Levítico 26
J. Vernon McGee · Citado em PreceptAustin
Levítico 26
Vernon McGee: The Hebrew word for an idol (elilim) means a “nothing.” They shall make no nothings. It’s pretty hard to make a nothing, friends, and yet there are a great many folk who make a nothing of their relationship to God. Anything that takes the place of God is a nothing. Leviticus 17-26 has been referred to by some commentators as "the Holiness Code", a body of laws imposed in order to regulate the moral standards of the laity. Idolatry was forbidden from the very inception of the nation of Israel... “You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth. “You shall not worship them or serve them; for I, the LORD your God, am a jealous God, visiting the iniquity of the fathers on the children, on the third and the fourth generations of those who hate Me, (Ex 20:4, 5+, cp Ex 19:8+, Ex 24:3, 7+), Leviticus 26 was an instructive chapter to Israel and is just as practically instructive to us today! The principle is plain! God tells us what He will do if we keep His laws. And then He tells us what will happen if we don’t keep His laws! Simple! Break God’s laws and you will end up breaking your own heart. Keep God’s laws and you will never regret it. How we live does make a difference. Sooner or later. Are you (am I) deceived by sin? Do not be deceived (present imperative with a negative = stop being deceived or do not let it begin!), God is not mocked; for whatever a man sows, this he will also reap. 8 For (term of explanation) the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. 9 Let us not lose heart in doing good, for in due time we will reap if we do not grow weary. (Ga 6:7-9-note) Notice the phrase "make for yourselves." Not for someone else but for yourselves! And ultimately for "self" that sinful nature of fallen man that continually seeks to gratify its lusts! Today IDOLS are more in the SELF than on the SHELF! Idols (0457) (elil) describes something worthless (particularly as an object of worship). Vain or vanity, no value, thing of naught. Elil is used primarily to describe vain objects of worship, i.e. the gods of this world, whether literal idols made with hands, riches, or deceitful men. It is no coincidence that this name used for idol also describes that which is worthless (Job 13:4, Zech 11:17)! False gods "make promises," but provide no deliverance (temporal or eternal)! How vain (and foolish) to attempt to represent the Creator with an object of His creation and in so doing limit His infinite character. Merrill - This word is used only twice in the Pentateuch, both times in Leviticus (Lev 19:4-note and Lev. 26:1). The etymology is not conclusive. It likely comes either from the diminutive of god or from a root meaning "to be weak." Either way the term is used to disparage heathen gods and show their powerlessness. The exact phrase "molten gods" appears in Ex 34:17. It is found nowhere else. The archetypal molten god was "Aaron's golden calf" of Ex 32:4,5. Based on the prohibition of the second commandment (Ex. 20:4; Dt. 5:8), the specific detail regarding a molten or cast idol is also found in Ex. 34:17 and Dt. 27:15. (The Bible Knowledge Word Study - Gen-Deut) Rooker - The English word for idolatry comes via Greek eidololatreia, which is based on a root that relates to that which strikes the eye, that is, the external appearance. The word thus focuses on the external image of an idol. (Beloved, did you see the picture Rooker paints of an idol -- it is something that appeals to the eye! Given the pervasive, seductive, evil dangers of the internet, this etymology should be a strong warning to all of us men!) Vine - This disdainful word signifies an “idol” or “false god. In Lev. 26:1 the ˒elilim are what Israel is forbidden to make: “Ye shall make you no idols…” The irony of this is biting not only with respect to the usual meaning of this word but also in view of its similarity to the usual word for God (˒elohim; cf. Ps. 96:5): “For all the gods [˒elohim] of the people are idols [˒elohim] …” (1 Chron. 16:26). Second, this word can mean “nought” or “vain.” 1 Chron. 16:26 might well be rendered: “For all the gods of the people are naught.” NET Note says that elil "appears to be a diminutive play on words with 'el, ("god; God") and, perhaps at the same time, recalls a common Semitic word for "worthless; weak; powerless; nothingness." Snaith suggests a rendering of "worthless godlings." J. McMath: That for which I would give anything and accept nothing in exchange is the most important thing in my life. Whatever that is is my god. [cf. Isa 44:6-20]. Though we do not face a pantheon of false gods like the Israelites did, we face pressures from a pantheon of false values—materialism, love of leisure, sensuality, worship of self, security, and many others (See Greed = idolatry Col 3:5+, Covetous man = idolater Eph 5:5+)). The second commandment deals with idols. This may be something that most of us can’t relate to—unless we include life goals that revolve around something other than God Himself. What is the object of our affections, our efforts, and our attention? Where does the majority of our time