Beyond Golden Calves Part 3: When Sacred Things Become Idols
Sometimes the most dangerous objects are those with the patina of the divine...
Hello brothers and sisters.
In Part 1, we explored how even the bronze serpent— made at God’s command, used by Him for healing, validated by Jesus as a type of His crucifixion —had to be destroyed because it became an object of worship. In Part 2, we examined obvious forms of idolatry: the golden calf, Baal worship, and the humiliation of Dagon.
If you missed the first 2, you can find them below:
Now we turn to the most subtle and dangerous form of idolatry: when things God Himself has ordained become competitors with God’s glory.
This is where the line becomes razor-thin. This is where sincere believers stumble. This is where orthodoxy can mask heterodoxy, where right practices can flow from wrong hearts, where the means of grace can become obstacles to grace.
The Israelites didn’t make Nehushtan. God commanded Moses to make it. The Ark of the Covenant wasn’t a pagan invention; God gave Moses explicit instructions for its construction. The Temple wasn’t a human idea; David desired it and Solomon built it according to divine specification.
Yet all three— Nehushtan, the Ark, and yes, even the Temple —became idols.
How? Why? And what does this teach us about the ever-present danger of making ultimate things of man-made goods?
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1: The Ark as Lucky Charm
The Context of Defeat (1 Samuel 4)
The story begins with a disaster. Israel goes to war against the Philistines and suffers a crushing defeat. 4,000 men killed in battle (1 Samuel 4:1-2). The elders gather in the aftermath, stunned and confused.
Notice their first question: “Why has the LORD defeated us today before the Philistines?” (1 Samuel 4:3).
On the surface, this sounds spiritual. They’re acknowledging that the battle’s outcome was in God’s hands. They’re not blaming military incompetence or superior Philistine weaponry. They recognize divine sovereignty over the result.
But watch what comes next: “Let us bring the ark of the covenant of the LORD here from Shiloh, that it may come among us and save us from the power of our enemies.”
Do you see the shift? From recognizing God’s sovereignty to attempting to manipulate it. From submitting to His judgment to devising a strategy to force His hand. From spiritual humility to superstitious manipulation.
The Hebrew text is telling. The elders say the Ark will יֹושִׁעֵנוּ (yoshi’enu), “save us.” Not “that through it God might save us,” but that it will save us. The Septuagint renders this with σώσῃ ἡμᾶς (sōsē hēmas), “may save us,” using a verb that typically requires God as the subject.
They weren’t calling on God. They were trying to deploy a divine weapon.
The Fatal Misunderstanding
The text tells us they sent men to Shiloh— the place where the tabernacle stood, where the Ark normally resided —and brought back אֲרוֹן בְּרִית־יְהוָה צְבָאוֹת (aron berit-Yahweh tseva’ot), “the ark of the covenant of the LORD of hosts.”
The full title is significant. The narrator emphasizes that this is the Ark of the covenant of “the LORD of hosts”: יְהוָה צְבָאוֹת (YHWH Tseva’ot), literally “YHWH of armies.” He’s the God of angelic armies, the Commander of heaven’s forces. The phrase continues: יֹשֵׁב הַכְּרֻבִים (yoshev ha-keruvim), “who sits enthroned on the cherubim.”
The Septuagint uses equally exalted language: κυρίου σαβαωθ καθημένου χερουβιμ (kyriou sabaōth kathēmenou cherubim)”: the Lord Sabaoth seated upon the cherubim.”
This description serves a literary purpose. The author is creating irony. He’s using the most majestic titles for God while showing how Israel was treating Him with contempt. They’re using His throne as a talisman, His covenant symbol as a magic charm, His holy Ark as a lucky rabbit’s foot.
The Celebration and the Crash
When the Ark arrived in camp, the response was dramatic:
“And as the ark of the covenant of the LORD came into the camp, all Israel gave a mighty shout, so that the earth resounded.” (1 Samuel 4:5)
The Hebrew says they gave a תְּרוּעָה גְדוֹלָה (teru’ah gedolah), “a great shout” or “a mighty roar.” The ground תֵּהֹם הָאָרֶץ (tehom ha’arets), literally “roared” or “resounded.” The Septuagint describes it as ἤχησεν ἡ γῆ (ēchēsen hē gē): “the earth echoed.”
