. For a farther explication of the word, see on Lev. 19:4. Nor graven image. Heb, פסל pesel, i. e. any thing hewed or sculptured out of wood or stone. See Note on Ex. 20:4. Standing image. Heb. מצבח matzebâh, pillar or statue; i. e. either a single stone, or a pile of stones reared and consecrated to religions purposes. Probably the stones or pillars which were at first set up and anointed by holy men in commemoration of signal interpositions of God in their behalf, were afterwards abused to idolatrous and superstitious purposes, and therefore are forbidden. Image of stone. Heb אבן משכית eben maskith, stone of imagery, or stone of picture or figure, i. e. stones curiously wrought and carved with figures in relief, which were often made use of as objects of adoration among the ancient heathen. Chal. ‘Stone of worship.’ ‘In Ezek. 8:8–11, there is a description of a subterraneous vault, the walls of which were covered with images of quadrupeds and creeping things, exactly like those of Egypt which are covered with hieroglyphic figures. In the 12th verse this vault is called הדר משכית hadar maskith, which our translation excellently renders ‘chambers of imagery.’ Now the same word being used in two places with an analogous context, it is fair to infer, that if au hieroglyphic cave is intended in Ezekiel, an hieroglyphic stone is intended here; which is the more probable when we recollect that the Israelites were at this time fresh from Egypt, and deeply infected with the rank idolatries of that country—insomuch that whenever Moses interdicts, at this early period, a particular form of idolatry, we should invariably feel disposed to look to Egypt, in the first instance, for the example. It is well known that the Egyptian priests, in order to preserve the treasures of knowledge and their discoveries in natural science, and at the same time to render them inscrutable to any but the initiated few, made use not of common writing but of hieroglyphics, with which they inscribed obelisks, walls, and even subterraneous chambers and galleries, as well as square stones. These monuments were deified by the multitude, who worshipped in them Thoth, the Egyptian god of learning. This was a sufficient reason for their interdiction by Moses. But had he no further reason? As this law, if it be thus rightly understood, would operate to the exclusion of hieroglyphics, are we not at liberty to infer that Moses—or rather his Divine instructor—thus expressed his abhorrence of a practice which locked up knowledge to the people for the purpose of enabling the privileged few, by virtue of that power which knowledge gives, to hold in entire thraldom their minds, bodies, and estates? Michaelis, whose view of this text we have followed, well observes, ‘Had Moses been only a wise and benevolent impostor; had he given himself out for a divine messenger, without being so, and merely from love to an oppressed people; and had his miracles been nothing more than human devices; it is scarcely conceivable how he could ever have gone the length of abolishing an expedient so artfully contrived, and so favorable to the views of priestcraft, for the concealment of the sciences. The legislator, therefore, who relinquished such an expedient, and at the same time founded his polity on the commandments of a Deity, could be no impostor, but must have been an honest man.’ ’—Pict. Bib. QUESTION - Why was the worship of Baal and Asherah a constant struggle for the Israelites? ANSWER - Throughout the Old Testament in the Bible, we find what seems a confusing trend of idol worship among the Israelites, who especially struggled with the worship of Baal and Asherah (or Ashtoreth). God had commanded Israel not to worship idols (Exodus 20:3; Deuteronomy 5:7)—indeed, they were to avoid even mentioning a false god’s name (Exodus 23:13). They were warned not to intermarry with the pagan nations and to avoid practices that might be construed as pagan worship rites (Leviticus 20:23; 2 Kings 17:15; Ezekiel 11:12). Israel was a nation chosen by God to one day bear the Savior of the world, Jesus Christ. Yet, even with so much riding on their heritage and future, Israel continued to struggle with idol worship. After the death of Joshua, the worship of Baal and Asherah became a plague upon the Israelites and was a perennial problem. Baal (ED: SEE WORD STUDIES ON "BAAL" BELOW), also known as the sun god or the storm god, is the name of the supreme male deity worshiped by ancient Phoenicians and Canaanites. Asherah, the moon goddess, was the principal female deity worshiped by ancient Syrians, Phoenicians, and Canaanites. The Israelites neglected to heed the Lord’s warning not to compromise with idolaters. The ensuing generations forgot the God who had rescued them from Egypt (Judges 2:10–12+). Of course, the period of the judges wasn’t the first time Israel had been tempted by idol worship. In Exodus 32, we see how quickly the Israelites gave up on Moses’ return from Mount Sinai and created an idol of gold for themselves. Ezekiel 20 reveals a summary of the Israelites’ affairs with idols and God’s relentless mercy on His children (also see 1 & 2 Samuel, 1 & 2 Kings, 1 & 2 Chronicles). As for why the worship of Baal and Asherah specifically was such a problem for Israel, there are several reasons we can cite: first, the worship of Baal and Asherah held the allure of illicit sex, since the religion involved ritual prostitution. This is exactly what we see in the incident of Baal of Peor, as “the men began to indulge in sexual immorality with Moabite women, who invited them to the sacrifices to their gods” (Numbers 25:1–2+). It was during this episode that an Israelite named Zimri brazenly brought a Midianite woman into the camp and went straight to his tent, where the two began having sex (Nu 25:6–8, 14). Another reason that the worship of Baal and Asherah was a perennial problem for Israel is due to what we could call national peer pressure. Israel wanted to be like the other nations (see 1 Samuel 8:5, 20). The other nations worshiped Baal and Asherah, and so many Israelites felt a pull to do the same. Of course, we cannot overlook the fact of Satan’s temptations and mankind’s basic sinfulness. The enemy of our souls tempted Israel to worship idols; the sacrifices made to Baal and Asherah were really sacrifices to demons (1 Corinthians 10:20+ ED: SEE ALSO Dt 32:17+). The stubborn willfulness of humanity works in tandem with Satan’s seductions and causes us to jump at any chance to rebel against God. Thus Israel repeatedly forsook God’s commands, despite losing God’s blessings, and chased after the Baals and Asherahs to their own destruction. The book of Hosea aptly uses adultery as a metaphor in describing Israel’s problem with idol worship. The Israelites were trapped in a vicious cycle of idol worship, punishment, restoration, then forgiveness, after which they went back to their idols once more. God’s patience with Israel is unfathomable by human standards; God’s nature is the essence of love, and He gives His sons and daughters chances to repent (1 John 4:8; Romans 8:38–39; 2 Peter 3:9). The problem of Baal and Asherah worship was finally solved after God removed Israel from the Promised Land. Due to the Israelites’ idolatry and disregard of the Law, God brought the nations of Assyria and Babylon against them in an act of judgment. After the exile, Israel was restored to the land, and the people did not dally again with idols. While Christians today may be quick to judge the Israelites for their idolatry, we must remember that idols take many forms. Idolatrous sins still lure and tempt the modern-day believer (Romans 3:23; 1 John 1:8–10), though perhaps they have taken new shapes. Instead of ancient forms of Baal and Asherah, we