go? On what do we spend the greatest amount of our resources? A related word is "teraphim" = household idols like the one Jacob's wife Rachel had in [Ge 31:19, cp her ancestry Jos 24:2]!) When people worship IDOLS, gods that do not exist, DEMONS who do exist will impersonate those gods and hold those idolaters captive to their demonic power and deception. (Dt 32:17; Ps 106:37, 1Co 10:20) False religions are not void of the supernatural; they are full of it—because they are the best opportunities for demons to capture souls. Related Resources: Idols (01544) gillul/gillulim Idol (graven image) (06459) pesel When a person makes an idol he is making a choice to rebel, choosing death instead of life, cursing instead of blessing. But in His lovingkindness God keeps holding out His offer of life, even to those who think lightly of the riches of His kindness and forbearance and patience (Dt 30:19+, Ro 2:4-note) James Packer: What other gods could we have besides the Lord? Plenty. For Israel there were the Canaanite Baals, those jolly nature gods whose worship was a rampage of gluttony, drunkenness, and ritual prostitution. For us there are still the great gods Sex, Shekels, and Stomach (an unholy trinity constituting one god: self), and the other enslaving trio, Pleasure, Possessions, and Position, whose worship is described as “The lust of the flesh and the lust of the eyes and the pride of life” (1 Jn 2:16-note). Football, the Firm, and Family are also gods for some. Indeed the list of other gods is endless, for anything that anyone allows to run his life becomes his god and the claimants for this prerogative are legion. In the matter of life’s basic loyalty, temptation is a many-headed monster. NOR SHALL YOU SET UP FOR YOURSELVES AN IMAGE: pesel = carved (graven) image, normally carved from wood or chiseled from rock, but can also be poured or cast (Isa 40:19) Mt
Levítico 26
Vernon McGee adds that the redeemed refers not just to Israel but "will include the (Gentile) redeemed who enter the Millennium upon the earth. In Zechariah 14:16 we read, “Then it will come about that any who are left (the Gentile "remnant") of all the nations that went against Jerusalem will go up from year to year to worship the King, the LORD of hosts, and to celebrate the Feast of Booths.” In His first coming, Jesus did not emphasize the day of vengeance, a truth dramatically illustrated by His quotation of Isaiah 61:1-2 in what appears to be His first "sermon" in the synagogue. Luke records... And the book of the prophet Isaiah was handed to Him. And He opened the book and found the place where it was written, "THE SPIRIT OF THE LORD IS UPON ME, BECAUSE HE ANOINTED ME TO PREACH THE GOSPEL TO THE POOR. HE HAS SENT ME TO PROCLAIM RELEASE TO THE CAPTIVES, AND RECOVERY OF SIGHT TO THE BLIND, TO SET FREE THOSE WHO ARE OPPRESSED, 19 TO PROCLAIM THE FAVORABLE YEAR OF THE LORD." And He closed the book, gave it back to the attendant and sat down; and the eyes of all in the synagogue were fixed on Him. And He began to say to them, "Today this Scripture has been fulfilled in your hearing." (Lk 4:17-21-Sermon by John MacArthur) Here is the passage in Isaiah which Jesus quoted... The Spirit of the Lord GOD is upon me, Because the LORD has anointed me To bring good news to the afflicted; He has sent me to bind up the brokenhearted, To proclaim liberty to captives And freedom to prisoners; To proclaim the favorable year of the LORD and the day of vengeance of our God; To comfort all who mourn (Isaiah 61:1-2) Notice that Jesus only quoted the first half of Isaiah 61:2 in His First Coming but not "the day of vengeance of our God" because the latter prophecy was to be fulfilled at His Second Coming. His first advent was to die as the perfect Sacrificial Lamb (Heb 9:28), a day of grace, "the year of the LORD's favor," but His return will be for judgment (2Ti 4:1, Ro 2:16). His first coming was to bear God's wrath on the Cross. His Second Coming will be to carry out God's wrath on all who reject the gift of His grace (Ro 3:23-24). This truth should be ample motivation for His brethren to passionately share His Gospel with all who are yet dead in their trespasses and sins (Eph 2:1)! God's response to sin is judgment (vengeance) for persistent men's unceasing rebellion, but His opposite response is redemption is for all who abandon their pride, self-trust and fling themselves on Christ, depending wholly on His righteousness for their standing before the Thrice Holy God. Have you shared the Gospel with anyone this week? Why not? Would you consider praying that God's Spirit gives you opportunities to share the way, the truth and the life with someone who is not yet born again? When He comes again there are only two prospects - destruction or deliverance, hailing Him as King or wailing because He is Judge! Ezekiel 24:8 "That it may cause wrath to come up to take vengeance, I have put her blood on the bare rock, That it may not be covered." Ezekiel 25:12 'Thus says the Lord GOD, "Because Edom has acted against the house of Judah by taking vengeance, and has incurred grievous guilt, and avenged themselves upon them," Ezekiel 25:15 'Thus says