SEV Biblia, Chapter 26:15
y si abominareis mis decretos, y vuestra alma menospreciare mis derechos, no poniendo por obra todos mis mandamientos, e invalidando mi pacto;
Clarke's Bible Commentary - Leviticus 26:15
Verse 15. If ye shall despise my statutes-abhor my judgments] As these words, and others of a similar import, which point out different properties of the revelation of God, are frequently occurring, I Judge it best to take a general view of them, once for all, in this place, and show how they differ among themselves, and what property of the Divine law each points out. 1. STATUTES. tqj chukkoth, from qj chak, to mark out, define, &c. This term seems to signify the things which God has defined, marked, and traced out, that men might have a perfect copy of pure conduct always before their eyes, to teach them how they might walk so as to please him in all things, which they could not do without such instruction as God gives in his word, and the help which he affords by his Spirit.
2. JUDGMENTS. yfp shephatim, from fp shaphat, to distinguish, regulate, and determine; meaning those things which God has determined that men shall pursue, by which their whole conduct shall be regulated, making the proper distinction between virtue and vice, good and evil, right and wrong, justice and injustice; in a word, between what is proper to be done, and what is proper to be left undone.
3. COMMANDMENTS. twxm mitsvoth, from hwx tsavah, to command, ordain, and appoint, as a legislator. This term is properly applied to those parts of the law which contain the obligation the people are under to act according to the statutes, judgments, &c., already established, and which prohibit them by penal sanctions from acting contrary to the laws.
4. COVENANT. tyrb berith, from rb bar, to clear, cleanse, or purify; because the covenant, the whole system of revelation given to the Jews, was intended to separate them from all the people of the earth, and to make them holy. Berith also signifies the covenant-sacrifice, which prefigured the atonement made by Christ for the sin of the world, by which he purifies believers unto himself, and makes them a peculiar people, zealous of good works. Besides those four, we may add the following, from other places of Scripture.
5. TESTIMONIES. twd[ edoth, from d[ ad, beyond, farther, besides; because the whole ritual law referred to something farther on or beyond the Jewish dispensation, even to that sacrifice which in the fullness of time was to be offered for the sins of men. Thus all the sacrifices, &c., of the Mosaic law referred to Christ, and bore testimony to him who was to come.
6. ORDINANCES. twrmm mishmaroth, from rm shamar, to guard, keep safe, watch over; those parts of Divine revelation which exhorted men to watch their ways, keep their hearts, and promised them, in consequence, the continual protection and blessing of God their Maker.
7. PRECEPTS. ydwqp pikkudim, from dqp pakad, to overlook, take care or notice of, to visit; a very expressive character of the Divine testimonies, the overseers of a man's conduct, those who stand by and look on to see whether he acts according to the commands of his Master; also the visiters, because God's precepts are suited to all the circumstances of human life; some are applicable in adversity, others in prosperity; some in times of temptation and sadness, others in seasons of spiritual joy and exultation, &c., &c. Thus they may be said to overlook and visit man in all times, places, and circumstances.
8. TRuth. tma emeth, from a am, to support, sustain, confirm; because God is immutable who has promised, threatened, commanded, and therefore all his promises, threatenings, commandments, &c., are unalterable and eternal. Error and falsity promise to direct and sustain, but they fail. God's word is supported by his own faithfulness, and it supports and confirms them who conscientiously believe it.
9. RIGHTEOUSNESS. hqdx tsedakah, from qdx which, though not used as a verb in the Hebrew Bible, seems to convey, from its use as a noun, the idea of giving just weight or good measure, see chap. xix. 36. This is one of the characters which is attributed to the revelation God makes of himself; (see Psa. cxix. 137-144;) and by this the impartiality of the Divine testimonies is pointed out. God gives to all their due, and his word distributes to every man according to his state, circumstances, talents, graces, &c.; to none too much, to none too little, to all enough.
10. WORD OF JEHOVAH. hwhy rbd debar Yehovah, from rbd , dabar, to drive, lead, bring forward, hence to bring forward, or utter one's sentiments; so the word of God is what God has brought forth to man from his own mind and counsel; it is a perfect similitude of his own righteousness, holiness, goodness, and truth. This Divine law is sometimes expressed by:-
11. hrma imrah, speech or word, variously modified from rma amar, to branch out, because of the interesting details into which the word of God enters in order to instruct man and make him wise unto salvation, or, as the apostle expresses it, "God, who at sundry times, and in divers manners, spake unto the fathers by the prophets," polumerwv kai polutropwv, in many distinct parcels, and by various tropes or figures; a curious and elegant description of Divine revelation; Heb. i. 1. 12. All these collectively are termed the LAW hrwt torah, or hwhy trwt torath Yehovah, the law of the Lord, from hry yarah, to direct, set straight and true, as stones in a building, to teach and instruct, because this whole system of Divine revelation is calculated to direct men to the attainment of present and eternal felicity, to set them right in their notions concerning the supreme God, to order and adjust them in the several departments of civil and religious society, and thus to teach and instruct them in the knowledge of themselves, and in the true knowledge of God. Thus those who receive the truth become the city of the living God-the temple of the Most High, built together for a habitation of God through the Spirit. To complete this description of the word law, See the note on "Exod. xii. 49", where other properties of the law of God are specified.
John Gill's Bible Commentary
Ver. 15. And if ye shall despise my statutes , etc.] Which is an aggravated sin; to be negligent hearers of the commands of God is bad, not to be doers of them worse, but to treat them with contempt is worse still: or if your soul abhor my judgments : which is worst of all, to despise them as if not wisely or righteously made is a dreadful reflection upon the Maker of them; but to abhor them as bad things, not fit to be regarded, but to be had in the utmost detestation, is shocking impiety: so that ye will not do all my commandments ; nor any of them, but are set against them, and determined and resolved on the contrary: [but] that ye break my covenant ; the covenant made with them at Sinai, when they promised, on their part, that they would hearken and be obedient, ( Exodus 24:7).
Matthew Henry Commentary
Verses 14-39 - After God has set the blessing before them which would make them happy people if they would be obedient, he here sets the curse befor them, the evils which would make them miserable, if they wer disobedient. Two things would bring ruin. 1. A contempt of God' commandments. They that reject the precept, will come at last to renounce the covenant. 2. A contempt of his corrections. If they wil not learn obedience by the things they suffer, God himself would be against them; and this is the root and cause of all their misery. An also, The whole creation would be at war with them. All God's sor judgments would be sent against them. The threatenings here are very particular, they were prophecies, and He that foresaw all their rebellions, knew they would prove so. TEMPORAL judgments ar threatened. Those who will not be parted from their sins by the commands of God, shall be parted from them by judgments. Those wedde to their lusts, will have enough of them. SPIRITUAL judgments ar threatened, which should seize the mind. They should find no acceptanc with God. A guilty conscience would be their continual terror. It is righteous with God to leave those to despair of pardon, who presume to sin; and it is owing to free grace, if we are not left to pine away is the iniquity we were born in, and have lived in.
Original Hebrew
ואם 518 בחקתי 2708 תמאסו 3988 ואם 518 את 853 משׁפטי 4941 תגעל 1602 נפשׁכם 5315 לבלתי 1115 עשׂות 6213 את 853 כל 3605 מצותי 4687 להפרכם 6565 את 853 בריתי׃ 1285