today sometimes honor possessions, success, physical pleasure, and religious perfection to the dishonoring of God. Just as God disciplined the Israelites for their idolatry and forgave them when they repented, He will graciously discipline us and extend the offer of forgiveness in Christ (Hebrews 12:7–11; 1 John 1:9; 2 Peter 3:9). GotQuestions.org Related Resources: See study on Israel the Wife of Jehovah Baal (verb)(husband, marry, rule)(01166) baal Baal (noun)(husband, lord, master, owner, possessor)(01167) ba'al Baal (proper noun)(01168) ba'al Baal - See uses in combination with other Hebrew words Baal (Canaanite god)(01168) bāʿal (see also Married 01166 and Husband 01167) QUESTION - What is the definition of idolatry? (ED: SHORT ANSWER = Greed Col 3:5+, Covetous = Eph 5:5+) ANSWER - The definition of idolatry, according to Webster, is “the worship of idols or excessive devotion to, or reverence for some person or thing.” An idol is anything that replaces the one, true God. The most prevalent form of idolatry in Bible times was the worship of images that were thought to embody the various pagan deities. From the beginning, God’s covenant with Israel was based on exclusive worship of Him alone (Exodus 20:3; Deuteronomy 5:7). The Israelites were not even to mention the names of false gods (Exodus 23:13) because to do so would acknowledge their existence and give credence to their power and influence over the people. Israel was forbidden to intermarry with other cultures who embraced false gods, because God knew this would lead to compromise. The book of Hosea uses the imagery of adultery to describe Israel’s continual chasing after other gods, like an unfaithful wife chases after other men. The history of Israel is a sad chronicle of idol worship, punishment, restoration and forgiveness, followed by a return to idolatry. The books of 1 & 2 Samuel, 1 & 2 Kings, and 1 & 2 Chronicles reveal this destructive pattern. The Old Testament prophets endlessly prophesied dire consequences for Israel if they continued in their idolatry. Mostly, they were ignored until it was too late and God’s wrath against idol-worship was poured out on the nation. But ours is a merciful God, and He never failed to forgive and restore them when they repented and sought His forgiveness. In reality, idols are impotent blocks of stone or wood, and their power exists only in the minds of the worshipers. The idol of the god Dagon was twice knocked to the floor by God to show the Philistines just who was God and who wasn’t (1 Samuel 5:1-5). The “contest” between God and His prophet Elijah and the 450 prophets of Baal on Mount Carmel is a dramatic example of the power of the true God and the impotence of false gods (1 Kings 18:19-40). The testimony of Scripture is that God alone is worthy of worship. Idol worship robs God of the glory that is rightfully His, and that is something He will not tolerate (Isaiah 42:8). Even today there are religions that bow before statues and icons, a practice forbidden by God’s Word. The significance God places upon it is reflected in the fact that the first of the Ten Commandments refers to idolatry: “You shall have no other gods before me. You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God, punishing the children for the sin of the fathers to the third and fourth generation of those who hate me” (Exodus 20:3-5). Idolatry extends beyond the worship of idols and images and false gods. Our modern idols are many and varied. Even for those who do not bow physically before a statue, idolatry is a matter of the heart—pride, self-centeredness, greed, gluttony, a love for possessions and ultimately rebellion against God. Is it any wonder that God hates it? GOTQUESTIONS.ORG William MacDonald Notes on Leviticus 26 - Twice as much space is devoted to warning as to blessing in this chapter. Adversity, the promised fruit of disobedience, is a tool which God uses, not to inflict revenge but to lead His people to repentance (Lev 26:40-42). National chastisement would be increasingly severe until the people confessed their iniquity. Notice the progression in Lev 26:14, 18, 21, 24, and 28. After warnings against idolatry (Lev 26:1), sabbath-breaking, and irreverence (Lev 26:2), the Lord promised the following blessings to the nation if it would keep His commandments: rain, fertility (Lev 26:4), productiveness, security (Lev 26:5), peace, safety (Lev 26:6), victory over enemies (Lev 26:7, 8), fruitfulness, and the presence of the Lord (Lev 26:9-13). Lev 26:13 in Knox’s version reads: “Was it not I … that … struck the chains from your necks, and gave you the upright carriage of free men?” Disobedience would result in terror, disease, conquest by enemies, drought, barrenness, wild beasts, pestilence, invasion, and captivity (Lev 26:14-39). Lev 26:26 describes famine conditions. Bread would be so scarce that 10 women would be able to bake their supply in a single oven, ordinarily big enough for only one family’s use. Even more severe famine is pictured in Lev 26:29, where cannibalism prevails (see 2 Kgs. 6:29 and Lam. 4:10 for the historical fulfillment of this warning). Persistent disobedience on Israel’s part would result in their being taken captive by a foreign power (Lev 26:34). The land of Israel would enjoy a period of rest equal to the number of sabbatic years which the people disregarded (Lev 26:35). This is what happened in the Babylonian captivity. During the 490 years from Saul to the captivity, there were 70 sabbatic: years which the people had failed to keep. Thus they spent 70 years in exile, and the land enjoyed its rest (2 Chron. 36:20, 21). Lev 26:40-46 provided a way of recovery through repentance for the disobedient nation.. God would not completely forsake His people but would remember His covenant promises. Leviticus 26:2 'You shall keep My Sabbaths and reverence My sanctuary; I am the LORD. BGT Leviticus 26:2 τὰ σάββατά μου φυλάξεσθε καὶ ἀπὸ τῶν ἁγίων μου φοβηθήσεσθε ἐγώ εἰμι κύριος Septuagint - ta sabbata mou phulaxesthe (2PFMI) kai apo ton hagion mou phobethesesthe (2PFPI: reverential awe & trust Mt1:20) ego eimi (1SPAI) kurios Septuagint translated - Ye shall keep my sabbaths, and reverence my sanctuaries: I am the Lord. NET Leviticus 26:2 You must keep my Sabbaths and reverence my sanctuary. I am the LORD. NLT Leviticus 26:2 You must keep my Sabbath days of rest and show reverence for my sanctuary. I am the LORD. ESV Leviticus 26:2 You shall keep my Sabbaths and reverence my sanctuary: I am the LORD. NIV Leviticus 26:2 " 'Observe my Sabbaths and have reverence for my sanctuary. I am the LORD. YLT Leviticus 26:2 'My sabbaths ye do keep, and My sanctuary ye do reverence; I am Jehovah Leviticus 26 Commentaries - Multiple Sermons and Commentaries Related Passages: Exodus 31:13 “But as for you, speak to the sons of Israel, saying, ‘You shall surely observe My sabbaths; for this is a sign between Me and you throughout your generations, that you may know that I am the LORD who sanctifies you. Deuteronomy 31:10 Then Moses commanded them, saying, “At the end of every seven years, at the time of the year of remission of debts, at the Feast of Booths, Exodus 15:17 “You will bring them and plant them in the mountain of Your inheritance, The place, O LORD, which You have made for Your dwelling, The sanctuary, O Lord, which Your hands have established. Deuteronomy 15:1 “At the end of every seven years you shall grant a remission of debts. Exodus 21:2 “If you buy a Hebrew slave, he shall serve for six years; but on the seventh he shall go out as a free man without payment. Exodus 23:10-11 “You shall sow your land for six years and gather in its yield, 11 but on the seventh year you shall let it rest and lie fallow, so that the needy of your people may