Leviticus 26:45

Made to their forefathers.

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

(45) But I will for their sakes remember the covenant.—Better, And will remember unto them the covenant, that is, as their God He will execute to them the covenant which He made with their ancestors. This verse is therefore closely connected with the preceding verse.

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

These are the statutes, and judgments, and laws,.... Which refer not only to those in this chapter, but in all the preceding chapters in this book, and respect them all, whether ceremonial, moral, or judicial, which may be signified by these three words:

which the Lord made between him and the children of Israel; the Targums of Onkelos and Jonathan are,"between his Word and the children of Israel:"

in Mount Sinai; or near it, in the wilderness of it, while the children of Israel lay encamped about it:

by the hand of Moses; they were first delivered to him, and by means of him to the people.

Next: Leviticus Chapter 27

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

Moses. What has been hitherto recorded, was mostly prescribed by God at Mount Sinai, as some of the following laws were also. (Calmet) --- It would seem as if this were the conclusion of Leviticus. We must remember, however, that these divisions were not introduced by Moses, as he wrote his five books without any interruption, like one verse. So St. John seems to conclude his Gospel, (chap. xx. 31.) though he afterwards adds another chapter. (Haydock)

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).

For their sakes, or rather, to or for them, i.e. for their good or benefit; for surely, if one considers what is said before concerning the wickedness of this people, he cannot say this deliverance was given them for their sakes, but must rather say with the prophet, Eze 36:22,32, not for your sake, O house of Israel, &c.

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

45. The covenant of their ancestors included certain earthly blessings of a national character, the trusteeship of the oracles of God, the adoption as his first-born, the glory, and the promises. All spiritual blessings in Christ are theirs, also, on condition of accepting him as their Messiah, and special providential care over Israel till that time. This promise is now in process of fulfilment in a most marvellous manner. The Jews have existed as a nation without a country and without a king more than eighteen centuries, resisting absorption into the nations among which they have been scattered, and assimilation to their character and faith.

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

He would therefore remember the covenant with the forefathers, whom He had brought out of Egypt before the eyes of the nations, to be a God to them; and He would renew the covenant with the fathers to them (the descendants), to gather them again out of the heathen, and adopt them again as His nation (cf. Deu 30:3-5). In this way the judgment would eventually turn to a blessing, if they would bend in true repentance under the mighty hand of their God.

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.)

ברית ראשנים THE COVENANT OF THE ANCESTORS — i. e. of the twelve Tribes (cf. Sifra, Bechukotai, Chapter 8 10).

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.

AND I WILL FOR THEIR SAKES REMEMBER THE COVENANT OF THEIR ANCESTORS. This means that I will remember it for their sakes whether in the Land or outside the Land, both in the [first] exile alluded to here and likewise throughout all generations. This is the sense of the expression in the sight of the nations [And I will for their sakes remember the covenant of their ancestors … in the sight of the nations], for He will do [good] to them because of His Great Name, so that it be not profaned among the nations, but not for their sake, since they have not repented, and [thus] their iniquities have not been forgiven. And so did our Rabbis say: 8:10. “I will not reject them in the days of Vespasian. Neither will I abhor them in the days of Greece. [Neither will I abhor them] to destroy them utterly, and to break My covenant with them in the days of Haman. For I am the Eternal their G-d in the days of Gog and Magog.”

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

I shall remember for them. Forever.

The covenant of their ancestors (first ones). This is the covenant made at Sinai, and it is called the generation of the “first ones” in contrast to their descendants who will be exiled in the land of their enemies. Some say “the covenant of the first ones” refers to the Patriarchs, and “whom I brought out” refers to those about whom I swore to their forefathers that I would take their sons out of slavery. However, the first explanation seems correct to me.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.