Imagine the scene. Tens of thousands of Israelite soldiers screaming at the top of their lungs. The ground shaking with the noise. The celebration was deafening, overwhelming, visceral.
From a distance, it would have looked like a great revival meeting. It would have appeared to be powerful faith, overwhelming confidence in God, exuberant worship.
But it was none of those things. It was superstition disguised as spirituality.
They were confident in the Ark, not in God. They were trusting in the symbol rather than in the reality it symbolized. They were treating a created object— however God-directed its creation and sacred its purpose —as if it possessed inherent power.
Even the Philistines misunderstood the situation the same way Israel did. When they heard the shouting and learned the Ark had arrived, they said:
“Woe to us! Who can deliver us from the power of these mighty gods? These are the gods who struck the Egyptians with every sort of plague in the wilderness.” (1 Samuel 4:7-8)
The Philistines called the Ark “these gods” (plural)—הָאֱלֹהִים הָאַדִּרִים הָאֵלֶּה (ha’elohim ha’addirim ha’elleh). Being polytheists, they naturally assumed Israel’s Ark represented multiple deities. The LXX renders this as τῶν θεῶν τούτων (tōn theōn toutōn), “these gods.”
But notice: while the Philistines’ theology was wrong, their instinct wasn’t entirely off. They recognized that whoever had defeated Egypt was powerful. The Israelites, by contrast, had the right theology but the wrong practice. They knew Adonai was one God, but they were acting as if His power could be channeled through an object apart from His will.
The Devastating Result
The next battle was an even worse catastrophe:
“So the Philistines fought, and Israel was defeated, and they fled, every man to his home. And there was a very great slaughter, for thirty thousand foot soldiers of Israel fell. And the ark of God was captured.” (1 Samuel 4:10-11)
Not 4,000 this time. Thirty thousand. Seven and a half times worse.
And the Ark— the very object they thought would guarantee victory —was captured by the enemy.
The text doesn’t record Israel’s prayers, their repentance, or their consultation with Samuel the prophet (whom we know was active at this time; see 1 Samuel 3). They didn’t seek God. They sought God’s stuff.
The Principle
The Ark incident teaches us that religious objects cannot substitute for relationship with God.
The Ark was not a good luck charm. It was a sacred symbol of God’s covenant presence with His people. But only when accompanied by covenant faithfulness. God’s presence isn’t manipulated by possessing the right objects, performing the right rituals, or saying the right words. God is a person, not a force to be harnessed.
Notice what the text doesn’t say. It doesn’t say the Israelites were wrong to value the Ark. It doesn’t say the Ark had no significance. It doesn’t say they should have left it in Shiloh forever.
The problem wasn’t the Ark itself. The problem was treating the Ark as if it had power independent of God’s will, as if possessing it guaranteed blessing regardless of their spiritual condition, as if they could force God’s hand by deploying His covenant symbol.
Modern Application
We may not carry golden boxes into battle, but we engage in the same error whenever we:
Treat church attendance as automatic protection — “I go to church every Sunday, so I’m fine with God.” But church attendance without heart transformation, without obedience, without actual communion with God, is just religious activity. It’s treating the means of grace as if it were grace itself.
Use prayer as a formula — Treating prayer like a vending machine: insert right words, receive desired outcome. The Israelites had the Ark; we have our prayer formulas. But God won’t be manipulated by either.
Trust in theological correctness — “I have sound doctrine, so God must bless my ministry.” But you can have five-point Calvinism memorized and still be trusting in your theological precision rather than in the God that theology describes.
Rely on spiritual heritage — “I come from a Christian family.” “My church has a rich history.” “We’ve been doing it this way for centuries.” All of which may be true and good, but none of it guarantees God’s presence or blessing if divorced from current faithfulness.
Deploy religious symbols — Whether crosses, communion elements, baptismal certificates, church membership cards, or anything else we think functions as a talisman to ensure God’s favor.
The Israelites thought, “We have the Ark!” We think, “We have the sacraments!” “We have the correct church polity!” “We have the unbroken apostolic succession!” “We have the most biblical worship style!”
And Jesus says: Do you have Me? Is your heart turned toward Me in faith, love, and obedience? Or are you just deploying religious objects and practices while your heart remains far from Me?
The Israelites learned the hard way: You can have the ark without having God’s blessing. You can have the symbol without the reality. You can have the form without the power.