eat; and whatever they leave the beast of the field may eat. You are to do the same with your vineyard and your olive grove. Leviticus 25:4 but during the seventh year the land shall have a sabbath rest, a sabbath to the LORD; you shall not sow your field nor prune your vineyard. Jeremiah 34:14 “At the end of seven years each of you shall set free his Hebrew brother who has been sold to you and has served you six years, you shall send him out free from you; but your forefathers did not obey Me or incline their ear to Me. Leviticus 25:10 ‘You shall thus consecrate the fiftieth year and proclaim a release through the land to all its inhabitants. It shall be a jubilee for you, and each of you shall return to his own property, and each of you shall return to his family. KEEP MY SABBATHS REVERENCE MY SANCTUARY The Sabbaths included not only the weekly worship of the Sabbath day, but also the Sabbatical week that was observed every seven years (Dt 15:1 Ex 21:2; 23:10,11; Lv 25:4; Jer 34:14):and the Sabbatical Jubilee that was observed every forty-nine or fifty-years (Lv 25:10). The God of Israel dwelt in the camp of Israel! The Jews had His sacred tabernacle in the midst of the camp with the “glory cloud” hovering over it. The nations around them had man-made gods in their temples, but Israel had the God who made them dwelling in their midst. How could they ever think of disobeying Him when He was so near to them, condescending to live with them in their camp? To deliberately disobey God was not only a violation of His holy law, but it was also a desecration of His sanctuary. To sin was to defile the camp, which explains why unclean people were made to leave the camp. THOUGHT - The application to the Christian believer today is obvious. Our bodies are the sanctuary of God, and we must be careful to use them for God’s glory (1 Co 6:15-20). The Holy Spirit of God lives in us, and we must not grieve Him by using His temple for ungodly purposes (Eph 4:30, 17-32). If an Old Testament Jew sacrificed a pig on the altar or scattered human bones in the tabernacle courtyard, he would have been guilty of the grossest violations of God’s holy law. Christians who indulge in illicit sex or who defile their imagination with evil thoughts are guilty of violations just as serious. (Warren Wiersbe) You shall keep My Sabbaths - This is a repeat of the instructions in Leviticus 19:30 ‘You shall keep My sabbaths and revere My sanctuary; I am the LORD." If God says it ONCE, it is important, but if He says it TWICE, they had better "listen up" and heed what they hear. Keep is the Hebrew verb shamar which means to exercise great care and is translated in the Septuagint with the verb phulasso which means to guard, act like a watchman, take care of by carefully guarding. My Sabbaths included not only the weekly worship of the Sabbath day (What is the Sabbath day?), but also the Sabbatical week that was observed every seven years (What is a sabbatical year?) and the Sabbatical Jubilee that was observed every forty-nine or fifty-years ( What is the Year of Jubilee?). THOUGHT - We should obey God, not to “deserve” His blessings or even to avoid His chastenings, but to show our love to Him and our desire to please His heart. George Bush on My Sabbaths - That is, my different days of sabbatical rest; not only the sabbath day, but other stated solemnities, which were to be distinguished by holy convocations. Next in importance to the charge concerning idolatry is that respecting the due observance of the sabbath; and we accordingly find in the prophets, that next to that of idolatry, there is no sin for which the Jews are more frequently reproved and threatened, than the profanation of God’s holy sabbaths. The reverence of the sanctuary here enjoined is connected with the keeping of the Sabbath by a tie of intimacy too obvious to need remark. Reverence My sanctuary - Why? because God said so -- He is the LORD. Before the covenant is formally defined, mention is made of the second and fourth commandments, reminding Israel not to worship pagan gods and to observe the Sabbath (Lev 26:1-2). Reverence is yare (8x in Leviticus Lev. 19:3; Lev. 19:14; Lev. 19:30; Lev. 19:32; Lev. 25:17; Lev. 25:36; Lev. 25:43; Lev. 26:2) which means to be afraid and in this context means to show deep respect for Yahweh, to stand in awe of Him, for My sanctuary was the place where His Shekinah glory still dwelt in the midst of His people (His glory would depart shortly before the Babylonians sacked Jerusalem and the Temple in 586 BC - See Departure of the Glory of Jehovah from Solomon's Temple; See also Past, Present and Future Glory). I am the LORD - The Sabbath, the Sanctuary, and this matter of worshiping God, all come in one package. The character of Jehovah is the basis for obeying these injunctions. “I am the Lord.” If you go to the time of Ezekiel (circa 586 BC, Leviticus dating about 1445 BC), you will see that Judah was doing anything but reverencing the Holy Sanctuary of Jehovah! If you have not read this passage in Ezekiel 8 recently notice what the leaders were doing in the House of God! As you read this incredible description remember the context of Lev 26:1 especially the statute that you "shall you set up for yourselves an image (look at Ezek 8:5) or a sacred pillar, nor shall you place a figured stone in your land to bow down to it; It came about in the sixth year, on the fifth day of the sixth month, as I was sitting in my house with the elders of Judah sitting before me, that the hand of the Lord GOD fell on me there. 2 Then I looked, and behold, a likeness as the appearance of a man; from His loins and downward there was the appearance of fire, and from His loins and upward the appearance of brightness, like the appearance of glowing metal. He stretched out the form of a hand and caught me by a lock of my head; and the Spirit lifted me up between earth and heaven and brought me in the visions of God to Jerusalem, to the entrance of the north gate of the inner court, where the seat of the idol of jealousy, which provokes to jealousy, was located. 4 And behold, the glory of the God of Israel was there, like the appearance which I saw in the plain. 5 Then He said to me, “Son of man, raise your eyes now toward the north.” So I raised my eyes toward the north, and behold, to the north of the altar gate (OF THE TEMPLE OF YAHWEH) was this idol of jealousy at the entrance (cf Ex 20:4, Dt 4:23-24 - WHATEVER THE IDOL WAS, IT HAD THE EFFECT OF PROVOKING YAHWEH TO JEALOUSLY!). 6 And He said to me, “Son of man, do you see what they are doing, the great abominations which the house of Israel are committing here, so that I would be far from My sanctuary? (YAHWEH IS PREPARING TO LEAVE THE TEMPLE!) But yet you will see still greater abominations.” 7 Then He brought me to the entrance of the court , and when I looked, behold, a hole in the wall. 8 He said to me, “Son of man, now dig through the wall.” So I dug through the wall, and behold, an entrance. 9 And He said to me, “Go in and see the wicked abominations that they are committing here.” 10 So I entered and looked, and behold, every form of creeping things and beasts and detestable things, with all the idols of the house of Israel, were carved on the wall all around. 11 Standing in front of them were seventy elders of the house of Israel, with Jaazaniah the son of Shaphan standing among them, each man with his censer in his hand and the fragrance of the cloud of incense rising. 12 Then He said to me, “Son of man, do you see what the elders of the house of Israel are committing in the dark, each man in the room of his carved images? For they say, ‘The LORD does not see us; the LORD has forsaken the land.’” 13 And He said to me, “Yet you will see still greater abominations which they are committing.” 