TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 26:40–46. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Continue studying Leviticus 26:46 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Leviticus 26:46 serves as a profound concluding statement, encapsulating the entire body of divine instruction given to Israel through Moses. It emphatically declares that the "statutes and judgments and laws" contained within the book are not human constructs but direct emanations from the LORD Himself, established as a foundational covenant between Him and His chosen people at the sacred site of Mount Sinai, mediated through His servant Moses. This verse underscores the divine authority, comprehensive scope, and foundational nature of the Mosaic Law as the blueprint for Israel's covenant relationship with God, setting the stage for their life as a holy nation.
Context
Literary Context
Leviticus 26:46 functions as the concluding colophon to the extensive legal and covenantal material presented throughout the book of Leviticus. The preceding chapters (Leviticus 1-25) meticulously detail the sacrificial system, purity laws, regulations for priests, holy days, and social justice mandates, all designed to establish and maintain Israel's holiness as God's covenant people. Immediately prior to this verse, Leviticus 26 lays out the solemn blessings promised for obedience, such as abundant harvests and peace in the land (Leviticus 26:3-13), and the severe curses threatened for disobedience, including famine, disease, and exile (Leviticus 26:14-45). Verse 46 thus serves as an authoritative summary, affirming that all these stipulations, from the minutiae of ritual to the grand sweep of covenant consequences, are divinely ordained and binding. It sets the stage for the book of Numbers, which details Israel's journey from Sinai and their continued relationship with God under these established laws.
Historical & Cultural Context
The giving of the Law at Mount Sinai (also known as Horeb) was a pivotal moment in Israel's history, occurring shortly after their miraculous deliverance from slavery in Egypt, as recounted in Exodus 19. At Sinai, God formally constituted Israel as His special possession, a kingdom of priests and a holy nation (Exodus 19:5-6). The covenant established there, mediated by Moses (Exodus 24:3-8), provided the legal and moral framework for their national life, distinguishing them from surrounding pagan cultures. Unlike the arbitrary laws of human kings, these laws were presented as emanating directly from the divine, ensuring their ultimate authority and reflecting God's perfect character. The wilderness setting of Sinai emphasized Israel's dependence on God and the unique nature of their relationship, forged in divine revelation and solemn agreement, setting them apart as a people governed by divine precepts.
Key Themes
This verse powerfully contributes to several overarching themes within Leviticus and the Pentateuch. Foremost is the theme of Divine Sovereignty and Holiness, as God, the LORD (Yahweh), is explicitly stated as the author of these laws, emphasizing His supreme authority and His holy character which demands a holy people. The concept of Covenant is central, highlighting the unique relationship God initiated with Israel, where the Law serves as the terms and conditions of their ongoing fellowship. This covenant establishes Israel's Distinctiveness and Identity as God's chosen nation, set apart from others by their adherence to His divine standards. Furthermore, the verse underscores the theme of Mediated Revelation, acknowledging Moses' crucial role as the divinely appointed conduit through whom God's precise will was communicated, ensuring faithful transmission of the divine word. The comprehensive nature of the "statutes, judgments, and laws" also points to the theme of Holistic Obedience, indicating that God's will encompasses every facet of life—religious, civil, and moral—demanding a complete response from His people, as seen throughout Leviticus 1-27.
Exposition and Analysis
Key Word Analysis
This term (H2706) refers to a divine enactment or ordinance. These are often commands whose rationale may not be immediately obvious to human reason but are to be obeyed simply because God has commanded them. They emphasize God's absolute sovereignty and the need for His people to conform to His revealed will, even when the underlying logic is not fully grasped. They represent fixed, unchangeable decrees.
Pertaining to a verdict (H4941) pronounced judicially, especially a sentence or formal decree, mishpâṭ governs human relationships and societal order. These laws are often rooted in principles of fairness, equity, and righteousness, addressing matters such as theft, assault, property rights, and the treatment of the vulnerable. They reflect God's character as a just judge and His desire for a righteous society where all are treated fairly under His divine law.
This is the plural form of Torah (H8451), meaning a precept or statute, especially the Decalogue or Pentateuch. In this context, tôwrâh signifies comprehensive "instructions" or "teachings." It encompasses the full breadth of God's revealed will, including both the specific statutes and judgments, as well as broader moral and ethical principles. The use of the plural emphasizes the multifaceted and all-encompassing nature of God's guidance for every aspect of Israelite life—religious, civil, and moral.