2: The Temple as Talisman
The Setting (Jeremiah 7:1-15)
We’re now several centuries after the Ark incident. The northern kingdom of Israel has already fallen to Assyria (722 BC). The southern kingdom of Judah stands alone, and the situation is dire. The Babylonians are rising. Judgment is coming.
But the people of Judah have convinced themselves they’re safe. Why? Because they have the Temple.
Not just any temple. Solomon’s Temple. The house God Himself commanded to be built. The place where His name dwelt. The center of covenant worship. The location of the altar, the holy of holies, the dwelling place of God’s glory.
Surely, they reasoned, God would never allow His Temple to be destroyed. Surely His presence there guaranteed their security. Surely He would protect Jerusalem for His Temple’s sake.
Into this false confidence, God sends Jeremiah with one of the most confrontational sermons in Scripture.
The Temple Sermon (Jeremiah 7:1-4)
“The word that came to Jeremiah from the LORD: ‘Stand in the gate of the LORD’s house, and proclaim there this word, and say, Hear the word of the LORD, all you of Judah who enter these gates to worship the LORD. Thus says the LORD of hosts, the God of Israel: Amend your ways and your doings, and I will cause you to dwell in this place. Do not trust in these deceptive words: “This is the temple of the LORD, the temple of the LORD, the temple of the LORD.”’” (Jeremiah 7:1-4)
God tells Jeremiah to stand at the gate— where everyone entering for worship would hear him —and deliver a message that must have seemed shocking, perhaps even blasphemous to the people.
The phrase “the temple of the LORD” appears three times in verse 4. In Hebrew: הֵיכַל יְהוָה הֵיכַל יְהוָה הֵיכַל יְהוָה הֵמָּה (heikal Yahweh heikal Yahweh heikal Yahweh hemmah).
Why the threefold repetition? Most likely because this was the people’s mantra, their chant, their slogan. “The temple of the LORD, the temple of the LORD, the temple of the LORD!” They said it constantly. Whenever prophets warned of judgment, the people responded with this refrain. Whenever circumstances looked bleak, they comforted themselves with these words.
The Septuagint renders it: ναὸς κυρίου ναὸς κυρίου (naos kyriou naos kyriou). But interestingly, the LXX only repeats it twice, not three times. Some commentators suggest this reflects a different Hebrew text tradition; others think the translators condensed a repetitive phrase.
But the Hebrew’s threefold repetition emphasizes how the people used this phrase as a protective spell, a religious talisman, a guarantee of safety.
Notice what God calls these words: דִּבְרֵי הַשֶּׁקֶר (divrei ha-sheqer), “deceptive words” or “lying words.” The LXX uses λόγους ψευδεῖς (logous pseudeis), “false words.”
Think about that. They were saying something factually true— “This is the temple of the LORD!” —but God called it a lie. Why?
Because the way they were using the truth was to avoid confronting the truth.
Yes, this was the Lord’s temple. Yes, God had chosen to place His name there. Yes, it was the center of legitimate worship.
But the people were using these facts to justify their sin. They were treating the Temple’s presence as insurance against judgment, as a divine obligation, as a guarantee that protected them regardless of their behavior.
They thought, “God cannot let Jerusalem fall. God cannot allow His Temple to be destroyed. God is committed to this place. Therefore, we are safe.”
But God says through Jeremiah: Don’t trust in these lying words.
The Conditions (Jeremiah 7:5-11)
God then spells out what He actually requires:
“For if you truly amend your ways and your doings, if you truly execute justice one with another, if you do not oppress the sojourner, the fatherless, or the widow, or shed innocent blood in this place, and if you do not go after other gods to your own harm, then I will let you dwell in this place, in the land that I gave of old to your fathers forever.” (Jeremiah 7:5-7)
The condition is clear: Moral transformation, not religious real estate, determines God’s blessing.
God lists specific sins they’re committing:
Theft
Murder
Adultery
False oaths
Burning incense to Baal
Going after other gods
And then comes the devastating indictment:
“Will you steal, murder, commit adultery, swear falsely, make offerings to Baal, and go after other gods that you have not known, and then come and stand before me in this house, which is called by my name, and say, ‘We are delivered!’—only to go on doing all these abominations? Has this house, which is called by my name, become a den of robbers in your eyes?” (Jeremiah 7:9-11)
The Hebrew phrase מְעָרַת פָּרִצִים (me’arat paritsim), “den of robbers,” is striking. The LXX translates it as σπήλαιον λῃστῶν (spēlaion lēstōn), the exact phrase Jesus would later quote when cleansing the Temple (Matthew 21:13; Mark 11:17; Luke 19:46).
