This post is a hunch about the Old Testament. I’m very happy to be corrected, especially if there is a passage that I have over looked!
At the end of his speech in Athens Paul says God has overlooked (hupereidon) the ignorance of idolatry but now calls people to repent of it (Acts 17:30-31).
This not to say that God has excused or ignored idolatry, but that he has not yet finally bought it to judgement. The thought is similar to the statement in the apocryphal Wisdom of Solomon that God overlooks sins so people may repent (Wis. 11:23), an idea repeated in the New Testament (Rom 2:4; 3:25; 2 Pet 3:9). 1
Paul’s claim, in light of his whole address, is quite specific — God has overlooked idolatry. On what basis does Paul determine this?
Thinking about this question led me to ask where the Old Testament scriptures speak of God judging the nations for their idolatry. As far as I can find, there is no passage which clearly says this. I can’t think of anywhere that the Old Testament announces condemnation on the nations for idolatry per se.
Idolatry in Israel is condemned vehemently and repeatedly (Dt 4:28; 16:22; 1Ki 12:31; Isa 1:29). Whether it is an attempt to worship the Lord through images or pagan practices (Ex. 32:1–10, 19-29; Dt 12:31;20:18) or turning to other gods (Dt 7:4; 1 Ki11:4–8; 2Ki 21:3-15; Ps 106:34-41; Mal 2:11).
Rosner summarises the situation for Israel very well.
In the Bible there is no more serious charge than that of idolatry. Idolatry called for the strictest punishment, elicited the most disdainful polemic, prompted the most extreme measures of avoidance, and was regarded as the chief identifying characteristic of those who were the very antithesis of the people of God, namely, the Gentiles … Idolatry is the ultimate expression of unfaithfulness to God and for that reason is the occasion for severe divine punishment (*cf. Lev. 26:27–33; Num. 33:51–56; Deut. 29:16–28). … The theological ground for the judgment of idolatry is the jealousy of God. 2
For those outside Israel, the situation is different. Pagan idolatry is mocked (1 Kgs. 18:27; 2 Kgs. 19:16–19; Pss 115:4–8; 135:15–18; Is. 37:17–20; 44:9–20; Jer. 14:22; 10:3–5; Hab. 2:18–19; 8:4–6) and it is clear that idols and the gods they represent will be no help (Hab. 2:18–19). 3
The nations around Israel are condemned for a range of sins, mainly related to their treatment of Israel (Ezek 25:12, 15; 28:24; 29:6-7; Jer 50:33; Joel 3:2–8) and their violence, greed (Nah 2:12; 3:1; Hab. 2:6–17). Attacks on Israel express opposition to the Lord (Nah 1:10-11; Jer 50:24)and arrogance toward him (Jer. 50:30–32; Psa. 74:10–11) as do descration of the Lord’s temple (Ezek 25:3; Ps 74:4-8), derision of Israel (Ezek 25:8) and pride over Jerusalem’s destruction (Ezek 26:2). In pride, the great nations imagine they are a god (Ezek 28:2,6; 29:11; Hab. 2:4–5)
In Leviticus and Deuteronomy, Israel are warned to not repeat the actions of the nations of the land which led to the land being defiled and their removal from the land. These include evil practices associated with religious worship — child sacrifice, divination sorcery, augry, witchcraft, consultation of a medium, spiritist or the dead (Lev 20:1-23; Dt 18:10-11 Nah 3:4) as well as sexual sins (Lev 18:6-23). Again, mere idolatry itself is not given as a reason for their expulsion.
Idolatry is associated with the violent folly of the nations (Hab. 1:15–16), but the Old Testament never makes it explicit that idolatry itself will be a cause of condemnation.
In Jeremiah, the Lord says he will punish Egypt and her gods, including the Pharaoh. Even this is not said to be because of idolatry and is primarily a warning to people in Israel who are relying on Egypt (Jer. 46:25).
