Regarded in a moral aspect, false gods are called "stumbling-blocks" (Ezek. xiv, 3), "lies" (Amos ii, 4; Rom. i, 25), "horrors" or "frights" (1 Kings xv, 13 ; Jer. 1, 38), " abominations" (Deut, xxix, 17 ; xxxii, 16 ; 1 Kings xi, 5; 2 Kings xxiii, 13), " guilt" (abstract for concrete, Amos viii, 14, T\'C''d^,ashmdh; comp.2 Chron. xxix, 18, perhaps with a play on Ashima, 2 Kings xvii, 30) ; and with a profound sense of the degradation conse- quent upon their worship, they are characterized by the prophets, whose mission it was to warn the peojnle against them (Jer. xliv, 4), as "shame" (Jer. xi, 13; Hos. ix, 10). As considered Mith reference to Jehovah, they arc "other gods" (Josh, xxiv, 2, 16), "strange gods" (Deut. xxxii, 16), " new gods" (Judg. v, 8), "dev- ils—not God" (Deut. xxxii, 17; 1 Cor. x, 20, 21); and, as denoting their foreign origui, "gods of the foreigner" (Josh, xxiv, 14, 15). Their powerlessncss is indicated by describing them as "gods that cannot save" (Isa. xlv, 20)," that made not the heavens" (Jer. x, 11), " nothing" (Isa. xli, 24 ; 1 Cor. viii, 4), " wind and emp- tiness" (Isa. xli, 29), " vanities of the heathen" (Jer. xiv, 22 ; Acts xiv, 15) ; and yet, while their deity is denied, their personal existence seems to have been acknowl- edged (Kurtz, Gc.'c^. (7.^. JS. ii, 86, etc.), though not in the same manner in which the pretensions of local dei- ties Mere reciprocally recognised by the heathen (1 Kings XX, 23, 28 ; 2 Kings xvii, 26). Other terms of contempt are employed with reference to idols, f b'^bx, elilim (Lev. xix, 4), and ti'^^l, gillulim (Deut, xxix, 17), to which different meanings have been assigned, and many which indicate ceremonial uucleamiess. See Idol.
Idolatrj', therefore, being from one point of view a po- litical offence, could be punished without infringement cf civil rights. No penalties were attached to mere opinions. For aught we know, theological speculation may have been as rife among the Hebrews as in mod- ern times, though such was not the tendency of the She- mitic mind. It was not, however, such speculations, heterodox though they might be, but overt acts of idolatrj', which were made the subjects of legislation (JMichaelis, La^cs of Moses, § 245, 246). The tirst ajid second commandments are directed against idolatn,- of everj- form. Individuals and communities were equal- ly amenable to the rigorous code. The individual of- fender was devoted to destruction (Exod. xxii, 20) ; his nearest relatives were not only bound to denounce him and deliver him up to punishment (Deut. xiii, 2-10), but their hands were to strike the first blow when, on the evidence of two witnesses at least, he was stoned (Deut. xvii, 2-5), To attempt to seduce others to false wor- ship was a crime of equal enormity (Deut. xiii, 6-10). An idolatrous nation shared a similar fate. No facts are more strongly declared in the Old Test, than that the extermination of the Canaanites was the punishment of their idolatry (Exod. xxxiv, 15,16; Deut, vii; xii, 29- 31; XX, 17), and that the calamities of the Israelites were due to the same cause (Jer, ii, 17). A city guiltj- of idolatry was looked upon as a cancer of the state ; it
IDOLATRY
485
IDOLATRY
was considered to be in rebellion, and treated according to the laws of war. Its inhabitants and all their cattle were put to death. No spoil Avas taken, but everything it contained was burnt with itself; nor was it allowed to be rebuilt (Dent, xiii, 13-18 ; Josh, vi, 2U). Said lost his kingdom, Achan his life, and Hiel his family for transgressing this law (1 Sam. xv ; Josh, vii ; 1 Kings xvi, 34). The silver and gold with which the idols were covered were accursed (Deut. vii, 26, 2G). Not only were the Israelites forbidden to serve the gods of Canaan (Exod. xxiii, 24), but even to mention their names, that is, to call upon them in prayer or any form of worship (Exod. xxiii, 13 ; Josh, xxiii, 7). On taking possession of the land they were to obliterate all traces of the existing idolatry; statues, altars, pillars, idol- temples, every person and every thing connected with it, were to be swept away (Exod. xxiii, 24, 32 ; xxxiv, 13 ; Deut. vii, 5, 25 ; xii, 1-3 ; xx, 17), and the name and worship of the idols blotted out. Such were the pre- cauti(jns taken by the framer of the Mosaic code to pre- SLTvc the worship of Jehovah, the true God, in its puri- ty. Of the manner in which his descendants have " put a fence" about " the law" with reference to idola- try, many instances will be found in Maimonides {De Idol.). They were prohibited from using vessels, scar- let garments, bracelets, or rings, marked with the sign of the sun, moon, or dragon {ib. vii, 10) ; trees planted or stones erected for idol-worship were forbidden (viii, 5, 10) ; and, to guard against the possibility of contamina- tion, if the image of an idol were found among other images intended for ornament, they were all to be cast into the Dead Sea (vii, 11). — Smith. See Anathema.
2. New -Test. Definitions on the Subject. — (1.) The name "idolater" is given not only to persons who wor- ship heathen gods, but also such as worship idols of their own. Acts xvii, 16 : " Now, while Paul waited for them at Athens, his spirit was stirred within him when he saw the city wholly given to idolatry." 1 Cor. v, 10, 11 : " Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters ; for then must ye needs go out of the world. But now I have Avritten unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner : with such a one no not to eat." 1 Cor. vi, 9 : " Know ye not that the unrighteous shall not inherit the king- dom of God ? Be not deceived ; neither fornicators, nor idolaters." 1 Cor. x, 7 : " Neither be ye idolaters, as were some of them." Eev. xxi, 8 : " But the fearful .... and idolaters .... shall have their part in the lake which burneth with fire and brimstone."