14 Then He brought me to the entrance of the gate of the LORD’S house which was toward the north; and behold, women were sitting there weeping for Tammuz (Who was Tammuz?). 15 He said to me, “Do you see this, son of man? Yet you will see still greater abominations than these.” 16 Then He brought me into the inner court of the LORD’S house. And behold, at the entrance to the temple of the LORD, between the porch and the altar, were about twenty-five men with their backs to the temple of the LORD and their faces toward the east; and they were prostrating themselves eastward toward the sun. 17 He said to me, “Do you see this, son of man? Is it too light a thing for the house of Judah to commit the abominations which they have committed here, that they have filled the land with violence and provoked Me repeatedly? For behold, they are putting the twig to their nose. 18 “Therefore, I indeed will deal in wrath. My eye will have no pity nor will I spare; and though they cry in My ears with a loud voice, yet I will not listen to them.” (Ezekiel 8:1-18+) THOUGHT - Total commitment to God alone and avoidance of all forms of idolatry and false worship were to be manifested positively by observing the Sabbaths (cf. Lev 23:3) and reverencing the sanctuary (cf. Lev 17:1-9). And it is interested that very frequently, in this Book of the Law, the Sabbath and the sanctuary are mentioned as "antidotes" to idolatry. The phrase KEEP MY SABBATHS for example is found four times - Lev 26:2, 19:3, 30, Ex 31:13. What is the spiritual dynamic at play in this principle? Clearly the common denominator in the Sabbath and the Sanctuary is the Lord Himself. When we focus on the Living God, we are much less likely to be attracted to lifeless idols! (See Expulsive Power of a New Affection and "Vertical Vision"). Beloved, the principle is clear the best way to avoid idolatry or any other habitual sin is NOT to try to avoid that sin, which is what so many people attempt to do. They may succeed for a period of time (aka "human will power"), but ultimately they fail. And why do they fail? Because they are depending on their "natural" strength to fight off the lusts of deceit which continually bombard all of us! And by trying not to do this or watch that, etc, they are in effect placing themselves under the law and falling in to a subtle form of legalism (see Ro 7:5+, 1Cor 15:56+; Legalism by Ray Stedman). And remember that legalism is the antagonist of grace. Legalism and grace are like oil and water and do not mix! So what is a person to do? Moses says observe the Sabbath and reverence the sanctuary. Or as Paul would say "But put on (aorist imperative = command to do this now, even with a sense of urgency - a command we can ONLY obey as we relinquish dependence on SELF and learn to rely wholly on the Holy Spirit!) the Lord Jesus Christ, and make no provision for the flesh in regard to [its] lusts." (Ro 13:14-note). Notice the common denominator. Focus on the Lord, not the lust, not the desire for the "idol" (whatever it is in your life)! In his epistle to the Galatians Paul wrote "But I say, walk (present imperative = continually - something you can only accomplish by being filled with and controlled by the Spirit!!!) by the Spirit, and you will not (Greek = absolutely will not) carry out the desire of the flesh." (Gal 5:16-note). Notice that you will not eradicate the "desire" but you will defeat the desire by walking by the Spirit. And don't invert the passage thinking "If I don't cave in to this lust or that lust, I am in effect walking by the Spirit." That is trusting SELF not SPIRIT and is doomed to failure and frustration. Learn to walk by the Spirit and to put on the Lord Jesus Christ the moment you open your eyes EVERY morning. Wiersbe divides Leviticus 26: Covenant (Lev 26:1-13). God used the word covenant 8x in this chapter. It reminded the people of their special relationship with Him and the responsibilities belonging to that relationship. If they obeyed the terms of the covenant, they would remain in the Promised Land and enjoy His blessings. God does not promise material success to His new covenant people today, but He does promise to be with us and meet our every need. Chastening (Lev 26:14-39). God’s covenant included both blessing and chastening, for God will not share His goodness with rebellious children. Enjoying the gifts while insulting the Giver is both selfish and idolatrous. We should obey God, not to “deserve” His blessings or even to avoid His chastenings, but to show our love to Him and our desire to please His heart. Confession (Lev 26:40-46). A gracious God always leaves the door open for restoration. That is one loving purpose of His chastening hand (Heb 12:1-13). The people may break their promises to God (Lev 26:15), but God will never break His promises to His people (Lev 26:44). God forgets our sins but remembers His covenant! This is not an excuse for sin, but it is an encouragement for sinners to repent and return to the Lord. Leviticus 26:3 'If you walk in My statutes and keep My commandments so as to carry them out, Lev 18:4,5 De 11:13-15 28:1-14 Jos 23:14,15 Jud 2:1,2 Ps 81:12-16 Isa 1:19 48:18,19 Mt 7:24,25 Ro 2:7-10 Rev 22:14 Leviticus 26 Commentaries - Multiple Sermons and Commentaries Septuagint - ean tois prostagmasin (ordinances) mou poreuesthe (2PPMS: walk; Lu1:6) kai tas entolas (Lu23:56) mou phulassesthe (2PPMS; Lu2:8) kai poiesete (2PAAS) autas Related Passages: Leviticus 18:4-5+ (REAL SPIRITUAL LIFE IS FOR HE WHO OBEYS) You are to perform My judgments and keep My statutes, to live in accord with them; I am the LORD your God. 5 ‘So you shall keep My statutes and My judgments, by which a man may live if he does them; I am the LORD. Deuteronomy 11:13-15+ (BLESSINGS WERE CONDITIONED ON OBEDIENCE) “It shall come about, IF you listen obediently to my commandments which I am commanding you today, to love the LORD your God and to serve Him with all your heart (see Circumcised Heart) and all your soul, 14 that (BLESSINGS OF OBEDIENCE) He will give the rain for your land in its season, the early and late rain, that you may gather in your grain and your new wine and your oil. 15 “He will give grass in your fields for your cattle, and you will eat and be satisfied. Matthew 7:24-25+ (ONLY HEARERS WHO ARE DOERS WILL BE BLESSED) “Therefore everyone who hears these words of Mine and acts on them, may be compared to a wise man who built his house on the rock. 25 “And the rain fell, and the floods came, and the winds blew and slammed against that house; and yet it did not fall, for it had been founded on the rock. Revelation 1:3+ (BLESSING IS FOR HEEDING WHAT IS HEARD) Blessed is he who reads and those who hear the words of the prophecy, and heed the things which are written in it; for the time is near. "IF" MARKS THE CONDITION = OBEDIENCE IF - "if" introduces a conditional clause - on the condition or supposition that; in the event that. IF is used 9x in Leviticus 26 - Lev 26:14, 15, 18, 21, 23, 27, 37, 40, 41, making Leviticus 26 a condition filled chapter! If you walk in My statutes and keep My commandments - Walk of course speaks of one's conduct or behavior, how one lives their life. If you walk in God's statutes you are a doer of the word and not merely a hearer only (Jas 1:22+). The only way to truly walk in God's perfect statutes is doing so with a "circumcised heart" and the enabling power of the Holy Spirit (YES, the Holy Spirit was active in the OT - not only in regeneration but sanctification - cf Ro 2:29+, Look who most Israelites resisted! = Acts 7:51+ - See discussion of Circumcision of the Heart) George Bush - The promises and threatenings which follow are of a temporal nature; and it has been questioned whether they extend to individuals, or are to be limited to the Israelites as a nation. But the happiness and prosperity of a nation necessarily involves that of individuals; and though individuals might not be uniformly rewarded or punished according to their obedience or disobedience, yet the temporal retribution announced; was sufficiently uniform to evince the; particular providence which guided the people of Israel. So as to carry them out - Carry them out simply means they are walking the talk. Enabled by the Spirit (see Circumcision of the Heart), they carry out God's commandments. As in the NT, he is not speaking of perfection (that's glorification) but direction (general bent of one's life - toward heaven or toward hell, so to speak) Compare the blessings in Lev 26:3-13 with the blessings in Dt 28:1-14 (commentary). James echoes the exhortation of Moses... But prove (present imperative see our need to depend on the Holy Spirit to obey) yourselves doers of the word, and not merely hearers who delude (paralogizomai in present tense = continually!) themselves. 