Leviticus 26:1
"You must not make idols for yourselves or set up a carved image or sacred pillar; you must not place a sculpted stone in your land to bow down to it. For I am the LORD your God.
You must not make idols for yourselves
The Hebrew word for "idols" is "אֱלִילִים" (elilim), which often refers to worthless or vain objects of worship. In the ancient Near Eastern context, idol-making was a common practice among surrounding nations, where physical representations of deities were crafted for worship. This command underscores the distinctiveness of Israel's worship, which is to be directed solely to the invisible, living God. The prohibition against making idols emphasizes the importance of spiritual fidelity and the rejection of false gods, which can lead to spiritual adultery.

or set up a carved image
The term "carved image" in Hebrew is "פֶּסֶל" (pesel), referring to a graven or sculpted figure. This phrase highlights the prohibition against creating any physical representation of deity, which was a prevalent practice in ancient cultures. The Israelites are called to worship God in spirit and truth, without reliance on physical forms that could limit or misrepresent His divine nature. This command serves as a reminder of God's transcendence and the need for His people to maintain a pure and undefiled worship.

or a sacred pillar
The Hebrew word for "sacred pillar" is "מַצֵּבָה" (matzevah), which refers to a standing stone or monument often used in pagan worship. These pillars were typically erected as symbols of divine presence or as memorials to deities. By prohibiting the erection of sacred pillars, God is instructing the Israelites to avoid adopting pagan practices and to remain distinct in their worship. This command reinforces the call to holiness and the rejection of syncretism, ensuring that the worship of Yahweh remains untainted by foreign influences.

or place a sculpted stone in your land
The phrase "sculpted stone" translates from the Hebrew "אֶבֶן מַשְׂכִּית" (even maskit), indicating a stone that has been shaped or decorated for religious purposes. Such stones were often used in ancient rituals and could become objects of veneration. By forbidding the placement of sculpted stones, God is protecting His people from the temptation to engage in idolatrous practices. This command serves as a safeguard against the corruption of worship and the potential for spiritual compromise.

to bow down to it
The act of bowing down, or "שָׁחָה" (shachah) in Hebrew, signifies worship, reverence, or submission. In the context of this verse, it refers to the act of worshiping idols or images, which is strictly forbidden. Bowing down to idols represents a betrayal of the covenant relationship with God, who alone is worthy of worship. This command calls the Israelites to exclusive devotion and allegiance to Yahweh, rejecting all forms of idolatry.

For I am the LORD your God
This declaration, "אֲנִי יְהוָה אֱלֹהֵיכֶם" (Ani Yahweh Eloheichem), serves as the foundational reason for the preceding commands. The use of "LORD" (Yahweh) emphasizes God's covenant name, reminding the Israelites of His unique relationship with them. As their God, He demands exclusive worship and loyalty. This statement reinforces the identity of the Israelites as God's chosen people, called to live in obedience and holiness, reflecting His character to the world. It is a call to remember who God is and to respond with faithful devotion.

Persons / Places / Events
1. The Israelites
The original audience of Leviticus, the chosen people of God, who were given the Law to guide their worship and conduct.

2. Mount Sinai
The place where God delivered the Law to Moses, including the commandments found in Leviticus.

3. Moses
The prophet and leader of the Israelites who received and communicated God's laws to the people.

4. Canaan
The land promised to the Israelites, where they were to live according to God's commandments and avoid the idolatrous practices of the surrounding nations.

5. The LORD (Yahweh)
The covenant God of Israel, who demands exclusive worship and obedience from His people.
Teaching Points
Exclusive Worship
God demands exclusive worship and allegiance. Idolatry, in any form, is a direct violation of our covenant relationship with Him.

Modern Idolatry
While physical idols may not be common today, anything that takes the place of God in our hearts—such as money, power, or relationships—can become an idol.

Cultural Influence
Just as the Israelites were warned against adopting the idolatrous practices of surrounding nations, Christians today must be vigilant against cultural influences that lead away from God.

Holiness and Obedience
Obedience to God's commands is a reflection of our holiness and dedication to Him. Avoiding idolatry is part of living a life set apart for God.

Identity in God
Recognizing God as "the LORD your God" affirms our identity as His people, called to live in a way that honors Him.
Bible Study Questions
1. What are some modern forms of idolatry that Christians might encounter today, and how can we guard against them?

2. How does understanding the cultural context of the Israelites help us apply Leviticus 26:1 to our lives today?

3. In what ways can we ensure that God remains the central focus of our worship and daily lives?

4. How do the warnings against idolatry in the Old Testament connect with the teachings of the New Testament?

5. Reflect on a time when something other than God took priority in your life. How did you address this, and what steps can you take to prevent it from happening again?
Connections to Other Scriptures
Exodus 20:3-5
The first and second commandments, which prohibit idolatry and the making of graven images, are foundational to understanding Leviticus 26:1.

Deuteronomy 4:15-19
Moses warns the Israelites against idolatry, emphasizing that God is spirit and should not be represented by physical forms.

Isaiah 44:9-20
The futility of idol-making is highlighted, contrasting the living God with lifeless idols.

1 Corinthians 10:14
Paul instructs believers to flee from idolatry, showing the continuity of this command in the New Testament.

