(520) EMERGING TRENDS IN THE CHURCH TODAY: John Mark Comer – Promoting Polytheism.

I. GOD HAS A NAME

Who would have thought that POLYTHEISM is making it way back in vogue today?  Hints of Mormonism come to mind when I heard what evangelical pastor and author JOHN MARK COMER preached on this topic during a sermon at his church.  Comer used to pastor a church – Bridgetown Church in Portland Oregon.  In 2021, he stepped down and founded Practicing the Way.

This comes from a series of messages given in January of 2013 entitled God Has a Name. 

There is a YouTube video of the message given here – 

This was the description given – 

John Mark Comer Topic- God Has a Name, Exodus, 34v6-7 God Has A Name Who is God?

Is God a he, a she, a they, or an it? Is God a force or a person? Is God good or evil? Strong or weak? Close or far away? What is God like? 

The fact is that everyone has a picture of God, whether right or wrong. However, to answer the question of who God is, we have to go to the source. Exodus 34v6-7, is God’s self-disclosure of Himself. It is the most quoted verse in the Bible, by the Bible, and the epicenter for a theology of God. This series was originally recorded in winter of 2013 and is now being re-release with the introduction of the new book from John Mark Comer.

YouTube – John Mark Comer Topic – God Has a Name, Exodus, 34v6-7

Let me hit the highlights from his sermon. Hopefully I can present what he said as well his intended purpose in his statements. It may seem repetitive but I will try to specify the comments that Comer makes directly – identifying in quotes when it is word-for-word while paraphrasing or summarizing other statements that he makes that I wrote down from my notes taken when listening to his sermon.

Comer prefaces his comments by saying that “this verse is the most quoted verse in the Bible by the Bible and the epicenter for a theology of God”.

Comer has several admirable traits as he gives his sermon.  He is easy to listen to, has some humor injected into the sermon and just seems like a nice pastor giving a sermon.  His youth doesn’t seem to be betrayed by a lack of knowledge. But his interpretive skills may be where he strikes out.

He starts out by saying that the Bible mentions the Hebrew name of God as Yawweh Elohim – the Lord your God.  To his credit, he is studying the line-upon-line passages in Exodus 34.  He defines this by saying:

• Elohim can refers to both the singular and plural form of the meaning of this word.  It depends on the verb to fully understand what version of Elohim is being discussed.   In Hebrew, the noun and the verb must agree – which is how you can determine if Elohim is singular or plural in any particular passage. If it is singular, it is referring to God, the one true, all-powerful God. If plural, then it is referring to “gods“.

I could summarize the entire sermon by pointing this issue out – who or what does the word “gods” refer to or mean?

• => Comer takes it to mean literally lower DEITIES – “gods” means…..gods.

He begins by referencing Genesis 1 and points out how Scripture starts out by identifying God, the creator, supreme being of the universe…etc.  He then makes the following statement – “there are MANY gods”  He goes on to repeat this viewpoint from referencing several passages in the Bible including Exodus 12:12; 15:1-2,11; Psalm 97:7-9; 86:8; 96:4; 82; 1 King 11; Mark 5; Ephesians 6:10-12….etc.

Many of these passages use the word “gods” which Comer uses to justify his conclusion.  Some of the passages indirectly refer to “powers” that he relates to his view of “gods”.  Comer makes it clear that the God of the Bible is the supreme being – there is no god greater than God.  God created everyone and everything – including these other gods.  

• In Psalm 86:8, it says – There is none like you, among the gods –
  • “Among the gods there is none like You, O Lord;  Nor are there any works like Your works.”

He then reads from 1 King 11.  He shows how King Solomon loved many foreign women and Comer jokingly says that “the Hittites [women] are so hot” as the audience laughs.  He mentions that Solomon had 700 wives and 300 concubines.  His wives lead him astray.  They turned his heart after other gods.  Comer says that these gods are called out by name in the Bible. 

• => Comer states that these gods are real – nowhere in Scripture is it said that these gods are not real.

Another conclusion can be arrived at from reading these passages throughout the Bible – these gods are over geographical regions and ethnic groups of the earth.  For example – Michael wrestled with the “Prince of Persia”.

Comer goes on to say that God is a jealous God and implies that God is jealous of these other gods (which can be seen from the Ten Commandments). This leads into what IDOLATRY means (see below). But first, he prefaces his reasoning by pointing out the differences between how those in the West can view issues in opposition to those from Near Eastern cultures.