the Lord GOD, "Because the Philistines have acted in revenge and have taken vengeance with scorn of soul to destroy with everlasting enmity," Micah 5:15-note "And I will execute vengeance in anger and wrath On the nations which have not obeyed." Gilbrant - The Hebrew verb nāqam means to "to take vengeance" or "to entertain revengeful thoughts." This root is of Western Semitic origin and is well attested in late Aramaic, Arabic and Ethiopic. The word group nāqam seems to possess legal connotations, thus indicating the preservation of justice. Although vengeance has negative connotations today, in the OT this concept conveyed the positive implications of lawfulness, justice and salvation. This becomes especially evident in the prophetic writings of Isaiah, Jeremiah and Ezekiel. God is most commonly the subject of nāqam, either directly avenging or indirectly using people as instruments of his divine justice. Such activity often took the metaphorical role of the relationship between a king and his people or a judge and his court (Isa. 1:24). God took revenge in two ways with regard to the people of Israel. First, He became the Defender against Israel's enemies who attacked, destroyed and enslaved them. For example, God took revenge against Babylon (Jer. 50:15; 51:36), Edom (Ezek. 25:12), Philistia (Ezek. 25:15) and Egypt (Jer. 46:10); thus, He fulfilled the promise to Israel that He would invoke just vengeance upon their enemies (Deut. 32:43). Also, God commanded Moses to take revenge against the Midianites (Num. 31:2), using Israel as an earthly tool of his justice upon wrongdoers, and God took vengeance against Israel for the people's disobedience to the Covenant when they committed idolatry and other rebellion (Lev. 26:25). He sometimes used other nations as instruments of revenge for Israel's apostasy, such as the Babylonian Empire (Ezek. 24:8). Three times in Jeremiah, the Lord asks the rhetorical questions concerning Israel, "Should I not punish them for this?" and "Should I not avenge myself on such a nation as this?" (Jer. 5:9, 29; 9:9). Throughout the OT, God is recognized as the Executor of just vengeance by the leaders of Israel, resulting in requests to God for his divine intervention in difficult scenarios. For example, Samson asked God to bring back his supernatural strength a final time in order to wreak revenge upon his Philistine enemies who mockingly forced him to serve as an entertainer during one of their pagan celebrations (Judg. 16:28). God granted his request, and Samson pushed over the main columns of the temple, causing its collapse and killing thousands of Philistines with himself. Elsewhere, David hoped that God would avenge the misdeeds of Saul against him (1 Sam. 24:12), and, similarly, Jeremiah asked God to avenge his enemies (Jer. 15:15). The psalmist perceived that God silences one who wrongfully and maliciously avenges (Ps. 8:2), yet still imprecates his enemies' active participation in life (Ps. 44:16). Under the Covenant, an individual was prohibited from taking revenge for wrongful acts against him. The Lord commanded in Lev. 19:18, "Do not seek revenge or bear a grudge against one of your people, but love your neighbor as yourself. I am the Lord" (NIV). This verse was later quoted by Jesus (Matt. 22:39; Mark 12:31; Luke 10:27), Paul (Rom. 13:9; Gal. 5:14) and James (Jam. 2:8). However, blood vengeance was a common feature of ancient Near East culture. Because of this, the Lord commanded Joshua to set up cities of refuge, where a person who accidentally or unintentionally killed someone could find protection against the victim's avenger (Josh. 20). In Genesis, God warns that anyone avenging the death of Abel by murdering Cain would receive seven-fold retribution (Gen. 4:15). (Complete Biblical Library Hebrew-English Dictionary) Covenant (01285) (berit/berith/beriyth) in this context refers to the Mosaic Covenant, the Covenant of the Law, the blessing of which was conditioned on Israel's obedience. She was to remain faithful to the Covenant with her faithful Husband Yahweh (Isa 54:5), just as the spouses in a marriage covenant are to remain faithful to each other. When you gather together into your cities I will send pestilence among you, so that you shall be delivered into enemy hands - The purpose of pestilence would be to cause a famine which would leave Israel with no choice except to surrender to their enemies. The Lxx for deliver is paradidomi which means to give over into the power of another. Paul uses this verb paradidomi 3 times to describe the fate of all men who reject the truth about God Romans 1:24 {note} Therefore God gave them over in the lusts of their hearts to impurity, that their bodies might be dishonored among them. (Comment: This person becomes enslaved to his or her own lusts. In other words, God allows the consequences of that person’s sin to run their catastrophic course. That course, driven by uncontrolled lust, inevitably reverts to the worst forms of sexual promiscuity. To have God let one go is the worst fate that can overtake any human being. Yet that is the inevitable result of stubborn refusal to let God have His way. A. T.