Leviticus 26:42

Translation
King James Version
Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land.
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KJV (with Strong's)
Then will I remember H2142 my covenant H1285 with Jacob H3290, and also my covenant H1285 with Isaac H3327, and also my covenant H1285 with Abraham H85 will I remember H2142; and I will remember H2142 the land H776.
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Complete Jewish Bible
then I will remember my covenant with Ya'akov, also my covenant with Yitz'chak and my covenant with Avraham; and I will remember the land.
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Berean Standard Bible
then I will remember My covenant with Jacob and My covenant with Isaac and My covenant with Abraham, and I will remember the land.
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American Standard Version
then will I remember my covenant with Jacob; and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land.
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World English Bible Messianic
then I will remember my covenant with Jacob; and also my covenant with Isaac, and also my covenant with Abraham; and I will remember the land.
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Geneva Bible (1599)
Then I will remember my couenant with Iaakob, and my couenant also with Izhak, and also my couenant with Abraham will I remember, and will remember the land.
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Young's Literal Translation
then I have remembered My covenant with Jacob, and also My covenant with Isaac, and also My covenant with Abraham I remember, and the land I remember.
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See also
Ezekiel 16:60Psalms 106:45Exodus 6:5Exodus 2:24Ezekiel 36:1Ezekiel 36:15Psalms 136:23
In the KJVVerse 3,567 of 31,102

Study This Verse

SUMMARY

Leviticus 26:42 stands as a profound declaration of God's unwavering faithfulness and covenantal commitment, even amidst the severe warnings of judgment and exile presented in the preceding verses. This verse marks a pivotal turning point, promising divine remembrance and ultimate restoration for the nation of Israel, predicated on their humility and repentance. It underscores that while the immediate blessings and curses of the Mosaic Covenant are conditional upon Israel's obedience, God's foundational promises to the patriarchs—Abraham, Isaac, and Jacob—and concerning the land remain eternally secure and will ultimately be fulfilled, ensuring a future for His people rooted in His unchanging character.

CONTEXT

  • Literary Context: Leviticus 26 serves as the climactic conclusion to the legal and ritual instructions given in the book, functioning as a solemn covenant document. It meticulously outlines the blessings for obedience to the Mosaic Law (Leviticus 26:3-13) and the escalating curses for disobedience, culminating in famine, pestilence, war, and ultimately, exile from the promised land and the destruction of their sanctuary (Leviticus 26:14-39). This dire sequence is designed to impress upon Israel the gravity of covenant breaking. However, a crucial shift occurs in Leviticus 26:40-41, where God introduces the possibility of repentance and confession, stating that if the people humble themselves and acknowledge their iniquity, He will "remember" His covenant. Verse 42 then directly articulates this divine remembrance, providing a beacon of hope and a promise of future restoration despite the severity of the described punishments, setting the stage for the book's final verses which reiterate the laws of redemption.

  • Historical & Cultural Context: The book of Leviticus was delivered to the Israelites at Mount Sinai, shortly after their exodus from Egypt, as they prepared to enter the Promised Land. This period marked the formal establishment of their covenant relationship with Yahweh, defining their identity as a holy nation set apart for God. The concept of "covenant" was central to ancient Near Eastern treaties between a suzerain (a powerful king) and a vassal (a lesser king or people), which typically included stipulations, blessings for obedience, and curses for rebellion. God, as the divine Suzerain, establishes such a covenant with Israel, promising to be their God if they obey His laws. The specific covenants mentioned in Leviticus 26:42—with Abraham, Isaac, and Jacob—predate the Mosaic Covenant and form the foundational promises upon which Israel's existence and future hope are built. These patriarchal covenants, detailed in Genesis 12, Genesis 15, Genesis 17, Genesis 26, and Genesis 28, included promises of land, innumerable descendants, and a blessing to all nations through Abraham's seed. The remembrance of these unconditional, foundational covenants provides assurance that God's ultimate plan for Israel will not be thwarted by their disobedience, even if it leads to temporary exile and discipline.