II. WESTERN vs EASTERN PERSPECTIVES

He goes on to justify some of his conclusions by saying that Christians in the west are guilty of having a “western view” of understanding these topics.  In the Near East, these views are not hard to understand because they are viewed as real.  He states that western views are influenced by what can be seen and understood (e.g. science).  People have a difficult time in understanding something that “can’t be seen under a microscope.”  While that can be true, it is also true that many today use that line as justification to overgeneralize and in essence make a straw man in order to support their own particular view.  Western Civilization, like any other has faults and is far from perfect – nobody argues that.  But contrary to other world views, Western Civilization has been instrumental in promoting many things such as freedom, prosperity, science….etc. and in no small part Christianity had a big influence in each of these areas. While it may be popular today to blame the Western viewpoint, I am finding that many are using this far too often to come up with meanings that may not be correct.

III. IDOLATRY

Comer explains what IDOLATRY is with one definition that says that idols themselves are not real but are representations of what is real (these other gods). From his book – ‘God has a name’, he elaborates this topic with the following discussion (bold was added):

Finally, let’s talk for a moment about idolatry.

There are commands all over the Scriptures to stay as far away as possible from idolatry. We already read the second commandment, but the New Testament says the same thing, repeatedly.

Paul writes, “My dear friends, flee from idolatry.”⁵³

John follows up with, “Dear children, keep yourselves from idols.”⁵⁴

The idea here is that an idol is a good thing that becomes ultimate—it becomes the thing. The idolatry conversation becomes a priorities conversation. The task is to keep watch over “the idols of the heart.”

I just don’t think that’s what the writers of the Bible mean by idolatry. At least, I don’t think that’s the primary, face-value meaning.

An idol isn’t a “good thing that becomes ultimate”; it’s a statue that REPRESENTS some kind of REAL spiritual being. It serves as a go-between, a conduit, a place for the worshiper to meet with his or her “god.”

Now, of course, some idols are just a hunk of rock or metal or wood that somebody carved to make a little cash, and when the worshiper bows down in front of it, nothing happens at all.

But other idols are portals to a relationship with a real spiritual being, and when the worshiper comes to pray or sacrifice or share a meal for the dead, something happens.

For example, Paul writes this to the followers of Jesus in first-century Corinth: “Do I mean then that food sacrificed to an idol is anything, or that an idol is anything? No, but the sacrifices of pagans are offered to demons, not to God, and I do not want you to be participants with demons.”⁵⁶

Notice that for Paul, the danger of idolatry isn’t that your priorities are out of whack; it’s that you end up in relationship with a demon.

In a secular society, the “gods” become nonspiritual—money, sex, power, more followers on Twitter, flatter abs, anything that “takes the place of God in your heart.”

But here’s what we need to remember: behind these nonspiritual, secular non-gods, there is often lurking a real spiritual being. Like with an idol, behind that hunk of wood or rock or metal is often a creature with a scary amount of power.

The New Testament scholar N. T. Wright says it this way: “When we humans commit idolatry—worshiping that which is not God as if it were—we thereby give to other creatures and beings in the cosmos a power, a prestige, an authority over us which we, under God, were supposed to have over them. When you worship an idol, whatever it is, you abdicate something of your own proper human authority over the world and give it instead to that thing, whatever it is.”⁵⁷

This is a bit different from the “idolatry” in the New Testament, but still, all the more reason to stay away from it. Money has enough lure and pull and sway all by itself. Sex is intoxicating and addictive. If we accidentally open up our lives to a demonic being behind money or sex or whatever our “god” of choice is, we’re in that much more trouble.

Comer, J.M. (2017). God has a name. Zondervan.

I think it is important to deal with the issue directly and draw our conclusions from what the Bible actually says.  As Christians, that should be foundational in determining our worldview.  How does Scripture use the word “idol”?

^{18  p}“What profit is an idol (6459)
when its maker has shaped it, 
a metal image, ^q•a teacher of lies? 
For its maker trusts in •his own creation 
when he makes ^rspeechless idols! (457)
^p Isa. 44:10
^q Jer. 10:8, 14; Zech. 10:2
^r Ps. 115:5; 1 Cor. 12:2
 The Holy Bible: English Standard Version (Hab 2:18). (2016). Crossway Bibles.

Two Hebrew words are used for idol in Hab 2:18 including the following:

• 457. אֱלִיל ʾ^eliyl: A masculine noun meaning worthlessness. The term is frequently used to describe false gods and idols (Lev. 19:4; Ps. 96.5; Isa. 2:8; Hab. 2:18). Sometimes, this noun is used in a prepositional phrase, such as in Zechariah 11:17, where the Hebrew literally says “shepherd of worthlessness,” and in Job 13:4, “physicians of worthlessness.” In those verses, ’^eliyl functions as an adjective. – Baker, W., & Carpenter, E. E. (2003). In The complete word study dictionary: Old Testament (p. 58). AMG Publishers.

