Idolatrous

And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?
— Genesis 3:11

But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell. And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen? If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.
— Genesis 4:5-7

And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not. And there went out fire from the LORD, and devoured them, and they died before the LORD.
— Leviticus 10:1-2

Manasseh was twelve years old when he began to reign, and he reigned fifty and five years in Jerusalem: But did that which was evil in the sight of the LORD, like unto the abominations of the heathen, whom the LORD had cast out before the children of Israel. For he built again the high places which Hezekiah his father had broken down, and he reared up altars for Baalim, and made groves, and worshipped all the host of heaven, and served them. Also he built altars in the house of the LORD, whereof the LORD had said, In Jerusalem shall my name be for ever. And he built altars for all the host of heaven in the two courts of the house of the LORD. And he caused his children to pass through the fire in the valley of the son of Hinnom: also he observed times, and used enchantments, and used witchcraft, and dealt with a familiar spirit, and with wizards: he wrought much evil in the sight of the LORD, to provoke him to anger.
— 2 Chronicles 33:1-6

I have heard what the prophets said, that prophesy lies in my name, saying, I have dreamed, I have dreamed. How long shall this be in the heart of the prophets that prophesy lies? yea, they are prophets of the deceit of their own heart;
— Jeremiah 23:25

For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.
— Revelation 22:18-19

But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.
— Galatians 1:8

Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.
— 1 Corinthians 10:11

Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry.
— Acts 17:16

Wherefore, my dearly beloved, flee from idolatry.
— 1 Corinthians 10:14

Concerning Idolatrous Worship, by John Calvin.

All idolatrous worship is discountenanced in the scripture by its exclusive opposition of the true God to all the fictitious deities of the heathen. Since we have shown that the knowledge of God, which is otherwise exhibited without obscurity in the structure of the world and in all the creatures, is yet more familiarly and clearly unfolded in the Word, it will be useful to examine whether the representation which the Lord gives us of Himself in the scripture, which He had before been pleased to delineate in his works. This is indeed an extensive subject, if He intended to dwell on a particular discussion of it, But I shall contend myself with suggesting some hints by which the minds of the pious may learn what ought to be their principal objects of investigation of scripture concerning God, and may be directed to a certain end in that inquiry. I do not yet allude to the peculiar covenant which distinguished the descendants of Abraham from the rest of the nations. For in receiving by gratuitous adoption those who were His enemies into the number of his children.

God even then manifested Himself as a redeemer. But we are still treating of that knowledge which relates to the creation of the world without ascending to Christ, a mediator. But though it will be useful soon to cite some passages from the New Testament, since that also demonstrates the power of God in the creation and his providence and the conservation of the world, yet I wish the reader to be apprised to the point now intended to be discussed, that he may not pass the limits which the subject prescribes. At present, then, let us suffice to understand how God, the former of heaven and earth, governs the world which He has made. Both his paternal goodness and the beneficent inclinations of His will are everywhere celebrated, and examples are given of His severity, which discover him to be the righteous punisher of iniquities, especially where his forbearance produces no salutary effects upon the obstinate.

In some places, indeed, we are favored with more explicit descriptions, which exhibit to our view an exact representation of his genuine countenance. For Moses, in the description which he gives of, it certainly appears to have intended a brief comprehension of all that it was possible for men to know concerning him. The Lord. The Lord God, merciful and gracious, longsuffering and abundant in goodness and truth, keeping mercy for thousands, forgiven iniquity and transgression and sin, and it will by no means clear the guilty, visiting the iniquity of the fathers upon the children and upon the children’s children. Where we may observe —

1. The assertion of His eternity and self-existence in that magnificent name, which is twice repeated, and —

2dly, the celebration of His attributes, giving us a description, not of what He is in Himself, but of what He is to us. Yet our knowledge of Him may consist rather in a lively perception than in vain and airy speculation.

Here, we find an enumeration of the same perfections, which, as we have remarked, are illustrously displayed both in heaven and on earth, clemency, goodness, mercy, justice, judgment, and truth. For power is comprised in the word Elohim, God. The prophets distinguish Him by the same epithets when they intend a complete exhibition of His holy name. But to avoid the necessity of quoting many passages, let us content ourselves at present with referring to one Psalm, which contains such an accurate summary of all of his perfections that nothing seems to be omitted. And yet it contains nothing but what may be known from a contemplation of the creatures.

Thus, by the teaching of experience, we perceive God to be just what He declares Himself and his word to be. In Jeremiah, where He announces in what character He will be known by us, He gives a description not so full but to the same effect. Let him that glories glory in this, that he understands and knows Me, that I am the Lord, which exercises lovingkindness, judgment, and righteousness in the earth. These three things it is certainly of the highest importance for us to know — mercy, in which alone consists all our salvation. Judgment, which is executed on the wicked every day and awaits them in a still heavier degree to eternal destruction. Righteousness, by which the faithful are preserved and most graciously supported.

When you understand, thee things, a prophecy declares that you have abundant reason for glory in God, nor is His representation chargeable with an omission of His truth, or His power, or His holiness, or His goodness. For how could we have that knowledge which is here required of His righteousness, mercy, and judgment, unless it were supported by His inflexible veracity? And how could we believe that He governed the world in judgment and justice, if we were ignorant of His power? And whence proceeds as mercy but from His goodness. If all His ways enter mercy, judgment, and righteousness, holiness also must be conspicuously displayed in them.

Moreover, the knowledge of God, which is afforded us in in the Scriptures is designed for the same end as that which we derive from the creatures. It invites us first to the fear of God, and then the confidence in Him, that we may learn to honor Him with perfect innocence of life and sincere obedience to His will and to place all our dependence on His goodness. But here I intend to comprise a summary of the general doctrine. And

1. Let the reader observe that the scripture, in order to direct us to the true God, expressly excludes and rejects all the gods of the heathen because, and in almost all ages, religion has been generally corrupted. It is true indeed that the name of one supreme god has been universally known and celebrated, where those who used to worship a multitude of deities whenever they spake according to the genuine sense of nature use simply the name of god in a singular number, as though they were contended with one god.

And this is wisely remarked by Justin Martyr, who for this purpose wrote a book “On a Monarchy of God,” in which he demonstrates from numerous testimonies that the unity of God was a principle universally impressed on the hearts of men. Tertullian also proves the same point from the common phraseology. But since all men, without exception, have by their own vanity been drawn into erroneous notions, and so their understandings have become vain. All their natural perception of the divine unity has only served to render them inexcusable. For even the wisest of them evidently betray the vagrant uncertainty of their minds when they wish for some god to assist them, and in their vows call upon unknown and fabulous deities. Besides, in imagining the existence of many natures in god, though they did not entertain such absurd notions as the ignorant vulgar concerning Jupiter, Mercury, Venus, Minerva, and the rest, they were themselves by no means exempt from the delusions of Satan.

And as we have already remarked, whatever subterfuges their ingenuity is invented, none of the philosophers can exculpate themselves in the crime of revolting from God by the corruption of His truth. For this reason, Habakkuk, after condemning all idols, bids us to seek the Lord in His holy temple, that the faithful might acknowledge no other god than Jehovah who had revealed Himself in his word.

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