  • Key Themes: Leviticus 26 is permeated by several key theological and narrative themes that culminate in verse 42. Firstly, the theme of Covenant Faithfulness is paramount; God demonstrates His unwavering commitment to His word, even when His people fail. While the Mosaic Covenant outlines conditional blessings and curses, verse 42 highlights the enduring nature of the unconditional patriarchal covenants, assuring Israel of a future despite their potential disobedience. Secondly, the theme of Divine Discipline and Restoration is central. The severe curses are not punitive annihilation but corrective discipline, designed to bring Israel to repentance, after which God promises restoration based on His remembrance of earlier promises. This is closely linked to the theme of The Land, which is a foundational component of the Abrahamic covenant and a tangible sign of God's presence and blessing. Even in exile, God promises to remember the land, signifying a future return and re-inheritance. Finally, the verse underscores God's Sovereignty and Unchanging Character, revealing that His ultimate purposes for His people will prevail, rooted not in human merit but in His eternal, self-initiated promises, as seen in the broader narrative of Exodus and Numbers.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Remember (Hebrew, zâkar', H2142): In biblical Hebrew, "remember" is far more active and dynamic than mere mental recall. When God "remembers" His covenant, it signifies His active engagement and intervention based on His prior promises. It implies a purposeful and decisive action that flows from His unchanging character and commitment to His word. This remembrance is not a passive mental exercise but an initiating force for divine action, leading to the fulfillment of promises, often involving mercy, restoration, or judgment. Here, it signals God's intent to uphold His covenant despite Israel's potential unfaithfulness, demonstrating His steadfast love and commitment to His redemptive plan.
  • Covenant (Hebrew, bᵉrîyth', H1285): The Hebrew word bᵉrîyth refers to a solemn, binding agreement or pact, often established by an oath and sealed with a sign or sacrifice. In the biblical context, covenants define relationships, establish obligations, and guarantee promises. The covenants with Abraham, Isaac, and Jacob (the patriarchal covenants) were largely unconditional, promising land, descendants, and a universal blessing through Abraham's seed. The Mosaic Covenant, given at Sinai, was conditional, requiring Israel's obedience for immediate blessings. In Leviticus 26:42, God's remembrance of the patriarchal covenants underscores their enduring and foundational nature, serving as the ultimate guarantee of Israel's future, even when the conditional Mosaic Covenant brings discipline. It highlights that God's relationship with His people is rooted in His eternal, self-initiated promises.
  • Land (Hebrew, ʼerets', H776): The Hebrew word ʼerets denotes the earth at large or, more specifically, a particular country or territory. In the context of God's covenant with Abraham, the "land" of Canaan was a central and recurring promise, serving as a physical inheritance, a place of divine presence, and a tangible sign of God's faithfulness to His people. Its remembrance in Leviticus 26:42 after a litany of curses involving exile signifies that even if Israel is driven from it due to disobedience, God's promise concerning their ultimate dwelling place remains firm and will be fulfilled, demonstrating the unbreakable nature of His word regarding their inheritance and future dwelling.

Verse Breakdown

  • "Then will I remember my covenant with Jacob,": This clause initiates God's promise of active remembrance, specifically naming Jacob, the youngest of the patriarchs and the father of the twelve tribes of Israel. The order of naming (Jacob, Isaac, Abraham) is significant, often interpreted as a chiastic structure or a reversal for emphasis, drawing the listener back through the lineage to the ultimate source of the promises. It immediately offers hope of restoration after the severe warnings.
  • "and also my covenant with Isaac,": God extends His remembrance to Isaac, the son of promise, through whom the Abrahamic covenant was explicitly continued. This reiterates the divine election and the specific lineage through which God's redemptive plan would unfold, affirming the continuity of the covenant promises through generations.
  • "and also my covenant with Abraham will I remember;": The return to Abraham, the first recipient of the foundational promises, emphasizes the ultimate source and unwavering nature of God's commitment. By naming all three patriarchs, God underscores the comprehensive and historical depth of His covenantal faithfulness, ensuring that the promises made to their progenitors will not be forgotten, regardless of the descendants' actions or failures. This serves as the bedrock of Israel's future hope.
  • "and I will remember the land.": This final clause is crucial, explicitly linking God's remembrance of the patriarchs to His promise of the land of Canaan. The land was a central component of the Abrahamic covenant, serving as a physical inheritance, a place of divine presence, and a tangible sign of God's faithfulness. Even if Israel is exiled due to disobedience, God's remembrance of the land signifies His intent to restore them to it, demonstrating the unbreakable nature of His promises regarding their inheritance and future dwelling, affirming the tangible aspect of His redemptive plan.

