(41) And that I also have walked contrary unto them.--That is, and they shall also confess that through their walking contrary unto God, He also walked contrary unto them, and brought them into the land of their enemies.

If then their uncircumcised hearts be humbled.--Better, or rather, their uncircumcised hearts shall be humbled. This is a resumption of the statement made at the beginning of Leviticus 26:40, viz., "And they shall confess their iniquity . . . ;" or rather, their uncircumcised hearts shall be humbled. That is, perverse and stubborn hearts; too proud to make an humble confession. (See Leviticus 19:23, with Jeremiah 9:26.) The same metaphor is used by the Apostle: "Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost" (Acts 7:51).

Accept of the punishment of their iniquity.--Rather, accept willingly, that is, they will acknowledge the justice of their punishment, and be in that frame of mind when they will freely own that the punishment is not commensurate with their guilt, and willingly accept the Divine retribution. The exact shade of meaning covered by this phrase in the original cannot adequately be given in a translation, since the verb here translated "accept," or "accept willingly," is the same which is translated "enjoy" in Leviticus 26:34. The whole phrase denotes literally, they shall rejoice in their iniquity, or in the punishment of their iniquity; they will take it joyfully, as the best and most appropriate means to bring them to repentance. The nearest approach to it is the passage, "I will bear the indignation of the Lord, for I have sinned against him" (Micah 7:9).

26:40-46 Among the Israelites, persons were not always prosperous or afflicted according to their obedience or disobedience. But national prosperity was the effect of national obedience, and national judgments were brought on by national wickedness. Israel was under a peculiar covenant. National wickedness will end in the ruin of any people, especially where the word of God and the light of the gospel are enjoyed. Sooner or later, sin will be the ruin, as well as the reproach, of every people. Oh that, being humbled for our sins, we might avert the rising storm before it bursts upon us! God grant that we may, in this our day, consider the things which belong to our eternal peace.And that I also have walked contrary unto them,.... Showed no regard unto them, as if he took no care of them, or in a providential way concerned himself for them, but let what would befall them; yea, came out in the way of his judgments against them, as if he was an enemy to them; see Gill on Leviticus 26:24,

and have brought them into the land of their enemies; should acknowledge the hand of God in it, that he himself brought them out of their own country into an enemy's land, as Assyria, Babylon, and other nations: and that this was not the chance of war, or owing to the superior power or skill of their enemies, but to the just judgment of God upon them for their sins, who on that account delivered them up into the hands of their enemies:

if then their uncircumcised heart be humbled; their foolish proud heart, as the Targums of Onkelos and Jonathan; it signifies a sinful, wicked, hard, and impenitent heart, brought to a sense of sin, to repentance and humiliation for it. Jarchi interprets it, "or if their uncircumcised heart", &c. as in Exodus 2:23; and observes another sense of the word, "perhaps their uncircumcised heart", &c. not only would in words confess their sins, but be truly humbled at heart for them:

and they then accept of the punishment of their iniquity; take it well at the hand of God, bear it patiently without murmuring, or thinking themselves hardly dealt by, but freely owning it is less than their iniquities deserve; or complete and finish the punishment of their sins, as Aben Ezra, which upon their humiliation should be put an end to, and cease. Jarchi takes the word in the sense of atonement and pacification, as if by their chastisement their sins were expiated (d), and God was pacified toward them: but rather it denotes the free and full pardon of their sins, manifested to them upon their repentance and humiliation for sin.

(d) Siphri apud Yalkut, ut supra. (par. 1. fol. 197. 2.)