1 John 5:21
John warns Christians to keep themselves from idols, reinforcing the timeless relevance of this command.
Idolatry: Our Danger and Our SecurityW. Clarkson Leviticus 26:1
Command to Maintain the Public Worship of JehovahR.A. Redford Leviticus 26:1, 2
The Blessedness of the RighteousJ.A. Macdonald Leviticus 26:1-13
Temporal Rewards and PunishmentsR.M. Edgar Leviticus 26:1-46
People
Egyptians, Isaac, Israelites, Jacob, Moses
Places
Mount Sinai
Topics
Bow, Carved, Cut, Engraved, Erect, Figured, Gods, Graven, Idols, Image, Imagery, Images, Pictured, Pillar, Raise, Rear, Sacred, Standing, Statue, Stone, Worship, Yourselves
Dictionary of Bible Themes
Leviticus 26:1

     1225   God, as Spirit
     5211   art
     5212   arts and crafts
     8302   love, abuse of
     8780   materialism, and sin
     8799   polytheism
     8840   unfaithfulness, to God

Leviticus 26:1-2

     8242   ethics, personal
     8402   claims

Library
Emancipated Slaves
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.'--LEV. xxvi. 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
Alexander Maclaren—Expositions of Holy Scripture

Lii. Trust in God.
15th Sunday after Trinity. S. Matt. vi. 31. "Seek ye first the kingdom of God, and His righteousness." INTRODUCTION.--We read in ancient Roman history that a general named Aemilius Paulus was appointed to the Roman army in a time of war and great apprehension. He found in the army a sad condition of affairs, there were more officers than fighting men, and all these officers wanted to have their advice taken, and the war conducted in accordance with their several opinions. Then Aemilius Paulus
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

A Reformer's Schooling
'The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chislev, in the twentieth year, as I was in Shushan the palace, 2. That Hanani, one of my brethren, came, he and certain men of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem. 3. And they said unto me, The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and
Alexander Maclaren—Expositions of Holy Scripture

a survey of the third and closing discourse of the prophet
We shall now, in conclusion, give a survey of the third and closing discourse of the prophet. After an introduction in vi. 1, 2, where the mountains serve only to give greater solemnity to the scene (in the fundamental passages Deut. xxxii. 1, and in Is. 1, 2, "heaven and earth" are mentioned for the same purposes, inasmuch as they are the most venerable parts of creation; "contend with the mountains" by taking them in and applying to [Pg 522] them as hearers), the prophet reminds the people of
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Repentance
Then has God also to the Gentiles granted repentance unto life.' Acts 11: 18. Repentance seems to be a bitter pill to take, but it is to purge out the bad humour of sin. By some Antinomian spirits it is cried down as a legal doctrine; but Christ himself preached it. From that time Jesus began to preach, and to say, Repent,' &c. Matt 4: 17. In his last farewell, when he was ascending to heaven, he commanded that Repentance should be preached in his name.' Luke 24: 47. Repentance is a pure gospel grace.
Thomas Watson—The Ten Commandments

The Second Commandment
Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am o jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of then that hate me; and shewing mercy unto thousands of them that love me and keep my commandments.' Exod 20: 4-6. I. Thou shalt not
Thomas Watson—The Ten Commandments

Covenanting Provided for in the Everlasting Covenant.
The duty of Covenanting is founded on the law of nature; but it also stands among the arrangements of Divine mercy made from everlasting. The promulgation of the law, enjoining it on man in innocence as a duty, was due to God's necessary dominion over the creatures of his power. The revelation of it as a service obligatory on men in a state of sin, arose from his unmerited grace. In the one display, we contemplate the authority of the righteous moral Governor of the universe; in the other, we see
John Cunningham—The Ordinance of Covenanting

Solomon's Temple Spiritualized
or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us More Easily into the Glory of New Testament Truths. 'Thou son of man, shew the house to the house of Isreal;--shew them the form of the house, and the fashion thereof, and the goings out hereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof.'--Ezekiel 43:10, 11 London: Printed for, and sold by George Larkin, at the Two Swans without Bishopgate,
John Bunyan—The Works of John Bunyan Volumes 1-3

Appendix ix. List of Old Testament Passages Messianically Applied in Ancient Rabbinic Writings
THE following list contains the passages in the Old Testament applied to the Messiah or to Messianic times in the most ancient Jewish writings. They amount in all to 456, thus distributed: 75 from the Pentateuch, 243 from the Prophets, and 138 from the Hagiorgrapha, and supported by more than 558 separate quotations from Rabbinic writings. Despite all labour care, it can scarcely be hoped that the list is quite complete, although, it is hoped, no important passage has been omitted. The Rabbinic references
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Mercy of God
The next attribute is God's goodness or mercy. Mercy is the result and effect of God's goodness. Psa 33:5. So then this is the next attribute, God's goodness or mercy. The most learned of the heathens thought they gave their god Jupiter two golden characters when they styled him good and great. Both these meet in God, goodness and greatness, majesty and mercy. God is essentially good in himself and relatively good to us. They are both put together in Psa 119:98. Thou art good, and doest good.' This
Thomas Watson—A Body of Divinity

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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