The main sources for our knowled^^e of Iie.ithenism in this period are the writings of the 8th cent, prophets. Their testi- nionj- is. however, somewhat obscure, owirij^ to tlie dilticulty of distinjruishing between the def^aded worsliip of J" and the rites of heathenism proper. It appears that J" could be worshipped in name while the conception formed of Him was no hi^^her or purer than that of the heathen. * God has so utterly abolished the idols with whom Satan contested with Him the allejjianceof His people that we have no certain knowledge what they were' (Pusey on Am 52*>). The final commentary on the history of the Northern Kingdom mentions as the chief forms star-worship, Baal-worship, accompanied by the most cruel rites, and magic (2 K 17). By the Baal-cult we have doubtless to understand tlie worship, not of a simple mighty rival of J", but of a multitude of local divinities characterized by alternating moods of prodigality and ferocity. According to Amos, the worship of the Baalim (?, see Dri\'er, ad loc.) was one of the four great sins of Israel, ag'gravated by its association with inhumanity, fornication, and drunkenness (27- S), As the places of worship, are mentioned hills and mountains and gTO\es{pns^m). The central object was the altar, with which were associated the sacred pillar and post — doubtless conceived as ' houses of God.' The ntes included the
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IDOLATRY
447
offering of incense (1 K 118) and of sacrifices, in times of crisis iiuinan f^acrifices (2 K 17'^). In expostulatirif^ with his country- ijieii, Ilosea pleads that J" was from of old the Gotl of Israel who cofilerred on them great benefits (ll'"^), and from whose hand they receive their present blessings (2»); while the liaalim are mere creations of their own, wlio, as proved by experience, are powerless to protect them (130.
In the Soutliern Kingdom we discover a more vigorous and developed type of heathenism, but also a more passionate and energetic resistance. A signilicant note in the record of Rehoboam's reign shows that the idolatry of Solomon left as a legacy the vilest form of consecrated prostitution (1 K 14^) ; and of this, as well as of the seducing idols, Judah was purged by Asa (1 K IS""-). A similar tribute of praise is accorded to Jehoshaphat, an<l especially to Hezekiali {2 K IS') ; and that the latter had to deal with a true heathenism, as well as with a debased worship of J", may be collected from the contemporary witness of Isaiah.
'The land,' Isaiah declares, 'is become full of not-gods ' (2^. As the chief abominations he mentions the Ashcrahs and the 8un-iniages (ITf*), of which, however, the former is not necessarily a clue to heathenism. He also mentions the popularity of magicians, soothsayers, etc. (2'i3-S'^). Specially noticeal>le is the rise to a pure monotheism in the contemptuous dismissal of the rival ^ods as mere human handiwork (2^). things of naught(317), and his extension of J"'8 sovereignty to the ends of the earth.
From the reforms of Hezekiah there is a sudden descent to the corruptions of the reign of Manasseh, who introduced the worship both of the heavenly bodies and of the Canaanitisli divinities, and along with tlie latter their cruel and licentious rites (2 K 21). To understand .such a lapse from the general tradition of the Davidic house we have to bear in mind two facts : the apparent political expedienc}' of showing reverence tor the celestial
fods of the great empire in the North, and the oubts which the course of events may have aroused as to whether tliere was indeed in J" power and will for effectual deliverance (cf. Smend, AT Throlof/ie, p. 270 ff.). Hut in Josiah, another, and the greatest of the reformers, was to follow. In centralizing the worship at tJerusalem he dealt at heathenism the most effective blow possible, while he suppressed with a stern hand the innova- tions of his father, and the abominations that had crept in in their wake (2 K 23°).
The programme of the refonnation under Josiah contained in Deut. IS terrible in its thoroughness. Not only does it embody the threat of destruction as the penalty of national apostasy (tll5 Hl9 etc.), but it prohibits the individual from practising idolatry, under pain of death (17-"'). l''urther, those who per- 8ua«le others to idolatry are to be punished with death (136). Nay, the subject was not even to be looked into (1231). xhe destruction of the furniture of heathenism is a most sacred duty (76- w 122), How deeply and harmfully heathenism had eaten into the life of the people may be inferred from the fierrciiess of tliese enactments, which occur in a code otherwise narked by exceptional mildness and humaneness.
How far short the reformation fell of fulfilling the prophetic expectations is indicated by the pro|)hets of the Chaldiean period. It would seem that the closing decades of the monarchy were marked by yet wilder excesses, a-s if the nation were making a last desperate cast in a losing game with fate. 'Thy gods, O Judah,' cries Jeremiah, 'are according to the ntimber of thy cities ' ('2-*). Specially instructive is the vision of Kzekiel (ch. 8), in which he enumerates the three main forms of heathenism by which .hidah was polluted — an animal - worship embracing loath- some be.asts and reptiles, the cult of Tamnmz, which drew the women after it, and the adoration of the sun-god. And the last of the kings succumbed to the contagion of the times, and scouted the counsel that was delivered to them by the prophets in the name of J".