I. As affecting supposition stated. “If ye will not,” &c. The Lord here supposes that His people may commit three grievous sins:
1. The sin of disobedience. “If ye will not hearken unto Me.” Hence observe--
(1) That the Lord in His Word speaks to us (Heb_8:12).
(2) That whatever the Lord says in His Word it is our bounden duty to hear (Heb_3:7; 1Th_5:20; Jam_1:19).
(3) That we are too apt to turn a deaf ear to Him (Exo_5:2; Psa_12:4).
2. The sin of incorrigibleness. “If for all this ye will not hearken.” Note here--
(1) That afflictions sometimes have the nature of punishments (Jer_13:21).
(2) That punishment is the natural and necessary consequence of transgression.
(3) That in the punishment which God inflicts He seeks our reformation (2Ch_18:22).
(4) That our depravity in too many cases frustrates His designs (Zep_3:2).
3. The sin of perverseness. “If ye walk contrary to Me.” Observe again--
(1) That the Lord’s pleasure is, we should walk with Him (Mic_6:8).
(2) That we walk with the Lord when we walk in His way (2Ki_20:3; Ecc_12:13).
(3) That walking otherwise than He has commanded is to show a perverse and untoward heart.
II. An awful consequence declared. “I will walk contrary also to you in fury.” Thus we see that--
1. Conformable to our character will be our end. If God should deal thus with us
(1) We shall lose the blessing which He imparts to> His obedient followers (Lev_26:4-12).
(2) Our expectations will issue in disappointment and vexation (Hos_8:7); and
(3) Like chaff before the wind we shall speedily be carried to destruction (Psa_1:4-5).
2. Enforcement of these considerations: we see--
(1) That a religion consisting of mere notions will never saw a man.
(2) That men are not at liberty, as some suppose, to live as they please.
(3) That God takes notice of the ways of all.
(4) That if He displays His anger we should be anxious to find out the cause; and
(5) That if any one perish he will have noone to blame for it but himself (Isa_3:11). (Wm. Sleigh.)
Desolation threatened to Israel
I. How horrifying the miseries which may befall a privileged people. The miseries of penury and siege (Lev_26:29); of captivity and slaughter (Lev_26:33); of anguish and derision (Lev_26:36); of pitiless misery and disaster (Lev_26:39).
1. None are so secure in grace and privilege that they can disregard the possibility of a fall.
2. None are so rich in sacred favours as to be beyond danger of their total loss.
3. None are so honoured by God’s selecting and distinguishing grace but they may lapse into alienation and desolation.
II. How amazing the disasters which may devastate a beautiful country. Canaan was a wealthy land, a scene of loveliness, abundance, and delight. Yet on it came the disasters of depopulation (Lev_26:31), sterility (Lev_26:32), desertion (Lev_26:35)--even enemies abandoning it.
1. National plenty and prosperity are conditional upon national righteousness and piety.
2. National greatness and glory have been withered by the anger of an insulted God.
3. National strength and safety are only guaranteed as religion is fostered by the laws of a country, and in the habits and lives of its people.
III. How piteous the profanation which may despoil a nation’s sanctities! Canaan was the scene of Jehovah’s sanctuary: the Temple rose on Zion; and the land sent up her tribes to the celebration of sacred feasts and to the holy worship of God. Yet all her “sanctuaries” were brought “unto desolation” (Lev_26:31), all the fragrance of her sacrifices became loathsome to Jehovah (Lev_26:31), and her desecrated Sabbaths were avenged in the bleak silence and loneliness which fell on hallowed scenes (Lev_26:34).
1. Religious favours, if abused, may be utterly withdrawn from us.
2. God loathes the offerings once delightful to Him, when the offerer’s love is estranged.
3. Holy scenes and holy days become a barren mockery if a trifling spirit alienate the sacred Presence: “Ichabod!”(W. H. Jellie.)
Verse 40-45. If they shall confess their iniquity.
God’s promises to penitents
I. What is that repentance which God requires?
1. That we acknowledge our guilt. Our fathers’ sins as well as our own are first grounds of national humiliation. Our own sins are the chief burden of personal contrition. But sin should be viewed in its true light, as “walking contrary to God” (Psa_51:4).
2. That we justify God in His judgments. If we have dared to walk contrary to Him, is not He justified in “walking contrary to us”? Whatever inflictions He imposes we have reason to own it as less than our deserts (Ezr_9:13), and that His judgments are just (Rev_16:7).
3. That we be thankful for His dealings by which He has “humbled our uncircumcised hearts.” Only real contrition can produce this. It realises mercy in judgment, and love in affliction.
