Idolatry: Taking A Little Closer Look (Conclusion)


Paul’s Mars Hill Address

In his famous Mars Hill address, delivered in the great city and seat of learning that was Athens, the apostle Paul systematically refuted the nearby and faraway idols with four alternating strokes, replacing them each time with the truth of God’s transcendence and immanence. The points he makes, which are found in Acts 17, may be summarized as follows:

  • First, he teaches that the one true God is not a faraway idol that is unknowable (verse 23).
  • Then, he refutes their nearby idols by pointing out that God does not live in shrines made by human hands, nor does He need man’s help in anything (verses 24-25).
  • Next, he assaults the faraway idol by teaching the truth that God, although transcendent, is not far from any of us, for it is “In Him we live and move and have our being” (verses 27-28).
  • Finally, he negates the nearby idol again by arguing that if we are truly God’s offspring, then it makes absolutely no sense to think He can somehow derive His being from us. In other words, the one true God is not made of gold, silver or stone, and fashioned by human design (verse 29).

It seems clear that Paul directed his criticisms of the Athenians to the classic dual-nature of their idolatry. They had counterfeited the true God’s transcendence with their faraway idol, “THE UNKNOWN GOD,” and His immanence with the many nearby idols in their pantheon. With each criticism of their idolatry, Paul did not hesitate to make positive affirmations about the one true God. According to him, and this is consistent with everything else written in the Bible, the true God, although He is transcendent, is also very knowable (verse 23), in that He has revealed Himself to us in the Scriptures. Once he’s made this point, he then proceeds to tell the Athenians about this one true God who is knowable. As the Creator, He is Lord of heaven and earth (verse 24). Consequently, He gives life to all people (verse 25). He made “From one blood” all nations that live on the earth, and He wants them to seek after, and find, Him (verses 26-27). Finally, He is, as the Creator, our source, in that we derive our existence from Him, not the other way around (verse 29).

As Paul argues, the one true God is, and all at the same time, both transcendent and immanent—i.e., He is both “far off” and “at hand” (cf. Jeremiah 23:23). In doing so, he conveys the ultimate moral challenge of this one true God, namely, “God…now commands all men everywhere to repent” (verse 30). And why is this? Because He has appointed a day in which He will judge the world in righteousness by the Man whom He has ordained (verse 31). And who is this man? He is Jesus of Nazareth, in whom dwells “all the fullness of the Godhead bodily” (Colossians 2:9). In fact, it is the incarnation of Jesus Christ that serves as the final blow to the dual-idolatry pattern that has plagued man down through the ages. The divine Logos, who was Himself the transcendent God of creation, according to John 1:1, became a man, as reported in John 1:14, the epitome of immanence, and did it all without ceasing to be God. In other words, “No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven” (John 3:13). The God of the Bible, the only true and living God, is a God who is “at hand,” as well as “afar off” (Jeremiah 23:23).

Unfortunately, and even though they ought to know better, some New Testament Christians fall victim to idolatry’s dual pattern as they try to formulate their various Christologies. This is demonstrated in the classic heresies of Arianism, which denies the Lord’s divine nature, and Docetism, which denies His human nature. By failing to appreciate the full meaning of the Immanuel (or “God with us”) of Isaiah 7:14, both of these isms fall far short of the truth revealed in the Bible. Yes, and there must be no mistake about it, Jesus was a man, and His need for resurrection is proof of this. But, He was not just a man, as some among us are claiming, and His resurrection is proof of this as well. If He were not a man, He could not have died and then been in need of resurrection. On the other hand, if He had not been “God manifested in the flesh,” as He claimed to be in 1 Timothy 3:16, then the “one God and Father of all” (Ephesians 4:6) would certainly have not validated Jesus’ claim by resurrecting Him from the dead (cf. Acts 17:31). Thus, any effort to separate the Lord’s transcendence and immanence (i.e., His deity and humanity) will lead one down the path to self-sufficiency and idolatry.

The Jesus who is “a man, just a man, just an ordinary man like you and me” is an idol constructed by those among us who believe it may still be possible for a mere man to live perfectly and, therefore, earn his salvation. But such self-sufficiency is impossible, not because man does not have the capacity not to sin (viz., free will), he does; it’s impossible because man wrongly exercises his free will. It is just here that some become confused, so please pay close attention as I say this once more. Man is a free will creature and, because he is, he does not have to sin. We are not made, contrary to Calvinistic doctrine, morally flawed or depraved. However, the rebellious story of mankind is that although we do not have to sin, we do—we always have and we always will.

The only man who ever lived perfectly here in this life was Jesus. Even so, He suffered and died. Why? Because, in His suffering and death, the Lord paid the penalty for the sins of all mankind. In doing so, He made it possible for all who had sinned, and this includes all of us, to be reconciled to God through obedience to Him. All of us—every last one of us—have sinned and fallen short of the glory of God (cf. Romans 3:23). So, when Jesus “died for all,” it was because “all died” (2 Corinthians 5:14). This means that all human beings who reach the age of accountability will sin. It also means that even after being saved from our past sins by obedience to the gospel, Christians did not live perfectly without sin (cf. 1 John 1:10). Consequently, the perfectionists among us who believe it is actually—as opposed to theoretically— possible for one to live without sinning and have created a mere-man Jesus to prove it, teach a self-sufficiency that is anti-biblical, worshiping, as a result, an idol that is both anti-God and “antichrist” (1 John 2:22). I pray such will come to their senses in a pigsty moment (cf. Luke 15:17), repenting and adhering to John’s warning to keep themselves from idols (cf. 1 John 5:21).

As we can see, idolatry is still an ever-present problem for New Testament Christians. We must not allow ourselves to be tricked into thinking that idolatry is a sin reserved just for pagans—it’s not. Today, as in times past, the dark and dynamic forces behind idolatry (cf. 1 Corinthians 10:20) have arrayed themselves against us (cf. Ephesians 6:12). Drunk with the wine of modernity and post-modernity, many who make up the Lord’s church in the 21st century believe the war is over and that it has actually been over for almost two thousand years now. This sort of thinking has had devastating consequences for churches of Christ and must be remedied by an adherence to doctrine and, thus, the development of a biblical worldview.

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