Leviticus 26:13

Lev 26:13 I [am] the LORD your God, which brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bands of your yoke, and made you go upright.

Ver. 13. Which brought you forth.] This they often hear of, not by way of exprobration, {Jas 1:5} but to incite them to thankful obedience. {Deu 8:11 Jos 24:1-33} Servati sumus, ut serviamus.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Leviticus

EMANCIPATED SLAVES

Lev 26:13.

The history of Israel is a parable and a prophecy as well as a history.

The great central word of the New Testament has been drawn from it, viz. ‘redemption,’ i.e. a buying out of bondage.

The Hebrew slaves in Egypt were ‘delivered.’ The deliverance made them a nation. God acquired them for Himself, and they became His servants.

The great truths of the gospel are all there.

Henceforth the fact of their deliverance became the basis of all His appeals to them; the ground of His law; the reason for their obedience. In the previous context it has shaped the institution of slavery. Here it is the foundation of a general exhortation to obedience. The emphatic picture of the men stooping beneath the yoke, and then straightening themselves up, erect, illustrates the joyful freedom which Christ gives. That freedom is our subject.

I. Jesus gives freedom from the slavery of sin.

Freedom consists in power to follow unhindered the law of our being. So sin is slavery because it is contrary to that law.

When Jesus promised freedom through the truth, the Jews indignantly spurned the offer with the proud boast, which the presence of a Roman garrison in Jerusalem should have made to stick in their throats: ‘We were never in bondage to any man.’ A like hardy shutting of eyes to plain facts characterises the attitude of multitudes to the Christian view of man’s condition. Jesus answered the Jews by the deep saying: ‘He that committeth sin is the servant of sin.’ A man fancies himself showing off his freedom by throwing off the restraints of morality or law, and by ‘doing as he likes,’ but he is really showing his servitude. Self-will looks like liberty, but it is serfdom. The libertine is a slave. That slavery under sin takes two forms. The man who sins is a slave to the power of sin. Will and conscience are meant to guide and impel us, and we never sin without first coercing or silencing them and subjecting them to the upstart tyranny of desires and senses which should obey and not command. The ‘beggars’ are on horseback, and the ‘princes’ walking. There is a servile revolt, and we know what horrors accompany that.

But that slavery under sin is shown also by the terrible force with which any sin, if once committed, appeals to the doer to repeat it. It is not only in regard to sensual sins that the awful insistence of habit grips the doer, and makes it the rarest thing that evil once done is done only once.

But he who sins is also a slave to the guilt of sin. True, that sense of guilt is for the most part and in most men dormant, but the snake is but hibernating, and often wakes and stings at most unexpected moments. ‘The deceitfulness of sin’ lies to the sinner, so that for the most part he ‘wipes his mouth, saying I have done no harm,’ but some chance incident may at any time, and certainly something will at some time, dissipate the illusion, as a stray sunbeam might scatter a wisp of mist and show startled eyes the grim fact that had always been there. And even while not consciously felt, guilt hampers the soul’s insight into divine realities, clips its wings so that it cannot soar, paralyses its efforts after noble aims, and inclines it to ignoble grovelling as far away from thoughts of God and goodness as may be.

Christ makes the man bound and tied by the cords of his sins lift himself up and stand erect. By His death He brings forgiveness which removes guilt and the consciousness of it. By His inbreathed life He gives a new nature akin to His own, and brings into force a new motive, even transforming love, which is stronger than the death with which sin has cursed its doers. ‘The law of the Spirit of Life in Christ Jesus has made me free from the law of sin and death.’

II. Jesus gives freedom from a slavish relation to God.

Apart from Him, God, if recognised at all, is for the most part thought of as ‘austere, reaping where He did not sow,’ and His commandments as grievous. Men may sullenly recognise that they cannot resist, but they do not submit. They may obey in act, but there is no obedience in their wills, nor any cheerfulness in their hearts. The elder brother in the parable could say, ‘Neither transgressed I at any time thy commandment,’ but his service had been joyless, and he never remembered having received gifts that made him ‘merry with his friends.’

