hence is applied to the serpent. It is rendered 'enchantment' in Lev. 19. 26; Deut. 18. 10; Num. 23. 23, 24. 1 (with reference to Balaam); 2 Kin. 17. 17, 21. 6; 2 Chron. 33. 6. These passages imply that it was Canaanitish rather than Egyptian in its origin and connexion. The word is used in a modified sense in 1 Kin. 20. 33, The men did diligently observe whether anything would come from him'; they prognosticated as to Benhadad's fate from Ahab's words. It is also the word used by Joseph's steward in Gen. 44. 5, 15, where the A. V. has divine' or 'make trial,' and perhaps was specially used by Joseph's order as a word of Canaanitish origin. The LXX renders it by the word oiwviouós, augury, or the interpreting events by the flight of birds; but divination by means of pictures, which were supposed to be formed by liquid in a cup, may be referred to. The verb is used in Gen. 30. 27, where Laban says, ‘I have learned by experience that the Lord hath blessed me for thy sake.' Possibly, however, the second meaning of Nachash (? to shine), whence the name for brass is derived, may throw some light on this question. Two persons are mentioned in the O. T. who derive their name from this root, namely, Naasson (Nachshon), the son of Amminadab (Ex. 6. 23), and Nehushta, the mother of Jehoiachin (2 Kin. 24. 8). § 1.] Man's tendency to Materialism. 481 CHAPTER XXIX. IDOL, TERAPHIM, GROVE, HIGH PLACE. § 1. Man's tendency to materialism.-§ 2. Hebrew words for Idols.§ 3. The Abomination' in the N. T.—§ 4. Usage and meaning of the word 'etsev.-§ 5. Hebrew words signifying image or similitude.-§ 6. The same in the N. T.-§ 7. Other Hebrew words referring to idolatry. —§ 8. Idols, according to the N. T.—§ 9. Fulke and Martin's controversy on the word image.-§ 10. Mitsvah, or the Pillar.-§ 11. The Chamonim.-§ 12. Asherah, or the Grove.-§ 13. Bamah, or the High Place. § 14. The Teraphim. § 1. MAN is essentially an image-maker. His best works in art and mechanics are imitations of nature. His music is an attempt to present, not indeed to the eye but to the ear, what may be called a picture of the varied feelings that occupy his heart. This tendency also shows itself in his religious worship, which he is inclined to make as symbolical as possible. Nay, he seeks to make a sensible representation even of God Himself, and gradually to transfer to the work of his own hands that reverence and dependence which properly belongs to the one living and true God. There is a strange fascination in exaggerated religious symbolism; it engrosses and excites the mind, but is by no means of a healthy character. It tends little by little to supplant the simplicity of spiritual worship, and to turn man into an idolater. Idolatry in its first stage is a sort of symbolism; some object is selected to represent the unseen Deity or to set forth one of His attributes; little by little the material image takes the place of the spiritual reality for which it stands, and idolatry ensues, bringing in its train that sen ΙΙ suality which is the sure attendant of every form of materialism; the highest functions of human nature are thus abnegated, and human life is debased. The first chapter of the Epistle to the Romans tells the story of idolatrous degradation with painful vividness, and fully accounts for the oft-repeated admonitions given by Moses on this special point, and for the severe penalties which God inflicted upon the people in order to break through the evil fascination, and to deliver them from the snare of materialism. § 2. Twelve different Hebrew words are represented by the English word 'idol.' Some of them point to the fact that an idol is a thing of nought; others are significant of the terror with which the worshipper of false gods is inspired, or of the aversion with which the living and true God regards such objects; others again refer to the shape of the idol, to the material of which it is made, or to the position in which it is placed. In Is. 66. 3, the idol is Aven (s), iniquity, or a thing of nought. Beth-Aven, i.e. the house of vanity or idolatry, is referred to in Hos. 4. 15, 5. 8, and 10. 5, 8. In Am. 5. 5, we read, Beth-El shall come to Aven (A.V. to nought). Here there is evidently a play on the word. See Josh. 7. 