23 For (TERM OF EXPLANATION) if anyone is a hearer of the word and not a doer, he is like a man who looks at his natural face in a mirror; 24 for once he has looked at himself and gone away, he has immediately forgotten what kind of person he was. 25 But one who looks intently (parakupto) at the perfect law, the law of liberty (eleutheria), and abides by it, not having become a forgetful hearer but an effectual doer, this man will be blessed (makarios) in what he does. (James 1:22-25+) Keep (08104)(shamar) means to keep, watch, preserve, to guard, to be careful, to watch over, to watch carefully over, to be on one’s guard. Hedge about as with thorns - the word the Hebrews used for a shepherd’s keeping watch over a flock of sheep. Conveyed the idea of protection as in Ps 121:7-8+ (used 3 times!) In the great Aaronic blessing Nu 6:24+ The first use of shamar in Ge 2:15 is instructive as Adam was placed in the garden (a perfect environment) and was commanded to "keep" it which in the Septuagint is translated with phulasso (which is used to translate many of the OT uses of shamar) which means to guard like a military sentinel would at his post. Clearly Adam did not do a good job at "keeping" the garden safe from intruders! And because of this failure he was cast out of the garden and angels stationed to "guard (Lxx = phulasso) the way to the tree of life" so that he would not eat of it (Ge 3:24+). After Cain murdered Abel he answered God "Am I my brother’s keeper?” (Ge 4:9) Shamar is used 6 times in the seven verses of Psalm 121+ and most notable is our Keeper (3b "He who keeps you will not slumber. Behold, He who keeps Israel Will neither slumber nor sleep. 5 The LORD is your keeper; ...7 The LORD will protect you from all evil; He will keep your soul. 8 The LORD will guard your going out and your coming in From this time forth and forever.: see commentary) Shamar is one of those great OT words that you would be richly rewarded by going through many of the passages listed below (since there are over 400 you might focus on the uses in Psalms) and observing what is kept, who is keeping, how shamar used in prayers, what is the reward for keeping, etc. In fact, you might make this a Quiet Time exercise over the next week being sure to keep note son your observations and turning your findings into prayers to our Keeper Himself! Shamar is a common verb in the OT, found in 431 verses (see links below). In the NAS shamar is translated by a number of words -- attend(4), being careful(1), beware(8), bodyguard*(1), careful(32), careful to keep(1), cares(1), charge(4), confine(1), confined(1), defending(1), did(1), diligently keep(1), doorkeeper*(1), doorkeepers*(4), gatekeepers*(1), give heed(2), giving heed(1), guard(20), guarded(7), guards(4), guardsmen(1), have charge(1), heed to yourself and keep(1), heeds(1), hoarded(1), indignant(1), keep(156), keeper(8), keepers(2), keeping(10), keeps(19), kept(38), kept watch(2), maintained(1), mark(2), observe(30), observed(6), observes(1), observing(1), officers(2), pay attention(1), perform(3), performed(1), performing(2), preserve(5), preserved(3), preserves(6), protect(4), protects(1), regard(3), regards(2), remains(1), reserved(1), secured(1), sentries(1), spare(1), spies(1), take care(1), take heed(5), take note(1), take...heed(1), waiting(1), waits(1), watch(11), watched(1), watches(3), watching(3), watchman(4), watchmen(7). Click here for the full verses below - this will facilitate study... Gen. 2:15; Gen. 3:24; Gen. 4:9; Gen. 17:9; Gen. 17:10; Gen. 18:19; Gen. 24:6; Gen. 26:5; Gen. 28:15; Gen. 28:20; Gen. 30:31; Gen. 31:24; Gen. 31:29; Gen. 37:11; Gen. 41:35; Exod. 10:28; Exod. 12:17; Exod. 12:24; Exod. 12:25; Exod. 13:10; Exod. 15:26; Exod. 16:28; Exod. 19:5; Exod. 19:12; Exod. 20:6; Exod. 21:29; Exod. 21:36; Exod. 22:7; Exod. 22:10; Exod. 23:13; Exod. 23:15; Exod. 23:20; Exod. 23:21; Exod. 31:13; Exod. 31:14; Exod. 31:16; Exod. 34:11; Exod. 34:12; Exod. 34:18; Lev. 8:35; Lev. 18:4; Lev. 18:5; Lev. 18:26; Lev. 18:30; Lev. 19:3; Lev. 19:19; Lev. 19:30; Lev. 19:37; Lev. 20:8; Lev. 20:22; Lev. 22:9; Lev. 22:31; Lev. 25:18; Lev. 26:2; Lev. 26:3; Num. 1:53; Num. 3:7; Num. 3:8; Num. 3:10; Num. 3:28; Num. 3:32; Num. 3:38; Num. 6:24; Num. 8:26; Num. 9:19; Num. 9:23; Num. 18:3; Num. 18:4; Num. 18:5; Num. 18:7; Num. 23:12; Num. 28:2; Num. 31:30; Num. 31:47; Deut. 2:4; Deut. 4:2; Deut. 4:6; Deut. 4:9; Deut. 4:15; Deut. 4:23; Deut. 4:40; Deut. 5:1; Deut. 5:10; Deut. 5:12; Deut. 5:29; Deut. 6:2; Deut. 6:3; Deut. 6:12; Deut. 6:17; Deut. 6:25; Deut. 7:8; Deut. 7:9; Deut. 7:11; Deut. 7:12; Deut. 8:1; Deut. 8:2; Deut. 8:6; Deut. 8:11; Deut. 10:13; Deut. 11:1; Deut. 11:8; Deut. 11:16; Deut. 11:22; Deut. 11:32; Deut. 12:1; Deut. 12:13; Deut. 12:19; Deut. 12:28; Deut. 12:30; Deut. 12:32; Deut. 13:4; Deut. 13:18; Deut. 15:9; Deut. 16:1; Deut. 16:12; Deut. 17:10; Deut. 19:9; Deut. 23:9; Deut. 23:23; Deut. 24:8; Deut. 26:16; Deut. 26:17; Deut. 26:18; Deut. 27:1; Deut. 28:1; Deut. 28:9; Deut. 28:45; Deut. 28:58; Deut. 29:9; Deut. 30:10; Deut. 30:16; Deut. 31:12; Deut. 33:9; Jos. 1:7; Jos. 1:8; Jos. 6:18; Jos. 10:18; Jos. 22:2; Jos. 22:3; Jos. 22:5; Jos. 23:6; Jos. 23:11; Jos. 24:17; Jdg. 1:24; Jdg. 2:22; Jdg. 7:19; Jdg. 13:4; Jdg. 13:13; Jdg. 13:14; 1 Sam. 1:12; 1 Sam. 2:9; 1 Sam. 7:1; 1 Sam. 9:24; 1 Sam. 13:13; 1 Sam. 13:14; 1 Sam. 17:20; 1 Sam. 17:22; 1 Sam. 19:2; 1 Sam. 19:11; 1 Sam. 21:4; 1 Sam. 25:21; 1 Sam. 26:15; 1 Sam. 26:16; 1 Sam. 28:2; 1 Sam. 30:23; 2 Sam. 11:16; 2 Sam. 15:16; 2 Sam. 16:21; 2 Sam. 18:12; 2 Sam. 20:3; 2 Sam. 20:10; 2 Sam. 22:22; 2 Sam. 22:24; 2 Sam. 22:44; 2 Sam. 23:5; 1 Ki. 2:3; 1 Ki. 2:4; 1 Ki. 2:43; 1 Ki. 3:6; 1 Ki. 3:14; 1 Ki. 6:12; 1 Ki. 8:23; 1 Ki. 8:24; 1 Ki. 8:25; 1 Ki. 8:58; 1 Ki. 8:61; 1 Ki. 9:4; 1 Ki. 9:6; 1 Ki. 11:10; 1 Ki. 11:11; 1 Ki. 11:34; 1 Ki. 11:38; 1 Ki. 13:21; 1 Ki. 14:8; 1 Ki. 14:27; 1 Ki. 20:39; 2 Ki. 6:9; 2 Ki. 6:10; 2 Ki. 9:14; 2 Ki. 10:31; 2 Ki. 11:5; 2 Ki. 11:6; 2 Ki. 11:7; 2 Ki. 12:9; 2 Ki. 17:13; 2 Ki. 17:19; 2 Ki. 17:37; 2 Ki. 18:6; 2 Ki. 21:8; 2 Ki. 22:4; 2 Ki. 22:14; 2 Ki. 23:3; 2 Ki. 23:4; 2 Ki. 25:18; 1 Chr. 9:19; 1 Chr. 10:13; 1 Chr. 12:29; 1 Chr. 22:12; 1 Chr. 22:13; 1 Chr. 23:32; 1 Chr. 28:8; 1 Chr. 29:18; 1 Chr. 29:19; 2 Chr. 5:11; 2 Chr. 6:14; 2 Chr. 6:15; 2 Chr. 6:16; 2 Chr. 7:17; 2 Chr. 12:10; 2 Chr. 13:11; 2 Chr. 19:7; 2 Chr. 23:6; 2 Chr. 33:8; 2 Chr. 34:9; 2 Chr. 34:21; 2 Chr. 34:22; 2 Chr. 34:31; Ezr. 8:29; Neh. 1:5; Neh. 1:7; Neh. 1:9; Neh. 2:8; Neh. 3:29; Neh. 9:32; Neh. 10:29; Neh. 11:19; Neh. 12:45; Neh. 13:22; Est. 2:3; Est. 2:8; Est. 2:14; Est. 2:15; Est. 2:21; Est. 6:2; Job 2:6; Job 10:12; Job 10:14; Job 13:27; Job 14:16; Job 22:15; Job 23:11; Job 24:15; Job 29:2; Job 33:11; Job 36:21; Job 39:1; Ps. 12:7; Ps. 