But from all such slavish, and therefore worthless, obedience, and all such reluctant, and therefore unreal, submission, Jesus liberates those who believe on Him and abide in His word. He declares God as our loving Father, and through Him we have authority to become sons of God. He ‘sends forth the Spirit of His Son into our hearts,’ and that makes us to be no more slaves but sons. Sullen obedience becomes glad choice, and it is the inmost desire, and the deepest delight, of the loving child to do always the things that please the loving Father. ‘I ought’ and ‘I will’ coalesce, and so there is no slavery, but perfect freedom, in recognising and bowing to the great ‘I must’ which sweetly rules the life.

III. Christ gives deliverance from servility to men.

We need not touch on the historical connection, plain as that is, between modern conceptions of individual freedom and the influence of Christ’s teaching. Modern democracy is rooted in Christ, though it is often unaware of its genesis, and blindly attacks the force to which it owes its existence.

Because all men are redeemed by Christ, because by that redemption all stand in the same relation to Him, because all have equal access to Him, and are taught and guided by His Spirit, because ‘we must all appear before the judgment-seat of Christ,’ therefore class prerogatives and subject classes fade away, and there is ‘neither bond nor free,’ but ‘all are one in Christ Jesus.’

But there are other ways in which men tyrannise over men and in which Christ’s redemption sets us free.

There is the undue authority of favourite teachers and examples.

There is the tyranny of public opinion.

There is undue regard to human approbation.

There is the sway of priestcraft.

How does Christianity deliver from these? It makes Christ’s law our unconditional duty. It makes His approbation our highest joy. It gives legitimate scope to the instinct of loyalty, submission, and imitation, and of subjection to authority. It reduces to insignificance men’s judgment, and all their loud voices to a babble of nothings. ‘With me it is a very small matter to be judged of man’s judgment.’ It brings the soul into direct communion with God, and sweeps away all intermediaries.

‘Not for that we have dominion over your faith but are helpers of your joy; for by faith ye stand.’

So personal independence and individuality of character are the result of Christianity. ‘I have made you go upright.

IV. Christ gives us freedom from the power of circumstances.

Most men are made by these. We need not here enter on questions of the influence of their environment on all men’s development.

But Christ gives us-

{a} A great aim for our lives high above these.

{b} A foothold in Him outside of them. We are not the slaves of our circumstances, but their masters.

{c} The power to utilise them.

So Christians are ‘free’ in all senses of the word.

The great Act of Emancipation has been passed for us all. Only Christ has rule over us, and we have our perfect freedom in His service. We have been sitting in the prison-house, and He has come and declared ‘The Spirit of the Lord is upon Me to proclaim liberty to the captives.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

26:13 yoke of slavery: A yoke would fit over a slave’s shoulders and behind the base of the neck for carrying pairs of heavy items, such as pails of water. Cp. Rom 6:16-22.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

I have set you at full liberty, whereas before ye were as beasts tied in bands.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

I have broken the bands of your yoke, and made you go upright--a metaphorical expression to denote their emancipation from Egyptian slavery.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(13) I have broken the bands of your yoke.—The promises thus made to the Israelites of the extraordinary fertility of their land, of peace within and immunity from war without, and of the Divine presence constantly sojourning amongst them, if they will faithfully obey the commandments of the Lord, now conclude with the oft-repeated solemn appeal to the obligation they are under to the God who had so marvellously delivered them from cruel bondage and made them His servants. To remind them of the abject state from which they were rescued, the illustration is taken from the way in which oxen are still harnessed in the East. The bands or the rods are straight pieces of wood, which are inserted in the yoke, or laid across the necks of the animals, to fasten together their heads and keep them level with each other. These bands, which are then attached to the pole of the waggon, are not only oppressive, but exhibit the beasts as perfectly helpless to resist the cruel treatment of the driver. This phrase is often used to denote oppression and tyranny (Deu_28:48; Isa_9:3; Isa_10:27; Isa_14:25, &c.), but nowhere are the words as like those in the passage before us as in Eze_34:27.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. the bars] with which the yoke was fastened to the animal’s neck.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But if ye will not hearken unto me,.... To his commandments, as the rule of their duty, and to his promises, as an encouragement to it, or to his prophets and ministers, explaining and enforcing his law, and exhorting to a cheerful obedience to it; so the Targum of Jonathan,"if ye will not hearken to the doctrine of them that teach my laws;''which was the sin of the Jews in later times, for which captivity and other calamities befell them, Jer 7:25,

