Ezekiel 37:23 - Homiletics

The fascination of idolatry.

Idolatry was a besetting sin of Israel. No sooner were the people delivered from Egypt by the great unseen God than they made a golden calf. Intercourse with the Moabites led to idolatry in a later stage of the wilderness-wanderings ( Numbers 25:2 ). The story of Micah and his god gives us a glimpse of the gross popular superstition that was to be found in Israel during the days of the judges ( 17:4 ) Solomon in all his glory was lured to idolatry by foreign heathenish wives ( 1 Kings 11:4 ). The separated northern tribes emphasized their schism by setting up calves at Dan and Bethel. The prophets were compelled to denounce idolatry, and the doom of the Captivity was largely earned by this sin ( Ezekiel 14:7 ). What is its essential character? and whence does it draw its singular fascination?

I. THE SURVIVAL OF ANTIQUITY . Joshua reminded the people that their fathers worshipped "other gods" ( Joshua 24:2 ). The Hebrews cannot be described as an originally and naturally monotheistic race. Monotheism does not seem to be innate in any branch of the Semitic family. On the contrary, it is much more readily traced in the early history of the Aryan races. The Semitic instinct rather points to cruel and lustful nature-worship, accompanied by gross idolatry, although by the inspiration of their prophets the Hebrews were called out of this low form of religion to the worship of the holy Jehovah. Superstitions of idolatry linger long after a more spiritual worship is established. This is seen in missionary lands; and even in Europe heathenish customs are mixed up with Christian belief. Much of the corruption of Christianity in Romanism is just the perpetuation of the old paganism under Christian names.

II. THE CONTAGION OF EXAMPLE . The Jews were surrounded by heathen peoples. They were called to a lonely destiny of separation. But they did not always realize their vocation. Their later idolatry was an importation from their neighbors. Men are much influenced in religion by what is called "the spirit of the times," by the fashion of the day, by the stream of prevalent customs. It is hard to make our religion a continual protest against popular ideas and practices.

III. THE CHARM OF THE SENSUOUS . Idols were visible, tangible objects. It was so much easier to offer worship to such things than to the unseen God of heaven. It is our perpetual temptation to neglect the spiritual for the material. We do not prostrate ourselves before calves of gold; but we are tempted to worship coins of gold. Our idol-temples are the marts of commerce. The British Parthenon is the Bank of England. The whole tendency of life is towards absorption in things temporal, concrete, visible—eating and drinking, clothing and building, merry-making and' amusements. Even in religion we tend to degenerate to the sensuous, and music and pageantry threaten to supersede worship and meditation. The visible ritual endangers the invisible devotion. All this is idolatry.

IV. THE COMFORT OF A LOW IDEAL . The intellectual strain of spiritual worship is not its most exacting characteristic. God is not only unseen; he is holy, and he can only be approached with clean hands and a pure heart. The religion of Israel was a religion of holiness. This was its most marked feature in contrast with heathenism. It was possible to satisfy all the demands of idolatry and yet to remain in sin. Nay, much of the monstrous ritual of idol-worship consisted in the indulgence of licentious passions. It was much easier to worship idols than to worship the holy God. A worldly life is compatible with a low moral standard. Hence the temptation to be satisfied with this life. But Christ calls us to the loftiest ideal and to a warfare against sin. We must take up the cross if we would follow him.