Literary Devices

Leviticus 26:42 employs several powerful literary devices to convey its message of divine faithfulness and hope. The most prominent is Repetition, with the phrase "I will remember my covenant" and "I will remember the land" appearing multiple times. This repetition serves to emphasize God's unwavering commitment and the certainty of His promise, reinforcing the idea that His word is reliable. The specific naming of the patriarchs—Jacob, Isaac, and Abraham—in a seemingly reversed order (Jacob, Isaac, then Abraham) followed by a direct statement of remembering Abraham, can be seen as a form of Chiasm (A-B-C, then C-B-A implicitly or just a deliberate ordering for rhetorical effect), drawing the listener's attention back to the foundational covenant with Abraham. This structure creates a sense of completeness and reinforces the idea that God's promises are rooted in His unchanging character from the very beginning. The overall tone is one of Assurance and Hope, dramatically shifting from the preceding verses of severe judgment to a declaration of ultimate restoration based on God's steadfast memory, providing a powerful emotional and theological pivot.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 26:42 profoundly articulates the theological truth of God's enduring faithfulness, particularly His commitment to His covenant promises. While the Mosaic Covenant introduced conditional elements of blessings for obedience and curses for disobedience, this verse highlights that God's deeper, foundational covenants with Abraham, Isaac, and Jacob are ultimately unconditional in their fulfillment. It reveals that God's character is one of steadfast love (hesed) and truth, ensuring that His ultimate redemptive plan for His people will prevail, even through periods of discipline and exile. This divine remembrance is not a passive recall but an active commitment to restore and fulfill, demonstrating that God's ultimate purpose for Israel, including their return to the land, is secure in His sovereign plan, providing a theological anchor for future prophetic promises of restoration.

REFLECTION AND APPLICATION

Leviticus 26:42 offers immense comfort and profound reassurance to believers today. It reminds us that God's faithfulness is not contingent upon our perfect performance, but flows from His unchanging character and His eternal, self-initiated promises. Just as God remembered His covenant with Israel's patriarchs despite their descendants' future failings and eventual exile, so too does He remain true to His promises to His people in Christ. When we stumble, confess our sins, and turn back to Him, we can trust that He will remember His new covenant promises, offering forgiveness, restoration, and hope. This verse encourages us to anchor our faith not in our own strength or obedience, but in the steadfast love and unfailing word of God, knowing that His ultimate plan of redemption will prevail, and His promises are always reliable, providing an unshakable foundation in times of struggle, discipline, or uncertainty. It calls us to respond to His enduring faithfulness with humility and renewed trust, understanding that even our failures cannot thwart His ultimate redemptive purposes.

Questions for Reflection

  • How does God's active "remembrance" of His covenant challenge my understanding of His faithfulness in my own life, especially when I feel I have fallen short?
  • In what ways do I tend to rely on my own performance or merit rather than fully trusting in God's unchanging promises and grace?
  • How does the ultimate fulfillment of God's promises to Israel, despite their disobedience and exile, provide hope for my own future and the future of the Church in times of trial or uncertainty?

FAQ

What is the significance of God remembering the covenants with specific patriarchs (Abraham, Isaac, Jacob)?

Answer: The specific naming of Abraham, Isaac, and Jacob underscores the historical continuity and foundational nature of God's covenant relationship with Israel. These patriarchal covenants, detailed in books like Genesis 12 and Genesis 15, were largely unconditional, promising land, numerous descendants, and a universal blessing. By remembering these specific covenants, God emphasizes that His ultimate plan for Israel's existence and future is rooted in these ancient, irrevocable promises, which predate and ultimately transcend the conditional Mosaic Law. This provides an assurance that even if Israel experiences severe discipline for disobedience, God's ultimate purposes for them will not be thwarted, ensuring their ultimate restoration.

Does God's "remembering" imply that He sometimes forgets?

Answer: No, in biblical usage, when God "remembers" (Hebrew zakhar), it does not imply that He had forgotten something in a human sense, as if He were subject to human limitations of memory. Instead, it signifies His active and purposeful engagement based on His prior promises or commitments. It means He is about to act decisively to fulfill His word, to intervene, or to bring about a promised outcome that aligns with His eternal plan. In the context of Leviticus 26:42, God's remembrance of His covenants with the patriarchs signals His intention to restore Israel after a period of discipline, demonstrating His unwavering faithfulness and commitment to His redemptive plan, regardless of their temporary unfaithfulness.

CHRIST-CENTERED FULFILLMENT

Leviticus 26:42, with its emphasis on God's unwavering covenantal remembrance and the ultimate restoration of the land, finds its profound Christ-centered fulfillment in the person and work of Jesus Christ. The patriarchal covenants, remembered here, are ultimately fulfilled in Christ, who is the true "seed" of Abraham through whom all the nations of the earth are blessed (Galatians 3:16). He inaugurates the "new covenant" in His blood (Luke 22:20), which is superior to the old, Mosaic Covenant and guarantees forgiveness of sins and a renewed relationship with God for all who believe (Hebrews 8:6-13). The promise of the "land" is ultimately fulfilled not merely in a physical return to Canaan, but in the spiritual inheritance of the new heavens and new earth, where righteousness dwells and God's people will dwell eternally with Him (2 Peter 3:13; Revelation 21:1-4). Jesus, as the ultimate Israelite, perfectly fulfilled the conditional aspects of the law, and through His atoning sacrifice, He secured the unconditional promises for all who are "in Christ," making them heirs according to the promise (Galatians 3:29). Thus, God's remembrance of His ancient, foundational covenants culminates in the redemptive work of Christ, ensuring not merely a physical return to a land, but an eternal dwelling in His presence for a people drawn from every tribe, tongue, and nation, demonstrating His ultimate faithfulness to His redemptive plan for humanity.