As many of the passages referenced above attest, the nations faced judgment in history. They also face a final judgement on the day of the Lord (Joel 3:12; Psa. 82:8; Ps 7:6; 9:19; 96:13; 98:9). In that judgement the Lord will destroy the idols of the nations (Ezek 30:13; Nah 1:14; Jer 50:2; Isa 21:9). On that day the nations will come to Israel (Isa 2:2-4; 11:10; 60:3-16; 62:2) and learn the ways and law of the Lord (Isa 2:2-3; Zech 8:20-23; Mic 4:1-2). They will submit to the Lord (Isa 60:16) and worship him (Pss 22:27-28; 86:9; Am 9:11-12). Then they will turn from idols (Isa 17:7-8; Mal 1:11) and admit the emptiness of their inherited idols (Jer 16:19–21).
One passage may condemn Babylon for its idolatry (Jer 50:34-38). Jeremiah assures Israel that the Lord will act for their cause as Redeemer. He will bring a sword against the Babylonians including her officials, wise men, false prophets; and judge the land with drought. Here Babylonian idolatry seems to be a reason for judgement: “For (ki) it is a land of idols” (v38). Yet even this could be related to the following line which states that that Babylon will experience madness and terror (perhaps through the idols, though the second reference to idols is supplied by English translators). The thought could be that just as the Lord will bring a sword against Babylon, and make her false prophets (baddim) foolish, so he will bring terror and madness through the idols.
The other passages which might imply a judgement on the nations for their idolatry are found in the condemnations of Israel at the end of 2 Kings. Ahaz “followed the ways of the kings of Israel and even sacrificed his son in the fire, engaging in the detestable practices of the nations the LORD had driven out before the Israelites”. Presumably, child sacrifice is the detestable practice, though the following statement is that he “he offered sacrifices and burned incense at the high places, on the hilltops and under every spreading tree” (2 King 16:3-4). Similarly, Judah’s exile is a result of worshiping other gods and following the practices of the nations and the kings of Israel. Similarly, Judah’s exile is a result of worshiping other gods and following the practices of the nations and the kings of Israel. These include idolatry, worship at high places, sacred stones, Asherah poles, and burning incense (2 Kings 17:7-13). The primary stress here is that Israel and Judah were condemned for following the ways of the nations, not that the nations were condemned for their idolatry.
The condemnation of idolatry in Israel is a major theme of the Scriptures, as is the judgement of the nations for their opposition to the Lord and his people. Idolatry is an aspect of the folly and darkness of the nations, and so will be removed when they turn to the Lord. Yet, there are few if any texts which directly condemn pagan idolatry.
Reflecting on the Hebrew scriptures, Paul could say that while idolatry was foolish and false representation of God, the true God had not announced his condemnation of it and called the nations away from it. He had called them to account for much else, but not for idolatry, though in many ways it was the root cause of all their other sin.
As Paul speaks in Athens, however, things have changed dramatically.
Jesus has been raised as Lord and Judge, and God had promised to give him the
nations (in fulfillment of Psalm 2) and to subdue all his enemies (fulfilling
Psalm 110). The Apostles have been appointed to be witnesses to “the ends of
the earth” (Acts 1:8). Paul has been appointed as witness to the nations (Acts
9:15). Gentiles have been included in the church, as Gentiles (Acts 15:22–29).
All of this shows Paul that now God “commands all people everywhere to repent” (Acts 17:30) of the ignorant worship
of idols.
- 1. P. H. Davids, The Letters of 2 Peter and Jude (Grand Rapids: Eerdmans, 2006), 280, notes that the theme is found in several Jewish apocalyptic works 1 Enoch 60.5–6; 2 Apocalypse of Baruch 1:3; 12:4; 21:20–21; 24:2; 48:29; 59:6; 85:8).
- 2. B. S. Rosner, “Idolatry”, New Dictionary of Biblical Theology T. D. Alexander & B. S. Rosner eds, (Downers Grove: IVP, 2000), 570.
- 3. Rosner, 570.