As long as it lies desolate, the land will have the rest it did not receive during the Sabbaths when you lived in it. As long as it lies desolateThis phrase refers to the period when the land of Israel would be uninhabited due to the exile of its people. The desolation is a direct consequence of Israel's disobedience to God's commandments, particularly the failure to observe the Sabbath years. The land's desolation serves as a physical manifestation of divine judgment, emphasizing the seriousness of covenantal breaches. Historically, this desolation occurred during the Babylonian exile, when the Israelites were removed from their land, allowing it to lie fallow. the land will have the rest
The concept of the land resting is rooted in the Sabbath year commandment found in Leviticus 25:1-7, where every seventh year the land was to lie fallow. This rest was intended to remind the Israelites of their dependence on God and to provide a time of renewal for the land. Theologically, it underscores the principle of divine ownership of the land and the need for human stewardship to align with God's purposes. The rest of the land during the exile symbolizes a forced observance of the Sabbath years that were neglected. it did not receive during the Sabbaths
This phrase highlights the Israelites' failure to observe the Sabbath years, which was a significant aspect of the Mosaic Law. The Sabbath years were meant to be a time of trust in God's provision, as the people were to refrain from agricultural work and rely on what the land naturally produced. The neglect of these Sabbaths is seen as a breach of faith and trust in God, leading to the land's enforced rest during the exile. This neglect is also a reflection of the broader spiritual disobedience of the nation. when you lived in it
This part of the verse refers to the time when the Israelites inhabited the Promised Land. It serves as a reminder of the blessings and responsibilities that came with living in the land God had given them. The phrase underscores the conditional nature of the covenant: the land was a gift, but its continued enjoyment was contingent upon obedience to God's laws. The historical context of this phrase is the period of the Judges and the monarchy, where cycles of disobedience and repentance were common. Theologically, it points to the idea that God's blessings are tied to covenant faithfulness, a theme that runs throughout the Old Testament and is fulfilled in the New Testament through Christ, who perfectly fulfills the law on behalf of humanity. Persons / Places / Events 1. The IsraelitesThe chosen people of God, who were given the Law through Moses, including the command to observe the Sabbath. 2. The Land of IsraelThe Promised Land given to the Israelites, which was to observe a Sabbath rest every seventh year. 3. Sabbath RestA commandment from God for the land to rest every seventh year, symbolizing trust in God's provision. 4. ExileThe consequence of Israel's disobedience, leading to the land lying desolate and finally receiving its rest. 5. MosesThe prophet and leader through whom God delivered the Law, including the instructions for the Sabbath rest. Teaching Points The Importance of ObedienceGod's commands, including the Sabbath rest, are not arbitrary but are designed for our good and His glory. Disobedience leads to consequences. Trust in God's ProvisionObserving the Sabbath rest required faith that God would provide. Similarly, we are called to trust God in our lives, even when it seems counterintuitive. The Consequences of DisobedienceIgnoring God's commands can lead to spiritual and physical desolation. The exile was a direct result of Israel's failure to obey. Spiritual Rest in ChristThe Sabbath rest points to a deeper rest found in Christ. Believers are invited to rest from their works and trust in the finished work of Jesus. Stewardship of CreationThe command for the land to rest highlights the importance of caring for God's creation and recognizing our role as stewards. Bible Study Questions 1. How does the concept of Sabbath rest in Leviticus 26:35 relate to the creation account in Genesis 2:2-3? 2. In what ways can we practice trust in God's provision in our daily lives, similar to the Israelites' call to observe the Sabbath year? 3. What are some modern-day consequences of ignoring God's commands, and how can we learn from Israel's example? 4. How does the idea of spiritual rest in Hebrews 4:9-10 enhance our understanding of the Sabbath rest mentioned in Leviticus 26:35? 5. What practical steps can we take to be better stewards of God's creation, in light of the command for the land to rest? Connections to Other Scriptures Genesis 2:2-3The concept of Sabbath rest originates from God's rest on the seventh day of creation, establishing a pattern for rest and holiness. Exodus 23:10-11Provides the initial command for the land to observe a Sabbath rest, emphasizing the importance of rest and renewal. 2 Chronicles 36:21Chronicles the fulfillment of the land's rest during the Babylonian exile, as prophesied in Leviticus 26:35. Hebrews 4:9-10Discusses the spiritual rest available to believers, drawing a parallel to the Sabbath rest commanded in the Old Testament. People Egyptians, Isaac, Israelites, Jacob, MosesPlaces Mount SinaiTopics Desolate, Desolation, Didn't, During, Dwelling, Dwelt, Lies, Lieth, Observe, Rest, Rested, Resteth, Sabbaths, Therein, WasteDictionary of Bible Themes Leviticus 26:14-39 5827 curse
6026 sin, judgment on Leviticus 26:27-35 7520 dispersion, the Leviticus 26:27-42 6702 peace, destruction Library Emancipated Slaves
I am the Lord your God, which brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bands of your yoke, and made you go upright.'--LEV. xxvi. 13. The history of Israel is a parable and a prophecy as well as a history. The great central word of the New Testament has been drawn from it, viz. 'redemption,' i.e. a buying out of bondage. The Hebrew slaves in Egypt were 'delivered.' The deliverance made them a nation. God acquired them for Himself, and …
Alexander Maclaren—Expositions of Holy 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 26:35 NIVLeviticus 26:35 NLTLeviticus 26:35 ESVLeviticus 26:35 NASBLeviticus 26:35 KJV
Leviticus 26:35 Commentaries
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