16:1; Ps. 17:4; Ps. 17:8; Ps. 18:21; Ps. 18:23; Ps. 19:11; Ps. 25:20; Ps. 31:6; Ps. 34:20; Ps. 37:28; Ps. 37:34; Ps. 37:37; Ps. 39:1; Ps. 41:2; Ps. 56:6; Ps. 59:9; Ps. 71:10; Ps. 78:10; Ps. 78:56; Ps. 86:2; Ps. 89:28; Ps. 89:31; Ps. 91:11; Ps. 97:10; Ps. 99:7; Ps. 103:18; Ps. 105:45; Ps. 106:3; Ps. 107:43; Ps. 116:6; Ps. 119:4; Ps. 119:5; Ps. 119:8; Ps. 119:9; Ps. 119:17; Ps. 119:34; Ps. 119:44; Ps. 119:55; Ps. 119:57; Ps. 119:60; Ps. 119:63; Ps. 119:67; Ps. 119:88; Ps. 119:101; Ps. 119:106; Ps. 119:134; Ps. 119:136; Ps. 119:146; Ps. 119:158; Ps. 119:167; Ps. 119:168; Ps. 121:3; Ps. 121:4; Ps. 121:5; Ps. 121:7; Ps. 121:8; Ps. 127:1; Ps. 130:3; Ps. 130:6; Ps. 132:12; Ps. 140:4; Ps. 141:9; Ps. 145:20; Ps. 146:6; Ps. 146:9; Prov. 2:8; Prov. 2:11; Prov. 2:20; Prov. 3:26; Prov. 4:4; Prov. 4:6; Prov. 4:21; Prov. 5:2; Prov. 6:22; Prov. 6:24; Prov. 7:1; Prov. 7:2; Prov. 7:5; Prov. 8:32; Prov. 8:34; Prov. 10:17; Prov. 13:3; Prov. 13:18; Prov. 14:3; Prov. 15:5; Prov. 16:17; Prov. 19:8; Prov. 19:16; Prov. 21:23; Prov. 22:5; Prov. 22:18; Prov. 27:18; Prov. 28:4; Prov. 29:18; Eccl. 3:6; Eccl. 5:1; Eccl. 5:8; Eccl. 5:13; Eccl. 8:2; Eccl. 8:5; Eccl. 11:4; Eccl. 12:3; Eccl. 12:13; Cant. 3:3; Cant. 5:7; Isa. 7:4; Isa. 21:11; Isa. 21:12; Isa. 26:2; Isa. 42:20; Isa. 56:1; Isa. 56:2; Isa. 56:4; Isa. 56:6; Isa. 62:6; Jer. 3:5; Jer. 4:17; Jer. 5:24; Jer. 8:7; Jer. 9:4; Jer. 16:11; Jer. 17:21; Jer. 20:10; Jer. 31:10; Jer. 35:4; Jer. 35:18; Jer. 51:12; Jer. 52:24; Ezek. 11:20; Ezek. 17:14; Ezek. 18:19; Ezek. 18:21; Ezek. 20:18; Ezek. 20:19; Ezek. 20:21; Ezek. 36:27; Ezek. 37:24; Ezek. 40:45; Ezek. 40:46; Ezek. 43:11; Ezek. 44:8; Ezek. 44:14; Ezek. 44:15; Ezek. 44:16; Ezek. 44:24; Ezek. 48:11; Dan. 9:4; Hos. 4:10; Hos. 12:6; Hos. 12:12; Hos. 12:13; Amos 1:11; Amos 2:4; Jon. 2:8; Mic. 6:16; Mic. 7:5; Zech. 3:7; Zech. 11:11; Mal. 2:7; Mal. 2:9; Mal. 2:15; Mal. 2:16; Mal. 3:7; Mal. 3:14 Vine on Shamar Shamar means “to keep” in the sense of “tending” and taking care of. So God put Adam “into the garden of Eden to dress it and to keep it” (Gen. 2:15—the first occurrence). In 2 Kings 22:14 Harhas is called “keeper of the wardrobe” (the priest’s garments). Satan was directed “to keep,” or “to tend” (so as not to allow it to be destroyed) Job’s life: “Behold, he is in thine hand; but save his life” (Job 2:6). In this same sense God is described as the keeper of Israel (Ps. 121:4). The word also means “to keep” in the sense of “watching over” or giving attention to. David, ironically chiding Abner for not protecting Saul, says: “Art not thou a valiant man? and who is like to thee in Israel? wherefore then hast thou not kept thy lord the king?” (1 Sam. 26:15). In extended application this emphasis comes to mean “to watch, observe”: “And it came to pass, as she continued praying before the Lord, that Eli [was watching] her mouth” (1 Sam. 1:12). Another extended use of the verb related to this emphasis appears in covenantal contexts. In such cases “keep” means “to watch over” in the sense of seeing that one observes the covenant, keeping one to a covenant. God says of Abraham: “For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment …” (Gen. 18:19). As God had said earlier, “Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations” (Gen. 17:9). When used in close connection with another verb, shamar can signify carefully or watchfully doing that action: “And he answered and said, Must I not take heed to speak that which the Lord hath put in my mouth?” (Num. 23:12). Not only does shamar signify watching, but it signifies doing it as a watchman in the sense of fulfilling a responsibility: “And the spies saw a man come forth out of the city …” (Judg. 1:24). In a third group of passages this verb means “to keep” in the sense of saving or “retaining.” When Jacob told his family about his dream, “his brethren envied him; but his father observed the saying” (Gen. 37:11); he “retained” it mentally. Joseph tells Pharaoh to appoint overseers to gather food: “And let them … lay up corn under the hand of Pharaoh, and let them keep food in the cities” (Gen. 41:35); let them not give it out but see that it is “retained” in storage. In three passages shamar seems to have the same meaning as the Akkadian root, “to revere.” So the psalmist says: “I have hated them that regard [revere] lying vanities: but I trust in the Lord” (Ps. 31:6). Gilbrant on shamar - A primary root used over 460 times in the OT, shāmar occurs thirty-seven times in the Niphal and four times in the Piel and Hithpael stems. The underlying idea of this root is "to exercise great care," a concept which appears in a wide variety of contexts. In combination with other verbs, shāmar means "to do carefully." For instance, Moses commanded the people: "Be careful to do all the statutes and the judgments" (Deut. 11:32, NASB). And Balaam explained that he had to be careful to speak only what the Lord put in his mouth (Num. 23:12). Shāmar is used often to describe the rigorous keeping of obligations, especially the commands of God. From the initial giving of the Ten Commandments (Exo. 20:6; Deut. 5:10) to the admonitions of the later prophets (Ezek. 20:19), Israel was commanded well over 100 times to keep the commands of God. Psalm 119, the great acrostic on the Word of the Lord, focuses on the need to obey the obligations set forth in the commands of God (cf. Ps. 119:8, 17, 34). As a people in covenant with God, the people of Israel were expected to live up to the obligations assigned in that Covenant (Deut. 29:9; 1 Ki. 11:11). The phrase also applies to human covenants (Ezek. 17:14), as well as individual vows (Deut. 23:23). One could also speak of keeping or adhering faithfully to the way of the Lord (Gen. 18:19; 2 Sam. 22:22; Ps. 18:21) or of an abstract concept such as the way of wisdom (Prov. 8:32). Shāmar appears several times in tandem with "do" or equivalent words, because "to keep" involves practical action (Deut. 4:6; 5:1, 29; 7:12; Ezek. 37:24). A person who held an office, particularly one connected to the worship of God, was expected to carry out the duties of that office (Lev. 8:35; Num. 1:53; 3:10; 18:7). And the people of Israel as a whole were obligated to maintain careful observance of the worship requirements of the Law, whether this involved the day (Exo. 12:17) or month (Deut. 16:1) of the Passover or one of the other holy days in the Jewish calendar (Exo. 23:15; 34:18). The Sabbath furnished a weekly opportunity to carry out the guidelines prescribed in the Law (Ex 31:13f, 16; Lev. 19:3, 30; 26:2; Deut. 5:12; Isa. 56:4). Just as Israel had covenantal obligations to uphold, the Lord himself carried out the portions of the Covenant which He had taken upon himself. Several passages mention the fact that He kept his covenant and his lovingkindness (hesed) to his people, acting in accord with the promises which He had made to express his mercy and love (Deut. 7:8f, 12; Ps. 146:6). In a more general, ethical sense, shāmar also describes the person who observes or follows the dictates of such character qualities as discretion (Prov. 5:2), justice (Isa. 56:1), kindness (Hos. 12:6). A related meaning is "to restrain someone" or "to keep him within bounds." This could apply to an unruly ox (Exo. 21:29, 36) or to an Israelite tempted to take some of the spoil from Jericho (Josh. 6:18). It could describe someone who keeps his hand away from evil (Isa. 56:2) or restrains his speech (Ps. 39:1). A related category of usage is the meaning "to regard," "to give heed to," without the explicit concept of obedience implied. Shāmar describes the attitude of paying attention to God or others, usually with an appropriate attitude of reverence. Israel failed to recognize God's presence (Hos. 4:10), and others paid heed to vain idols (Ps. 31:6). The