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Commentary on Leviticus 26 verses 40–46

Here the chapter concludes with gracious promises of the return of God's favour to them upon their repentance, that they might not (unless it were their own fault) pine away in their iniquity. Behold, with wonder, the riches of God's mercy to a people that had obstinately stood it out against the judgments of God, and would never think of surrendering till they were reduced to the last extremity. Yet turn to strong-hold, you prisoners of hope, Zac 9:12. As bad as things are, they may be mended. Yet there is hope in Israel. Observe,

I. How the repentance which would qualify them for this mercy is described, Lev 26:40, Lev 26:41. The instances of it are three: - 1. Confession, by which they must give glory to God, and take shame to themselves. There must be a confession of sin, their own and their fathers', which they must lament the guilt of because they feel the smart of it; that thus they may cut off the entail of wrath. They must in their confession put sin under its worst character, as walking contrary to God; this is the sinfulness of sin, the worst thing in it, and which in our repentance we should especially bewail. There must also be a confession of wrath; they must overlook the instruments of their trouble and the second causes, and confess that God has walked contrary to them, and so dealt with them according to their sins. Such a confession as this we find made by Daniel just before the dawning of the day of their deliverance (ch. 9), and the like, Ezr 9:1-15 and Neh 9:2. Remorse and godly sorrow for sin: If their uncircumcised heart be humbled. An impenitent, unbelieving, unhumbled heart, is called an uncircumcised heart, the heart of a Gentile that is a stranger to God, rather than the heart of an Israelite in covenant with him. True circumcision is of the heart (Rom 2:29), without which the circumcision of the flesh avails nothing, Jer 9:26. Now in repentance this uncircumcised heart was humbled, that is, it was truly broken and contrite for sin. Note, A humble heart under humbling providences prepares for deliverance and true comfort. 3. Submission to the justice of God in all his dealings; if they then accept of the punishment of their iniquity (Lev 26:41 and again Lev 26:43), that is, if they justify God and condemn themselves, patiently bear the punishment as that which they have well deserved, and carefully answer the ends o it as that which God has well designed, accept it as a kindness, take it as physic, and improve it, then they are penitents indeed.

II. How the mercy which they should obtain upon their repentance is described. 1. They should not be abandoned: Though they have despised my judgments, yet, for all that, I will not cast them away, Lev 26:43, Lev 26:44. He speaks as a tender Father that cannot find in his heart to disinherit a son that has been very provoking. How shall I do it? Hos 11:8, Hos 11:9. Till he had laid the foundations of a church for himself in the Gentile world, the Jewish church was not quite forsaken, nor cast away. 2. They should be remembered: I will remember the land with favour, which is grounded upon the promise before, I will remember my covenant (Lev 26:42), which is repeated, Lev 26:45. 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 favour, but because he will be as good as his word. This is the church's plea. Psa 74:20, Have respect unto the covenant. He will remember the constitution of the covenant, which is such as leaves room for repentance, and promises pardon upon repentance; and the Mediator of the covenant, who was promised to Abraham, Isaac, and Jacob, and was sent, when the fulness of time came, in remembrance of that holy covenant. The word covenant is thrice repeated, to intimate that God is ever mindful of it and would have us to be so. The persons also with whom the covenant was made are mentioned in an unusual manner, per modum ascensus - in the ascending line, beginning with Jacob, to lead them gradually to the most ancient promise, which was made to the father of the faithful: thus (Mic 7:20) he is said to perform the truth to Jacob, and the mercy to Abraham. He will for their sakes (Lev 26:45), not their merit's sake, but their benefit's sake, remember the covenant of their ancestors, and upon that score show kindness to them, though most unworthy; they are therefore said to be, as touching the election, beloved for the fathers' sake, Rom 11:28. Note, When those that have walked contrary to God in a way of sin return to him by sincere repentance, though he has walked contrary to them in a way of judgment he will return to them in a way of special mercy, pursuant to the covenant of redemption and grace. None are so ready to repent as God is to forgive upon repentance, through Christ, who is given for a covenant.

Lastly, These are said to be the laws which the Lord made between him and the children of Israel, Lev 26:46. His communion with his church is kept up by his law. He manifests not only his dominion over them, but his favour to them, by giving them his law; and they manifest not only their holy fear, but their holy love, by the observance of it; and thus it is made between them, rather as a covenant than a law; for he draws with the cords of a man.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 40–46. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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