One of the common features of ancient suzerainty treaties — treaties between some regional superpower and a vassal state (see March 13) — was some section near the end that spelled out the advantages of compliance and the dangers of noncompliance. Inevitably, these blessings and curses were primarily promised the vassal states.

In many respects, Leviticus 26 mirrors this ancient pattern, promising blessings for obedience (i.e., for compliance with the covenant) and punishments for disobedience (i.e., for noncompliance with the covenant). The pattern is repeated, somewhat modified, for the covenant renewal in Deuteronomy (see especially Deut. 27–30).

We must not think of the alternatives offered in this chapter as promises made to mere individuals, still less as a simple scheme for acquiring eternal life. That the promises are not individualistic is demonstrated by the nature of many of the blessings and curses. When God sends rain, for instance, he does not send it on discrete individuals, but on regions, in this case on the nation, the covenant community; and similarly when God sends plague, or sends his people into exile. The same evidence shows that what is at stake is not in the first instance the acquiring of eternal life, but the well-being of the covenant community in terms of the blessings promised them.

Nevertheless, we may reflect on two of the many parallels between these old covenant sanctions and what still pertains under the new covenant.

First, obedience is still required under the new covenant, even though some of the stipulations to be obeyed have changed. It is therefore not surprising that John 3:36 contrasts the person who believes in the Son with the one who disobeys (NIV: rejects) him. Those who persist in gross sin are specifically said to be excluded from the kingdom (1 Cor. 6:9–11). The Apocalypse repeatedly contrasts those who “overcome” (i.e., in fidelity to Christ Jesus) with those who are cowardly, unbelieving, vile (e.g., Rev. 21:7–8 ). The undergirding reason is that the new covenant provides for a new nature. Though we do not achieve perfection until the consummation, an utter lack of transformation under the terms of such a covenant is unthinkable. The result is that judgment is spelled out on both unbelief and disobedience; the two hang together.

Second, one of the striking features of the punishments listed in Leviticus 26 is how God gradually ratchets them up, culminating finally in exile. Disease, drought, military reverses, plague, the dreadful famine of siege conditions (26:29), and even a sovereignly induced fearfulness (26:36) all take their toll. The Lord’s forbearance with covenant-breakers, over generations of delayed judgment, is massive. But the only real solution is confession of sin and renewal of the covenant (26:40–42).