• 6459. פֶּסֶל pesel: A noun meaning idol, a graven image. This word comes from the verb pāsal (6458), meaning to hew or to cut, which was done to create an idol. In the Law of the Old Testament, the Lord forbade Israel to create such images (Ex. 20:4; Lev. 26:1; Deut. 5:8); for they were an abomination to Him (Deut. 27:15). Those who served idols would be ashamed in the judgment (Ps. 97:7; Isa. 42:17); and the Lord would cut them off from Him (Nah. 1:14). The presence of these idols were indicative of the sin and rebellion of the people (Deut. 4:16, 23, 25; 2 Chr. 33:7). The prophets often demonstrated the folly of these idols: they were profitable for nothing (Isa. 44:10; Hab. 2:18); they could easily be burned (Isa. 44:15); they had no breath (Jer. 10:14); and they could not save (Isa. 45:20). Idols could be made of metal (Judg. 17:3, 4; Isa. 40:19); wood (Isa. 40:20; 44:15, 17); or possibly stone (Hab. 2:18; cf. Hab. 2:19). cf. (compare, comparison) – Baker, W., & Carpenter, E. E. (2003). In The complete word study dictionary: Old Testament (p. 909). AMG Publishers.

To summarize the sermon at this point, Comer mentions that idols are not real but they point to what is real and sometime he seems to contradict himself a bit by warning that idols could represent what is real – the could be so influenced by spiritual beings that they directly lead to being exposed by these beings.

=> One observation of the implications in Hab. 2:18 is that the word describing idol comes from the verb meaning to hew or to cut. To construct an idol obviously implies in this case that the idol is NOT some real, living, existing being.

I.V. WORLDVIEW: CREATIONAL MONOTHEISM

Comer then moves into summarizing how these perspectives on idols, gods,…et.c fit into various worldviews. He breaks it down into the following categories:

WORLDVIEWS – based on John Mark Comer’s definitions:

(a) Monotheism – one God.  All the other gods are false gods.   But, Comer states that this is not Jesus’ world view?  There is one God.  All other gods are false gods.  But, Comer says that this is not the world view held by Jesus and the Bible.  (Really?)

Taken from ‘God has a name by John Mark Comer

(b) Universalism – he lists several views and then summarizes them and calls them the “junk view” – “all paths lead up the same mountain”.  He says that this view sounds polite, nice…..but it is born out of the Western Europeans – who were deists who conquered the world in the preceding centuries.  Comer states that these Europeans were exposed to many different religions – even thought there were some similarities between all religions, even though there were/are cosmic differences.  None of the people who were conquered thought like the Western Europeans.  These people groups took what they couldn’t see as actual reality and when they met up with people of different faiths – they believed their religions were different.  The Europeans saw some similarities while those they conquered saw the difference.  The concept of similarities was imposed on them by the cultural imperialism of these western Europeans.

(c) Creational Monotheism – “not one mountain but many”.  Comer says that this is what Jesus and Scripture taught.  Islam is the way to Allah.  Buddhism is the way up to Nirvana.  Hinduism is the way up to Brahman….etc.  I am not familiar with this phrase “Creational Monotheism”.  This may be more unique to Comer or he mentioned Greg Boyd’s influence.  

Comer says – 

“There is one creator God who made all of the other gods. This God is nothing like the others.  He comes down the mountain in the incarnation of Jesus.  It is not the only way to God (monotheism) but rather He is God (Yahweh) come down to us.”  

Comer says that the implications affect how we think about the Gospel.  Questions & comments that naturally arise which Comer’s lists the following:

• How do we think about evil?  
• If there is a God, why is their evil.  Theodicy – why evil?  
• The root cause of unbelief.  Scripture says little or nothing about evil.  
• Job is about justice not the problem of evil.  

Comer states that evil is a real problem – not a philosophical problem.  But a problem arises today because evil is just assumed to be real.  Evil being real is no longer the world view of the west.   We lost the biblical worldview.  

Comer recites a story (seemingly true?) of a girl who went to a Palm reader who predicted the future.  She asked – how can this be?  In her mind, she is an only a monotheist – one God and no other.  But in predicting the future, Comer states that could be an indication of that ability coming from gods.  They are capabilities not greater than God but none-the-less it gives them the ability to read the future.  Demonic spirits are not bound to time and space like we are.