and will not do all these commandments; which he had delivered to them by Moses, whether moral, ceremonial, or judicial, recorded in this book and in the preceding; even all of them were to be respected, attended to, and performed, for the law curses everyone that does not do all things it requires, Gal 3:10.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Upright; and be no longer bowed down with a heavy yoke, like oxen. "I have broken the locks of your prison, and have set you at liberty," Arabic. (Calmet) --- A Greek proverb says, "Never was a slave’s head right, but always crooked, like his neck." (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

With heads lifted up, not pressed down with a yoke. It notes their liberty, security, confidence, and glory. See Exo 14:8 Num 33:3.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

13. Made you go upright — The crushing yoke bowed the wearer to the earth, and assimilated him to the beast of burden often his yoke-fellow. Emancipation gave to him the erect form, and repeated the miracle of creation, “God will have no slavery of a social kind. He is against all bonds and restrictions that keep down the true aspirations of the human soul. God has always proceeded upon the principle of enlargement and the inheritance of liberty.” — Joseph Parker.

Os homini sublime dedit, coelumque tueri

Jussit, et erectos ad sidera tollere vultus. — Ovid.

To man he gave an upturned face,

And bade him scan the heavenly space,

And view, with countenance erect,

The firmament with stars bedecked.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And I have broken the bands of your yoke. This expression, used also in the parallel passage of Ezekiel above referred to, (Eze_34:27) and Jer_27:2 receives an illustration from the ancient method of harnessing oxen, still kept up in the East and South. The band means the straight piece of wood laid across the necks of the oxen, by which their heads are fastened together to keep them level with each other, and by which they are attached to the pole of the wagon. The single collars worn by horses in more northern countries have not the same oppressive effect.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Upright - With heads lifted up, not pressed down with a yoke. It notes their liberty, security, confidence and glory.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

For He was their God, who had brought them out of the land of the Egyptians, that they might no longer be servants to them, and had broken the bands of their yokes and made them go upright. על מטת, lit., the poles of the yoke (cf. Eze 34:27), i.e., the poles which are laid upon the necks of beasts of burden (Jer 27:2) as a yoke, to bend their necks and harness them for work. It was with the burden of such a yoke that Egypt had pressed down the Israelites, so that they could no longer walk upright, till God by breaking the yoke helped them to walk upright again. As the yoke is a figurative description of severe oppression, so going upright is a figurative description of emancipation from bondage. קוממיּוּת, lit., a substantive, an upright position; here it is an adverb (cf. Ges. 100, 2).

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

אני ה׳ אלהיכם I AM THE LORD YOUR GOD [WHO BROUGHT YOU FORTH FROM THE LAND OF EGYPT] — I deserve that you should put your trust in Me that I am able to do all these things, for, behold, I brought you forth from the land of Egypt and have wrought great miracles for you (Sifra, Bechukotai, Chapter 3 4).

מטות are a kind of peg inserted in both ends of the yoke which hold back the strap from slipping off the head of the ox whereby the knot might become undone. Similar is (Jeremiah 27:2). “Make thee strips and poles (מטות)”; cheville, in old French, English pins.

קוממיות means erect in stature (in contrast to the bent position of a person who is under a yoke) (Sifra, Bechukotai, Chapter 3 7).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.