Verse Breakdown
"These [are] the statutes and judgments and laws,"
This opening phrase serves as a definitive summary, collecting all the preceding divine instructions under three comprehensive categories. It emphasizes the exhaustive nature of God's revelation in Leviticus, covering every facet of Israel's existence—from cultic worship to civil jurisprudence and ethical conduct. The divine origin of these commands is implicitly asserted, setting them apart from human legislation. The triad of terms underscores the completeness and multifaceted application of God's will.
"which the LORD made between him and the children of Israel"
This clause highlights the covenantal nature of the Law. It was not merely a set of rules imposed by a distant deity, but a solemn agreement ("made between") establishing a unique and intimate relationship between the sovereign God (the LORD, H3068, Yᵉhôvâh) and His chosen people, the children (H1121, bên) of Israel (H3478, Yisrâʼêl). This covenant defined their identity, purpose, and the terms of their fellowship with the Holy One, underscoring God's initiative in establishing this bond and Israel's reciprocal responsibility.
"in mount Sinai by the hand of Moses."
This final segment specifies the sacred location and the divine mediator through whom the Law was delivered. Mount Sinai (H2022, har; H5514, Çîynay), a place of profound divine manifestation and covenant inauguration, lends immense solemnity and authority to the Law's origin. Moses (H4872, Môsheh), as God's chosen "hand" (H3027, yâd) or instrument, underscores his unique prophetic and leadership role in conveying God's precise will to the people, ensuring the faithful transmission of the divine word (H5414, nâthan, to give/make).
Literary Devices
Leviticus 26:46 employs several significant literary devices to convey its profound message. It functions primarily as a Colophon or Summary Statement, marking the definitive conclusion of the extensive legal and covenantal stipulations detailed throughout Leviticus. This structural device provides a sense of closure and reinforces the comprehensive nature of the preceding material, serving as an authoritative seal. The use of the Triad "statutes and judgments and laws" is a powerful form of Merism, where three distinct but related terms are used together to represent the totality or comprehensive scope of God's divine instructions. This emphasizes that the Law covers every aspect of Israelite life—religious, civil, and moral. Furthermore, the verse employs Divine Attribution, explicitly stating that these laws were "which the LORD made," unequivocally establishing their ultimate source and absolute authority, distinguishing them from any human invention and highlighting God's active involvement in establishing His covenant. Finally, the phrase "by the hand of Moses" highlights Mediation, acknowledging Moses' crucial role as the divinely appointed intermediary, through whom God's will was communicated to His people, emphasizing the organized and intentional nature of divine revelation.
Theological and Thematic Connections
Leviticus 26:46 powerfully encapsulates several core theological themes central to the Old Testament. It underscores the concept of Divine Revelation, asserting that God actively communicates His will and character to humanity. The Law is not a human construct but a direct emanation from the LORD, reflecting His perfect holiness, justice, and wisdom. This divine origin establishes the Law's absolute Authority and Timeless Relevance, serving as the foundational blueprint for Israel's national and spiritual life. Moreover, the phrase "made between him and the children of Israel" highlights the Covenantal Nature of God's relationship with His people. The Law is not merely a set of rules but the terms of a sacred agreement, defining Israel's identity as God's chosen nation and outlining the responsibilities inherent in that privileged relationship. It demonstrates God's desire for an ordered, righteous society that reflects His own character, emphasizing the importance of obedience as the pathway to blessing and fellowship.
Reflection and Application
Leviticus 26:46 invites us to reflect on the nature of divine authority and the comprehensive scope of God's revealed will. In a world often characterized by moral relativism and subjective truth, this verse stands as a powerful reminder that there is an objective standard of righteousness rooted in the character of a holy God. While believers in Christ are no longer under the Mosaic Law as a system for salvation or justification, the principles embedded within these "statutes, judgments, and laws" remain profoundly relevant. They reveal God's unchanging character—His justice, His holiness, His desire for order, and His commitment to covenant. Understanding the divine origin and comprehensive nature of the Law helps us appreciate the foundation upon which all subsequent biblical revelation, including the New Covenant, is built. It challenges us to consider how we, as God's people today, are called to live in submission to His revealed truth, seeking to understand and apply His timeless principles of righteousness, love, and justice in our own lives and communities, recognizing that true freedom is found in alignment with His perfect will. This verse encourages us to pursue a holistic obedience that reflects God's character in every sphere of our existence, just as the Law was intended to guide every aspect of Israelite life.