psalmist asked, "If thou, Lord, shouldest mark [truly focus attention on] iniquities, O Lord, who shall stand?" (Ps 130:3). Another major category of meaning revolves around the idea of taking pains "to care for" or "to guard someone or something." Shāmar is used to describe keeping or taking care of such things as a garden (Gen. 2:15), a flock (30:31; Hos. 12:12), a house (2 Sam. 15:16) or property kept in trust (Exo. 22:7, 10). The participial form is used as a substantive, "keeper," describing one who cares for sheep (1 Sam. 17:20), guards baggage for a military unit (1 Sa 17: 22), oversees the royal wardrobe (2 Ki. 22:14) or supervises a harem (Est. 2:3, 8, 15). Cain asked the Lord, "Am I my brother's keeper?" (Gen. 4:9). The task of keeping something often involves guarding against intruders, as in the case of the cherubim who guarded the way into the Garden of Eden (Gen. 3:24). The participial form is frequently used to describe those who guarded the city (SS 3:3; 5:7; Ps. 127:1; Isa. 21:11f), the Temple (Jer. 35:4) or palace (1 Ki. 14:27; 2 Chr. 12:10). Often the task would be to guard a person, either to serve as bodyguard (1 Sam. 26:15) or to guard prisoners (Josh. 10:18; 1 Ki. 20:39). Shāmar can also be a description for the siege of a city (2 Sam. 11:16). Proverbs promises that Wisdom will serve as a watchman for those who heed her (Prov. 4:6; 6:24; 7:5) and promises that the commands of parents will be a guard (Pr 6:22). In fact, people who follow the counsel of Wisdom will actually save their own lives (13:3; 16:17; 19:16; 22:5). Before the battle with Absalom's army, David begged his general, "Beware that none touch the young man Absalom" (2 Sam. 18:12). And when Satan wanted permission to torment Job, the Lord gave one limit: "Save his life" (Job 2:6). Scripture speaks often of the way God protects and cares for his people. God promised to protect Jacob when He met him at Bethel (Gen. 28:15, 20), and He sent his angel to protect Israel in their forty-year journey (Exo. 23:20; Josh. 24:17). Psalms uses the word at least ten times to describe the godly man's plea for protection (Ps. 16:1; 121:7). Psalm 91:11 promises that God will send his angels to guard the righteous in all their ways (a verse quoted by Satan when he tempted Jesus). David recognized the Lord's hand in preserving his people when Ziklag was destroyed (1 Sam. 30:23). God has promised to keep his people like a shepherd caring for his sheep (Jer. 31:10), and describes himself as the ultimate watchman over the city (Ps. 127:1). Part of the blessing in Num. 6:24 is the request that the Lord might keep his people. Another category of use deals with keeping in the sense of "storing up" or "preserving" something. Ecclesiastes points out that there is a time to save and a time to throw away (Ecc. 3:6). Joseph stored reserves of grain in preparation for the anticipated famine (Gen. 41:35). Jacob retained the memory of Joseph's dreams in his memory (37:11; cf. 1 Chr. 29:18; Prov. 4:21; 22:18; Mal. 2:7). And the Lord stores up his anger in preparation for judgment (Jer. 3:5; Amos 1:11). At times, shāmar is used in the sense of "to watch," "to observe," "to wait for." As Hannah prayed for a son, Eli was watching her mouth (1 Sam. 1:12). Ecclesiastes notes the way men watch the wind to foresee weather conditions (11:4), and other passages mention the observation of natural phenomena (Job 39:1; Jer. 8:7). Job complained that God was constantly watching his paths, waiting for the slightest misstep (Job 10:14; 13:27; 33:11). Similarly, the criminal waits for dark to fall so that he can proceed with his wicked plans (24:15). However, this keen observation is more often a very positive activity. Psalm 107:43 declares that the psalmist scrutinized the lovingkindness of God, and Ps. 37:37 asks the reader to observe the behavior of the upright. (Complete Biblical Library Hebrew-English) Gesenius Definition of shamar - שָׁמַר fut. יִשְׁמֹר (1) to keep, to watch, to guard (a) in a narrower sense, as a garden, Genesis 2:15, 3:24 a flock, Genesis 30:31 a house, Ecclesiastes 12:3. Part. שֹׁמֵר subst. a watchman Canticles 3:3 of cattle, i.e. a shepherd, 1 Samuel 17:20 trop. used of prophets, Isaiah 21:11, 62:6, compare צֹפִים. (b) in a wider sense, to keep safe, to preserve, followed by acc. Job 2:6; Proverbs 13:3 בְּ 2 Samuel 18:12 אֶל 1 Samuel 26:15 עַל 1 Samuel 26:16; Proverbs 6:22 often used of God as guarding men, followed by an acc. Genesis 28:15, 20 Genesis 28:20; Psalms 12:8, 16:1 25:20 followed by מִן to guard from any thing, Psalms 121:7, 140:5 141:9. (2) to keep, to reserve, Exodus 22:6 also to preserve, as loving-kindness, Daniel 9:4; Nehemiah 9:32, anger, Amos 1:11, עֶבְרָתוֹ שְׁמָרָה נֶצַח “(Edom) kept his anger continually;” (שְׁמָֽרָה with these vowels and the accent on the penultima is masc. with ה parag.), and without the acc. עֶבְרָה or אַף (like נָטַר No. 2), Jeremiah 3:5, אִם־יִשְׁמֹר לָנֶצַח “will he continually keep” sc. his anger? Specially to keep in mind and memory (φυλάττεσθαί τι), Genesis 37:11; Psalms 130:3.-Without acc. and with suff. of pers. Job 10:14, וּשְׁמַרְתָּנִי “thou wilt keep (punishment) for me,” du gedachteft (es) mir. (3) to observe, to attend to any thing, followed by an acc. 1 Samuel 1:12; Psalms 17:4, “I have observed the ways of the violent man,” i.e. that I might avoid them (this phrase is used in another sense, Proverbs 2:20); without this, Isaiah 42:20 followed by עַל Job 14:16 followed by אֶל Psalms 59:10. Sometimes used in a bad sense, to watch narrowly (etwas belauern), to lie in wait for, followed by an acc. Job 13:27, 33:11 Psalms 56:7, 71:10. שָׁמַר עִיר to observe, i.e. to besiege a city, 2 Samuel 11:16, compare נָצַר No. 5. (4) to keep, to observe, as a covenant, Genesis 17:9, 10 Genesis 17:10 the commandments of God, 1 Kings 11:10 the sabbath, Isaiah 56:2, Isaiah 56:6 a promise, 1 Kings 3:6, 8:24. Followed by a gerund, to seek to do any thing, Numbers 23:12; 2 Kings 10:31. (5) to honour, to worship, as God, Hosea 4:10, idols, Psalms 31:7 a master, Proverbs 27:18. Compare Virg. Georg. iv. 212, “Prœterea regem non sic Ægyptus, et ingens Lydia … … observant.” (6) recipr. i.q. Niphal and שָׁמַר נַפְשׁוֹ (Deuteronomy 4:9), to abstain oneself from any thing, followed by מִן Joshua 6:18. Leviticus 26:4 then I shall give you rains in their season, so that the land will yield its produce and the trees of the field will bear their fruit. Then: De 28:12 1Ki 17:1 Job 5:10 37:11-13 38:25-28 Ps 65:9-13 Ps 68:9 Ps 104:13 Isa 5:6 30:23 Jer 14:22 Eze 34:26,27 Joe 2:23,24 Am 4:7,8 Mt 5:45 Ac 14:17 Jas 5:7,17,18 Rev 11:6 land: Lev 25:21 Ps 67:6 85:12 Eze 34:27 36:30 Hag 2:18,19 Zec 8:12 Related Passages: Job 5:10 “He gives rain on the earth And sends water on the fields, Psalm 68:9 You shed abroad a plentiful rain, O God; You confirmed Your inheritance when it was parched. Psalm 104:13 He waters the mountains from His upper chambers; The earth is satisfied with the fruit of His works. Deuteronomy 11:13-14 “It shall come about, if you listen obediently to my commandments which I am commanding you today, to love the LORD your God and to serve Him with all your heart and all your soul, 14 that He will give the rain for your land in its season, the early and late rain, that you may gather in your grain and your new wine and your oil. Deuteronomy 28:12 “The LORD will open for you His good storehouse, the heavens, to give rain to your land in its season and to bless all the work of your hand; and you shall lend to many nations, but you shall not borrow. Jeremiah 14:22 Are there any among the idols of the nations who give rain? Or can the heavens grant showers? Is it not You, O LORD our God? Therefore we hope in You, For You are the one who has done all these things. 