Idolatry
strictly speaking denotes the worship of deity in a visible form, whether the images to which homage is paid are symbolical
representations of the true God or of the false divinities which have been made the objects of worship in his stead. I. History
of idolatry among the Jews.—The first undoubted allusion to idolatry or idolatrous customs in the Bible is in the account
of Rachel’s stealing her father’s teraphim. (Genesis 31:19) During their long residence in Egypt the Israelites defiled themselves with the idols of the land, and it was long before
the taint was removed. (Joshua 24:14; Ezekiel 20:7) In the wilderness they clamored for some visible shape in which they might worship the God who had brought them out of Egypt.
(Exodus 32:1) ... until Aaron made the calf, the embodiment of Apis and emblem of the productive power of nature. During the lives of
Joshua and the elders who outlived him they kept true to their allegiance; but the generation following who knew not Jehovah
nor the works he had done for Israel, swerved from the plain path of their fathers and were caught in the toils of the foreigner.
(Judges 2:1) ... From this time forth their history becomes little more than a chronicle of the inevitable sequence of offence and punishment.
(Judges 2:12,14) By turns each conquering nation strove to establish the worship of its national God. In later times the practice of secret
idolatry was carried to greater lengths. Images were set up on the corn-floors, in the wine-vats, and behind the doors of
private houses, (Isaiah 57:8; Hosea 9:1,2) and to check this tendency the statute in (27:15) was originally promulgated. Under Samuel’s administration idolatry was
publicly renounced, (1 Samuel 7:3-6) but in the reign of Solomon all this was forgotten, even Solomon’s own heart being turned after other gods. (1 Kings 11:14) Rehoboam perpetuated the worst features of Solomon’s idolatry. (1 Kings 14:22-24) erected golden calves at Beth-el and at Dan, and by this crafty state’ policy severed forever the kingdoms of Judah and
Israel. (1 Kings 12:26-33) The successors of Jeroboam followed in his steps, till Ahab. The conquest of the ten tribes by Shalmaneser was for them
the last scene Of the drama of abominations which had been enacted uninterruptedly for upwards of 250 years. Under Hezekiah
a great reform was inaugurated, that was not confined to Judah and Benjamin, but spread throughout Ephraim and Manasseh. (2 Chronicles 31:1) and to all external appearances idolatry was extirpated. But the reform extended little below the surface. (Isaiah 29:13) With the death of Josiah ended the last effort to revive among the people a purer ritual. If not a purer faith. The lamp
of David, which had long shed but a struggling ray, flickered for a while and then went out in the darkness of Babylonian
Captivity. Though the conquests of Alexander caused Greek influence to be felt, yet after the captivity better condition of
things prevailed, and the Jews never again fell into idolatry. The erection of synagogues had been assigned as a reason for
the comparative purity of the Jewish worship after the captivity, while another cause has been discovered in the hatred for
images acquired by the Jews in their intercourse with the Persians. II. Objects of idolatry .—The sun and moon were early
selected as outward symbols of all-pervading power, and the worship of the heavenly bodies was not only the most ancient but
the most prevalent system of idolatry. Taking its rise in the plains of Chaldea, it spread through Egypt, Greece, Scythia,
and even Mexico and Ceylon. Comp. (4:19; 17:3; Job 31:20-28) In the later times of the monarchy, the planets or the zodiacal signs received, next to the sun and moon, their share of
popular adoration. (2 Kings 23:5) Beast-worship, as exemplified in the calves of Jeroboam, has already been alluded to of pure hero-worship among the Semitic
races we find no trace. The singular reverence with which trees have been honored is not without example in the history of
the Hebrew. The terebinth (oak) at Mamre, beneath which Abraham built an altar, (Genesis 12:7; 13:18) and the memorial grove planted by him at Beersheba, (Genesis 21:33) were intimately connected with patriarchal worship. Mountains and high places were chosen spots for offering sacrifice and
incense to idols, (1 Kings 11:7; 14:23) and the retirement of gardens and the thick shade of woods offered great attractions to their worshippers. (2 Kings 16:4; Isaiah 1:29; Hosea 4:13) The host of heaven was worshipped on the house-top. (2 Kings 23:12; Jeremiah 19:3; 32:29; Zephaniah 1:5) (The modern objects of idolatry are less gross than the ancient, but are none the less idols. Whatever of wealth or honor
or pleasure is loved and sought before God and righteousness becomes an object of idolatry.—ED.) III. Punishment of idolatry
.—Idolatry to an Israelite was a state offence, (1 Samuel 15:23) a political crime of the greatest character, high treason against the majesty of his king. The first and second commandments
are directed against idolatry of every form. Individuals and communities were equally amenable to the rigorous code. The individual
offender was devoted to destruction, (Exodus 22:20) his nearest relatives were not only bound to denounce him and deliver him up to punishment, (13:2-10) but their hands were
to strike the first blow, when, on the evidence of two witnesses at least, he was stoned. (17:2-5) To attempt to seduce others
to false worship was a crime of equal enormity. (13:6-10) IV. Attractions of idolatry .—Many have wondered why the Israelites
were so easily led away from the true God, into the worship of idols. (1) Visible, outward signs, with shows, pageants, parades,
have an attraction to the natural heart, which often fail to perceive the unseen spiritual realities. (2) But the greatest
attraction seems to have been in licentious revelries and obscene orgies with which the worship of the Oriental idols was
observed. This worship, appealing to every sensual passion, joined with the attractions of wealth and fashion and luxury,
naturally was a great temptation to a simple, restrained, agricultural people, whose worship and law demands the greatest
purity of heart and of life.—ED.)