Questions for Reflection
FAQ
What is the significance of "Mount Sinai" in this verse?
Mount Sinai (also known as Horeb) is profoundly significant as the sacred geographical location where God manifested His presence in a spectacular way and formally inaugurated His covenant with the nation of Israel. It was here that the Ten Commandments were given (Exodus 20) and the detailed stipulations of the Mosaic Law, which fill the books of Exodus, Leviticus, and Numbers, were revealed to Moses. The mention of Mount Sinai in Leviticus 26:46 serves to underscore the solemnity, majesty, and divine authority of the entire body of law. It marks the birthplace of Israel as a covenant nation, distinct from all others, living under the direct governance of Yahweh.
What is the difference between "statutes," "judgments," and "laws" as used here?
While often used in overlapping ways, these three terms collectively emphasize the comprehensive nature of God's revealed will. "Statutes" (Hebrew: ḥuqqîm) typically refer to divine decrees or fixed ordinances that are to be obeyed because God commanded them, often without an immediately apparent human rationale (e.g., ritual purity laws, dietary restrictions). "Judgments" (Hebrew: mišpāṭîm) pertain to judicial decisions or civil laws that govern human relationships and societal order, often rooted in principles of fairness and equity (e.g., laws concerning property, injury, justice in the courts). "Laws" (Hebrew: tôrōt, plural of Torah) is a broader term meaning "instructions" or "teachings," encompassing the entire body of God's revelation, including both specific commands and general ethical principles. Together, they signify that God's instruction covers every aspect of life—religious, civil, and moral—providing a complete framework for His people.
How does this verse, summarizing the Mosaic Law, relate to the New Testament and Christian faith?
Leviticus 26:46 highlights the divine origin and comprehensive nature of the Mosaic Law, which, for Christians, serves as a foundational revelation of God's character and His righteous standards. While believers in the New Covenant are not under the Mosaic Law as a means of salvation or justification (Galatians 3:24-25), it remains profoundly relevant. The Law reveals the holiness of God and the sinfulness of humanity (Romans 3:20), pointing to the need for a savior. It also contains timeless moral principles that reflect God's unchanging nature and His desire for justice, love, and righteousness, which are upheld and fulfilled in Christ (Matthew 5:17). Thus, this verse reminds us that God is a God of order and truth who reveals His will, a truth that culminates in the person and work of Jesus Christ.
Christ-Centered Fulfillment
Leviticus 26:46, in its summary of the Mosaic Law, profoundly points to Christ as its ultimate fulfillment and the mediator of a superior covenant. The "statutes and judgments and laws" given at Mount Sinai, while divinely authored and perfect in their intent, exposed humanity's inability to perfectly keep God's righteous standards, thereby revealing the pervasive nature of sin (Romans 3:20). This comprehensive legal framework served as a "guardian" or "schoolmaster" (Galatians 3:24) to lead Israel to Christ, demonstrating their desperate need for a righteousness that could not be achieved through law-keeping. Jesus Christ, unlike Moses, is not merely the hand through whom God's law is delivered, but the very embodiment of the Law's righteousness (Romans 8:3-4). He perfectly fulfilled every requirement of the Law—its moral demands, its sacrificial system (as the ultimate Lamb of God, John 1:29), and its prophetic shadows. Through His atoning death and resurrection, Christ inaugurated the New Covenant, a covenant "better" than the old (Hebrews 8:6), written not on stone tablets but on the hearts of believers by the Holy Spirit (Jeremiah 31:33). He is the ultimate Mediator (1 Timothy 2:5), establishing a relationship with God based on grace and faith, rather than adherence to a legal code. Thus, Leviticus 26:46, in its conclusion of the old covenant, implicitly anticipates the coming of the One who would perfectly satisfy its demands and bring about a new, living way to God.