What’s a den of robbers? It’s not where robbers rob people. It’s where robbers hide after robbing people. It’s their safe house, their refuge, their place of immunity from consequences.
That’s what Judah had turned God’s Temple into: a hideout. They would sin all week— stealing, murdering, committing adultery, worshiping idols —and then come to the Temple on the Sabbath, perform their rituals, and say, “We are delivered!” Meaning: “We’re safe! God’s presence here protects us!”
They treated the Temple like a magical circle of protection. As long as they stayed connected to it— showing up for festivals, offering sacrifices, maintaining the religious calendar —they thought they were covered.
But God was not impressed.
The Warning from History (Jeremiah 7:12-15)
“Go now to my place that was in Shiloh, where I made my name dwell at first, and see what I did to it because of the evil of my people Israel.” (Jeremiah 7:12)
This is a reference back to 1 Samuel 4 and its aftermath. God had allowed the Philistines to destroy Shiloh, where the tabernacle had been. Archaeological evidence confirms that Shiloh was indeed destroyed around this time period.
God’s point is devastating: “I destroyed my own dwelling place before. Don’t think I won’t do it again.”
The Temple was not inviolable. God’s commitment to His dwelling place was conditional on His people’s covenant faithfulness. When they broke covenant, when they used the Temple as a hideout for sin, when they treated it as automatic insurance… God would judge the Temple itself.
And He did. In 586 BC, the Babylonians destroyed Solomon’s Temple completely. Everything Jeremiah warned about came to pass.
The Principle
The Temple incident teaches us that God-ordained institutions can become idols when they become ends in themselves.
The Temple was good. It was commanded by God. It was the legitimate center of worship. But when the people began trusting in the Temple instead of trusting in the God of the Temple, when they used the Temple to justify their sin, when they treated God’s house as if its existence obligated God to protect them regardless of their behavior, the Temple became an idol.
And God destroyed it.
Modern Application
We make the same error whenever we:
Trust in church affiliation as salvation — “I’m a member of a good church, so I’m right with God.” But church membership without regeneration, without faith, without obedience is just a name on a roll.
Use religious activity to avoid obedience — Showing up on Sunday, singing the songs, taking communion, giving money… all while refusing to forgive, continuing in sin, ignoring God’s commands the rest of the week. Using the “church” part of your life as a hideout from the lordship of Christ.
Treat church buildings or institutions as sacred ends — When preserving the institution, the building, the denomination, the tradition becomes more important than following Christ. When we’re more passionate about protecting our church’s reputation than pursuing holiness.
Confuse religious heritage with spiritual reality — “This church has been here for 150 years!” “We’ve always done it this way! It’s church tradition.” “Our denomination has a rich history!” All of which may be true and valuable (at least up to a point), but none of that guarantees God’s presence or blessing if the gospel has been compromised or hearts have grown cold.
Assume God’s favor because we maintain correct forms — “We use the right liturgy.” “We observe all the church calendar.” “We practice the sacraments correctly.” And we might! But if our hearts are far from God, if we’re using these forms as a hideout from obedience, if we think maintaining the forms obligates God to bless us, then we’ve made an idol of our religious correctness. We’ve put the rituals meant to honor Him above Him.
Jesus Himself warned the religious leaders of His day: “You leave the commandment of God and hold to the tradition of men” (Mark 7:8). They had elevated their religious traditions— good things, often rooted in Scripture —to the level of God’s commands. They trusted in their system, their institution, their traditions. And Jesus called them out for it.
The principle stands: God will not be used. He will not be manipulated. He will not bless institutions that have become substitutes for relationship with Him.
3: Scripture as Idol
This third example is more subtle, but perhaps most relevant to serious Bible students.