II. The connection between our repentance and God’s mercy. Repentance is void of merit. Even obedience is destitute of merit; “when we have done all we could we are unprofitable servants.” The acknowledgment of a debt is a very different thing from a discharge of that debt. A condemned criminal may be sorry for his offences, but that sorrow does not obliterate his crime, still less entitle him to rewards. Yet there is connection between repentance and pardon, and meekness in the exercise of mercy towards the penitent--
1. On God’s part. For repentance glorifies God (Jos_7:19).
2. On the part of the penitents. It incites to loathing of the sin, and to adoration of Divine grace. So God insists on the condition, “If they be humbled, then will I pardon.” For then God can do it consistently with His honour, and they will make a suitable improvement of the mercy vouchsafed them.
III. The ground and measure of that mercy which penitents may expect. God’s covenant with their ancestors was the basis and warrant of His mercy to Israel (Lev_26:42; Lev_26:44-45). His covenant with us in Christ is our hope and guarantee.
1. Be thankful that you areyet within reach of mercy.
2. Have especial respect unto the covenant of grace. It is to that God looks, and to that should we look also. It is the only basis on which mercy and redemption are possible. (C. Simeon, M. A.)
The bow in the cloud
I. That the way was left open for the rebellious to return.
1. It was the way of reflection.
2. It was the way of confession.
3. It was the way of humiliation.
They were not to return proudly, feeling they had not been rewarded according to their iniquities. The way is still open for the vilest to return; for, the New Testament teaches that these are the steps in the ladderof life, out of sin to holiness, from earth to heaven, from self to God, viz.: Repentance, conversion, consecration.
II. That if the rebellious returned to the lord in his ownappointed way he would graciously receive them.
1. He would do so for thesake of their fathers. He would remember His covenant with Abraham, Isaac, and Jacob.
2. He would do so for the sake of His name. “For I am the Lord.” He had purposed, as well as promised, to deal mercifully with them.
3. He would do so for the sake of the land. He had selected Canaan as the arena where He would specially display His glory to men, and He would not allow it to lie waste for ever.
4. He would do it for the sake of His covenant. “I will remember My covenant.” The Lord does not make a covenant and then tear it rashly to pieces; if broken by man He will speedily renew, nor allow the irregularities and irreligion of men to thwart His beneficent arrangements. Here, indeed, was a resplendent bow of many colours, beaming with the beautiful light of the mild and merciful countenance of the Most High. What encouragement for sinful men to return to the Lord, “for He will have mercy upon them, and abundantly pardon.” The Levitical law closes with offers of mercy, the last words of the law are words of entreaty and promise. (W. H. Jellie.)
Gains of a good ancestry
“I will for their sake remember the covenant of their ancestors.”
I. The vows and prayers of a goodly parentage exercise influence upon the divine plans. That “covenant “is thrice referred to as determining God’s arrangements (Lev_26:42; Lev_26:44-45). Note Job’s prayers for his children (Job_1:5; cf. with verse 10), “Made a hedge about Job and about his house.”
II. Over long intervals the influence of parental covenants extend. This “covenant” with Abraham was made 1900 years B.C. (Gen_15:13-14). It is now 1900 years A.D., yet the word stands, “They arebeloved for the fathers sakes. For the gifts and calling of God are without repentance (Rom_11:28-29). God is at work, though He seems to wait. “In due season ye shall reap if ye faint not.” Praying soul, anxious heart, clinging to the promises--“Hope, andbe undismayed; God hears thy cries, and counts thy tears, God shall lift up thy head.”
III. How grand the link between a parent’s piety and the children’s destiny!
1. Live and pray for your descendants.
2. Value the sacred benefits even though as yet unrealised, of a godly ancestry.
3. Rest in the unfailing pledge of God to reward piety and prayer. (W. H. Jellie.)
The advantage of submission
It is recorded of Edward I., that, being angry with a servant of his in the sport of hawking, he threatened him sharply. The gentleman answered, It was well there was a river between them. Hereat the king, more incensed, spurred his horse into the depth of the river, not without extreme danger of his life, the water being deep andthe banks too steep and high for his ascending, Yet, at last recovering land, with his sword drawn, he pursued the servant, who rode as fast from him. But finding himself too ill-horsed to outride the angry king, he reined, lighted, and, on his knees, exposed his neck to the blow of the king’s sword. The king no sooner sawthis but he put up his sword and would not touch him. A dangerous water could not withhold him from violence; yet his servant’s submission did soon pacify him. While man flies stubbornly from God, He that rides upon the wings of the wind posts after him with sword of vengeance drawn. But when in dust and ashes he humbles himself, and stands to His mercy, the wrath of God is soon appeased..