2 Chronicles 7:14 and My people who are called by My name humble themselves and pray and seek My face and turn from their wicked ways, then I will hear from heaven, will forgive their sin and will heal their land. 1 Kings 17:1 Now Elijah the Tishbite, who was of the settlers of Gilead, said to Ahab, “As the LORD, the God of Israel lives, before whom I stand, surely there shall be neither dew nor rain these years, except by my word.” AGRICULTURAL BLESSINGS FOLLOW OBEDIENCE Then - This expression of time should always prompt at least "When?" (or "Why now?" or "What preceded?") This then is clearly the continuation of the conditional statement made in Lev 26:3. If you obey...then.... I shall give you rains in their season - Significantly, the first blessing mentioned is “rains”. And here the Hebrew word rains is in the plural which reflects the two rainy periods that occurred in autumn and spring. Palestine a general arid land and so is water conscious and dependent on the rain and the perennial springs. Albright and others have remarked that the invention of lime plaster in the thirteenth century B.C. made cisterns practicable to help somewhat in saving water. As noted in the Gezer calendar, a tenth-century B.C. schoolboy exercise on a fragment of limestone, the Israelite year was divided into agricultural seasons. Thus the “rain in season” would come in the fall (Oct-Nov) to moisten the newly planted fields and in early spring (Mar-Apr) to complete the ripening process before harvest (Dt 11:14). Early and late rain - The early rain came in October and November and could last as late as Jan-Feb creating excellent soil conditions for the germination of the grain. The early rain did not come suddenly, but by degrees, so that the farmer could sow his wheat or barley. The rains were mostly from the west or southwest [Lu 12:54] continuing 2-3 days at a time, mostly at night. Then the wind shifted to the north or east, and fine weather ensued [Pr 25:28]. The latter rain came in March-May for maturing the grain and was generally much lighter. Rain in harvest was regarded as a miracle [1 Sa 12:16-18]. So that - term of purpose or result The land will yield its produce and the trees of the field will bear their fruit.: Without continuous yield from the land, the people could not survive. Thus fertility, in the form of regular rainfall and abundant harvest from fields and vines, was a constant concern. As a result many of the gods of the ancient Near East were concerned with rain and storm, fertility and the growing seasons. George Bush - Leviticus Notes Critical and Practical - Leviticus 26 Then will I give you rain. Heb. נתתי גשמיכם nathatti gishniëkem, will give your rains. So certain should be their showers in their seasons, so infallibly secured by promise, that they should be entitled to consider and call them theirs; ‘I will give your rains.’ Leviticus 26:5 'Indeed, your threshing will last for you until grape gathering, and grape gathering will last until sowing time. You will thus eat your food to the full and live securely in your land. threshing: Am 9:13 Mt 9:37,38 John 4:35,36 eat your: Lev 25:19 Ex 16:8 De 11:15 Joe 2:19,26 Ac 14:17 1Ti 6:17 live securely in your land: Lev 25:18 Job 11:18,19 Ps 46:1-7 90:1 91:1-14 Pr 1:33 18:10 Jer 23:6 Eze 34:25-28 Mt 23:37 1Pe 1:5 Leviticus 26 Commentaries - Multiple Sermons and Commentaries DIVINE SUSTENANCE AND SECURITY Sustenance refers to food and drink regarded as a source of strength. Indeed, your threshing will last for you until grape gathering will last until sowing time: The threshing (begun in March) would continue until grape harvest in July. George Bush - That is, so abundant shall be your corn-crops that the business of threshing shall not be completed before the vintage; and again, so plentiful shall be the produce of the vine, that ye shall not be able to finish the gathering and pressing of your grapes till sowing time again arrives. We meet with a similar sentiment in the prophet Amos, ch. 9:13, ‘The plowman shall overtake the reaper, and the treader of grapes him who soweth seed.’ Compare the Millennial promise in Amos 9:13+ “Behold, days are coming,” declares the LORD, “When the plowman will overtake the reaper And the treader of grapes him who sows seed; When the mountains will drip sweet wine And all the hills will be dissolved. You will thus eat your food to the full and live securely in your land - Obedience would bring divine provision and protection. Securely (security) (0983)(betach from batach = to trust) means security, confidence (belief that one is safe and secure - Isa 32:17, Job 24:23, Mic 2:8). In its first occurrence betach emphasizes the status of a city which was certain of not being attacked (Ge 34:25). All three uses in Psalms speak of God enabling us to dwell securely (Ps. 4:8; 16:9; 78:53) Betach is frequently coupled with yashab (to dwell) conveying the idea to dwell in safety. "As a noun, it primarily means security or calm assurance (Ge 34:25; Isa. 32:17). As an adjective, it means assurance or confidence. It is primarily a positive term: to dwell in safety because of God’s protection (Lev. 25:18); to lie down safely or in security (Hos 2:18); to walk securely or assuredly (Pr. 10:9). In other instances, it is a negative term meaning to be too self-assured or careless (Ezek. 30:9; 39:6)" (Baker) See Lev 25:18, 19, 26:5, Dt 12:10, Jdg 18:7, 1Sa 12:11, 1Ki 4:25, Ps 4:8, Pr 3:29, Isa 47:8, Jer 32:37, Jer 49:31, Ezek 28:26, Ezek 34:25, Ezek 34:28, Ezek 38:8, Ezek 38:11, Ezek 38:14, Ezek 39:6, 39:26 Zep 2:15 Zec 14:11 Leviticus 26:6 'I shall also grant peace in the land, so that you may lie down with no one making you tremble. I shall also eliminate harmful beasts from the land, and no sword will pass through your land. I will (KJV): 1Ch 22:9 Ps 29:11 147:14 Isa 9:7 45:7 Jer 30:10 Ho 2:18 Mic 4:4 Hag 2:9 Zec 9:10 Joh 14:27 Ro 5:1 Php 4:7-9 ye shall (KJV): Job 11:19 Ps 3:5 4:8 127:1,2 Pr 3:24 6:22 Isa 35:9 Jer 30:10 Jer 31:26 Eze 34:25 Zep 3:13 Ac 12:6 rid (KJV): Heb. cause to cease, Ex 23:29 2Ki 2:24 17:25,26 Job 5:23 Isa 35:9 Eze 5:17 Eze 14:15,21 shall the sword (KJV): Eze 14:17 Leviticus 26 Commentaries - Multiple Sermons and Commentaries THE PRECIOUS PROMISE OF PEACE IN THE LAND I shall also grant peace in the land - This is a gift of God, a gift of grace. Peace (07965)(shalom from salam/salem/shalam = to be safe, sound, healthy, perfect, complete [1Ki 7:51, Neh 6:18]) signifies a sense of well-being and harmony both within and without - Completeness, wholeness, peace, health, welfare, safety, soundness, tranquility, prosperity, fullness, rest, harmony; the absence of agitation or discord, a state of calm without anxiety or stress. The root meaning of shalom is to be whole or sound and this leads to translations that speak of completeness, wholeness, well-being, welfare and peace. Shalom also includes the idea of vigor and vitality in all dimensions of life. In short, shalom speaks of holistic ("holy") health for our souls and spirits. So that - Always pause of ponder this term of purpose or result. What is the purpose? In this context the answer is easy - no fear, no beast, no sword. What is the condition? Obedience to God's Word. This basic principle is timeless. Beloved, are you experiencing genuine, inner peace in your soul? If not perhaps you might do a mental inventory to honestly assess if you have truly been obeying God's Word? Confession and repentance is the doorway back to God's peace. You may lie down with no one making you tremble - This is inner peace of one's soul because of the external peace in the land. I shall also eliminate harmful beasts from the land, and no sword will pass through your land - "I shall" indicates God's power of beastly animals and beastly nations!