The Positive: Nehemiah 8
After the exile, when the remnant returned to Jerusalem, Ezra the scribe gathered the people and read from the Book of the Law. The scene is beautiful:
“And Ezra opened the book in the sight of all the people, for he was above all the people, and as he opened it all the people stood. And Ezra blessed the LORD, the great God, and all the people answered, ‘Amen, Amen,’ lifting up their hands. And they bowed their heads and worshiped the LORD with their faces to the ground.” (Nehemiah 8:5-6)
When they heard the Word read, they wept (Nehemiah 8:9). They understood it (thanks to the Levites explaining it, verse 8). They went and did what it commanded (verse 12). They celebrated the Feast of Booths for the first time in generations (verse 17).
This is beautiful, proper love for Scripture. It led to worship of God, understanding, obedience, and joy.
The Warning: John 5:39-40
But Jesus warned of another possibility:
“You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, yet you refuse to come to me that you may have life.” (John 5:39-40)
The Greek is pointed: ἐραυνᾶτε τὰς γραφάς (eraunate tas graphas): “you search the Scriptures.” The verb implies diligent, thorough searching. These weren’t casual Bible readers. They were serious students, dedicated scholars.
But Jesus says they had missed the point. They thought (δοκεῖτε, dokeite) they had life in them (ἐν αὐταῖς, en autais). That is, in the Scriptures themselves.
But the Scriptures’ purpose is to bear witness about me (περὶ ἐμοῦ, peri emou). The Scriptures point to Christ. They’re meant to bring people to me (πρός με, pros me).
Yet Jesus says: you refuse to come to me (οὐ θέλετε ἐλθεῖν πρός με, ou thelete elthein pros me).
The Principle
It’s possible to love studying the Bible more than you love the God of the Bible. To master the text without meeting the Author. To know the Scriptures without knowing the Savior.
This isn’t a warning against serious Bible study. Ezra’s example shows that careful study of Scripture leading to worship and obedience is exactly what God desires.
But it is a warning against bibliolatry: treating the Bible itself as the object of worship rather than as the means to knowing and worshiping God.
Modern Application
We commit bibliolatry whenever we:
Study the Bible to win arguments rather than to know God — When our motive for Bible study is to be right in debates, to defeat opponents, to prove our theological system, rather than to encounter the living God.
***Note*** I am not saying that it’s not important to be able to speak biblical truth to convert those who do not know Jesus. That is absolutely important. We, as Christians, have been called to bring the Gospel to any heart where it is unknown. The point I’m making is that our reason for studying Scripture should be to know and grow closer to God, not to enable us to win debates.
Use Scripture as a weapon rather than as a mirror — Applying it to everyone else’s sins while avoiding its convicting work in our own hearts.
Love theology more than we love God — When knowing about God matters more than knowing God. When systematic theology becomes an end in itself rather than a means to worshiping the God described in that theology.
Treat the Bible as a talisman — Putting it on the shelf as a lucky charm, carrying it to church as a symbol of piety, quoting verses as magic formulas, reading it as a superstitious ritual; all without actually engaging with its message or obeying its commands.
Make Bible knowledge the measure of spirituality — Assuming that whoever knows the most Bible is the most godly, apart from evidence of transformed character, love for God and others, or practical obedience.
The religious leaders of Jesus’ day had memorized vast portions of Scripture. They could quote it extensively. They studied it meticulously. And they murdered the One to whom it pointed.
They had the Word without the Author. The text without the Truth. The Scriptures without the Savior.
If you’ve found this helpful, enlightening, or even challenging, share it with a friend who needs to hear it.
The Pattern: When Sacred Things Become Idols
Looking across these three examples— and remembering Nehushtan from Part 1 —we see a consistent pattern:
1. The object/institution starts as genuinely sacred
The bronze serpent was made at God’s command
The Ark was built according to divine specifications
The Temple was ordained by God Himself
Scripture is God’s inspired Word
None of these things began as idols. They were all good, God-given, legitimately sacred.
2. The people elevate the means above the end
The bronze serpent, which pointed to God’s mercy, became the object of worship
The Ark, which symbolized God’s presence, was treated as if it possessed power in itself
The Temple, which was God’s dwelling, was trusted as automatic protection
Scripture, which reveals Christ, can be studied while refusing Christ
The transition happens when the pointer is mistaken for the destination, when the symbol is confused with the reality, when the means of grace are treated as grace itself.
3. The sacred object becomes a substitute for relationship
People burn incense to Nehushtan instead of seeking God
Israel deploys the Ark instead of repenting and praying
Judah chants “Temple of the Lord!” instead of obeying God’s commands
Scholars study Scripture instead of coming to Christ
The idol allows people to feel religious, to maintain the forms of devotion, to check spiritual boxes, all while avoiding actual submission to God.