2. The word Alil (s), which is supposed to have the same meaning, being probably a compound word signifying 'no god,' is used in the following places: Lev. 19. 4, Turn ye not unto idols.' 1 Chr. 16. 26, and Ps. 96. 5, 'All the gods of the nations are idols (nonentities); but it is Jehovah that made the heavens.' Ps. Is. 97. 7, Confounded be all they . . . that boast themselves of idols (i.e. nonentities); worship him all ye gods.' 2. 8, Their land also is full of idols.' verse 18, 'The idols he shall utterly abolish.' verse 20, 'In that day a man shall cast his idols of silver and $ 3.] The Abomination' in the N. T. 483 Is. Is. Is. Ez. gold, which they made each one for himself to worship, to the moles and to the bats.' 10. 10, 11, The kingdoms of the idols . . . Samaria and her idols.' 19. 1, 'The idols of Egypt shall be moved at his presence.' verse 3,They shall seek to the idols.' 31. 7, In that day every man shall cast away his idols of silver and gold.' 30. 13, 'I will cause their images to cease out of Noph.' Hab. 2. 18, To make dumb idols.' Zech. 11. 17, Woe to the idol (good for nothing) shepherd that leaveth the flock.' The nothingness of idolatry is brought out by St. Paul, who reminds the Corinthians that an idol is nothing in the world' (1 Cor. 8. 4), that the gods of the heathen are 'ranities' (Acts 14. 15); and 'no gods,' Gal. 4. 8. In Jer. 50. 38, where we read, "They are mad upon their idols,' the word Imah (n's), is used, which implies that the idol was an object of terror. This word is used of God's 'terrors,' but not of the 'fear' due to Him. The same idea is probably represented by Miphletseth (ny), the designation of the idol which Maachah made' (1 Kin. 15. 13, also in the corresponding passage, 2 Chron. 15. 16). In 2 Chron. 15. 8, idols are called 'abominations,' Shakuts (pv), a word which is often used to testify to God's hatred of the whole system of idolatry, and which answers to the Greek βδέλυγμα. § 3. The connexion of abomination (Bdéλvyμa) with idolatry is brought out in Rom. 2. 22, 'Thou who abominatest idols, dost thou rob temples?' In Rev. 21. 8, the 'abominable,' that is those who worship idols, are coupled 1 David Mill considers that this was Pluto, the president of the infernal regions, whom he also identifies with Beelzebub the prince of flies, of nuisances, and of the power of the air. He thinks that Athara or Astarte was Hecate or Luna, and that Chiun (Am. 5. 26) was Saturn. II 2 with the fearful' and the unbelieving. In Tit. 1. 16, St. Paul speaks of some who profess to know God, but by their works deny Him, and are abominable, i.e. practically on a level with idolaters. The falsehood of idolatry is brought out in Rev. 21. 27, where to make an abomination and to make a lie are put side by side. Probably the cup containing abominations and whoredom, referred to in Rev. 17. 4, 5, represents the various forms of idolatry which the woman' shall promote. St. Paul tells us that covetousness is idolatry, and in accordance with this truth our Lord tells the covetous Pharisees that what is lifted up on high among men is regarded as an abomination or idol in the sight of God, Luke 16. 14, 15. Reference has now been made to all the passages in which the word ẞdéλvyua occurs in the N. T., with the exception of our Lord's reference to the abomination of desolation spoken of by Daniel the prophet' (Matt. 24.15; Mark 13. 14; Dan. 9. 27), concerning the interpretation of which commentators differ. § 4. There is a word which is found several times in the O. T. which is rather ambiguous, namely 'Etsev (ayy). It is supposed to mean that which causes labour, either in the making of the idol, or in the worshipping it. The Greek rendering is sometimes λύπη, grief, but usually εἴδωλον. Scripture always conveys to us the idea that true worship is not wearisome to the child of God, whereas the worship of idols is hard labour without profit. In 1 Sam. 31. 9; 1 Chron. 10. 9; 2 Sam. 5. 21, this word is used with reference to the false gods of the Philistines; in 2 Chron. 24. 18, and Ps. 106. 36, 38, it refers to the objects of Canaanitish worship by which the Israelites were ensnared; the same is the case in Ps. 115. 4, and 135. 15, 'Their idols The word deλós here rendered fearful probably signifies unstable, in which sense it is used in the O. T. |