4. God exposes the idolatry through judgment
Hezekiah destroys Nehushtan
God allows the Ark to be captured
Babylon burns the Temple
Jesus rebukes the Bible scholars
God will not allow His gifts to replace His glory. He will not permit sacred things to become shields against His lordship. He loves us too much to let us worship anything— even good things —in His place.
5. The proper response is reformation, not abandonment
Importantly, God doesn’t call us to reject these good things entirely:
We should value God-ordained symbols (like baptism and communion)
We should reverence Scripture
We should gather in corporate worship
We should participate in church institutions
But we must always ensure these things remain a means to the end (knowing and glorifying God), not ends in and of themselves.
The Dangerous Beauty of Sacred Things
Sacred things are particularly dangerous as idols precisely because they’re good. It’s easy to recognize the evil of bowing to Baal. It’s much harder to recognize when we’re trusting in the Ark instead of the God of the Ark.
The most dangerous idols are the ones that come with biblical warrants, that have historical pedigrees, that were ordained by God Himself for good purposes. Because these things are genuinely good, we can deceive ourselves into thinking our devotion to them is devotion to God. Even when it’s become a substitute for God.
This is why Jesus could say to religious people, “You search the Scriptures... yet you refuse to come to me.” They were doing something good (studying Scripture) in a way that produced something bad (avoiding Jesus).
This is why Paul could warn that “the letter kills, but the Spirit gives life” (2 Corinthians 3:6). The written code— even God’s law —kills when it’s treated as an end in itself rather than as a pointer to Christ.
This is why church history is filled with reformations: those periodic cleansings when God’s people had to destroy or dramatically restructure institutions, traditions, and practices that had become idols.
The question for us is: What sacred things have we elevated to the place that belongs to God alone?
Is it our theology? (Sound doctrine is crucial, but knowing about God isn’t the same as knowing God)
Is it our church? (Local church membership matters, but the institution can’t replace personal relationship)
Is it our traditions? (Liturgy and practices can be beautiful, but the forms aren’t the substance)
Is it our Bibles? (Scripture is God’s Word, but studying it isn’t the same as obeying it)
Is it our theological heroes? (Learning from godly teachers is wise, but they’re not mediators)
The irony is that the closer something is to God, the more dangerous it becomes when it replaces God. Baal is obviously false. But the Ark is genuinely holy. That’s what makes it such a dangerous idol.
In our next post, we’ll examine another form of idolatry that wears the robes of righteousness: making idols of people— leaders, pastors, theologians, and even biblical figures —when we look to them for what only God can provide.
Until then, may we have the courage to examine our hearts, to identify our Arks and Temples and sacred things, and to ask: Am I trusting in the gift or in the Giver? Am I loving the means or the End? Am I worshiping the pointer or the One to whom it points?
“God is spirit, and those who worship him must worship in spirit and truth.” — John 4:24
For Further Study
Key Passages Examined:
1 Samuel 4:1-11 (The Ark as lucky charm)
Jeremiah 7:1-15 (The Temple sermon)
John 5:39-40 (Searching Scripture vs. coming to Christ)
Nehemiah 8:1-18 (Proper response to Scripture)
Related Passages:
2 Kings 18:4 (Hezekiah destroys Nehushtan)
1 Samuel 5:1-12 (God humiliates Dagon)
Jeremiah 26:1-19 (Jeremiah’s Temple sermon and its aftermath)
Luke 11:27-28 (Blessed are those who hear and keep God’s Word)
2 Corinthians 3:4-6 (Letter kills, Spirit gives life)
Questions for Personal Reflection:
What religious activities do I engage in that might be substitutes for actual relationship with God?
Do I study the Bible to know God or to be knowledgeable about God?
What sacred objects, practices, or institutions have I begun trusting more than God Himself?
If God removed all the religious “means of grace” from my life, would I still have Him?
Am I more passionate about defending my theological system than pursuing Christ?
Coming Up Next
Next in the series: Part 4 - The Idolatry of Human Beings
In our next post, we’ll explore how even godly people can become idols when we look to them for what only God can provide; whether they’re political leaders, pastors, theological heroes, or people in our personal lives.
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