Again, Comer defines idolatry by first saying that idols are not real on one hand.  But on the other hand there can be a real spiritual being drawing you away.  Giving your life away to anything other than God.  

He ends with a passage in 1 John – little children – keep yourselves from idols.  John at this point is an elderly man – yet this is one of the last thing he says in Scripture. The implication is that this is a serious (real) and important topic.

(d) Polytheism

All of that was from his sermon – “God Has A Name/ Yahweh Elohim / Pt 2 – Exodus 34v6-7”.

The main issue is POLYTHEISM.  Comer in several different ways, presents this topic with his conclusions that idols are representations of real beings (i.e. gods).  He interprets the biblical use of the word “gods” in a literal and real sense.  There was no mention in his sermon of this being figurative, symbolic or hyperbole. 

In response to his teaching, Comer released the following statement:

Some of you have been asking some great questions about my recent teaching “Yahweh Elohim” and Solid Rock’s theology. To clarify, we are NOT polytheists. We ARE monotheists. We believe there is ONE real, true Creator God with NO equal or parallel. By using the language of “Creational Monotheism,” we are saying there are real spiritual beings in the universe UNDER the Creator God Yahweh. The demonic powers we read about in the scriptures are not “non-entities,” but are real. The New Testament calls them “demons,” “angels,” “spirits,” “powers,” “princes,” and “principalities,” but the primary Hebrew word used in the Old Testament is elohim or “gods.” These beings are “gods with a lowercase g.” They are not on par with the Creator God Yahweh. They are created, but have rebelled against their Creator to wreak havoc on the earth. This is the worldview of Jesus and of the Scriptures.

By using the language of “Creational Monotheism vs. Modern Monotheism,” we are challenging the post-enlightenment, Western European view of monotheism from the last 300 years that says there are no other spiritual beings in the universe. We don’t buy it, and we don’t think Jesus does either. At Solid Rock it is our deepest conviction to know and pursue the ways of King Jesus, to understand and adopt his way of thinking and his worldview. Stay rooted in the Scriptures, keep asking questions, and above all follow the Creator God in Jesus!

John Mark and the Teaching Team of Solid Rock

However, there are several problems with his statements.  

(1) First, why did the church go 2,000 years before coming to this conclusion?  There may have been early church teachers whose views were all over the place – some of which were heretical.  But these were dealt with by church councils.  Mormonism taught in 1840 – ” “As man is, God once was; as God is, man may become.”  – Mormon prophet Lorenzo Snow   http://www.mrm.org/lorenzo-snow-couplet.  This implies that Mormon theology presents the view of a pantheon of gods.  But, that is not how Scripture is understood to Christians.

What is polytheism?

• The belief in a multitude of distinct and separate deities [i.e. gods] – Walter Elwell, ed., Evangelical Dictionary of Theology [Grand Rapids: Baker Book House, 1984], 931.

• Belief in and veneration of more than one god or divine being. Many pagan religions are polytheistic – Evans, C. S. (2002). Pocket dictionary of apologetics & philosophy of religion (p. 94). InterVarsity Press.

=> Simply, the belief in more than one god.

Comer makes this point very clearly on several occasions in his interview.  He mentions that the pagan gods of the Old Testament were actual deities.  He believes they were created by the supreme deity – the God of the Bible. 

Ken Silva responds and makes this important point – 

• “Whether someone worships all, or any, of them is irrelevant. If you believe that more than one god exists, YOU you are a POLYTHEIST, period; and polytheism has NEVER been a part of the theology of Judaism or of the Christian faith.”

Another commentator, Ray Fava states that – 

• The problem with John Mark Comer’s theology here is that monotheism does not fail to recognize the existence of other spiritual beings. No one would assert that the Sadducees were modern monotheists whist the Pharisees were creational monotheists because the latter acknowledges angels and demons. The belief of spiritual powers of angels and demons is a primary belief in Christianity and is a part of every good faith statement. At best, this view is a straw man fallacy that unnecessarily causes strife in the body of Christ.  – “Is John Mark Comer a false teacher?” by Ray Fava.

I thought this was also great point.  Yet, today within Evangelicalism, we are seeing polytheism creep back into the mainstream through he teachings of people like John Mark Comer of Solid Rock Church in Portland Oregon.

=> John Mark Comer is a polytheist. 

Here’s a quick glimpse of who is actually behind this teaching by Comer. One of these other gods could be Satan, which would then make his errant, prideful, boast true — ‘I will make myself like the Most High.’ (Isaiah 14:14).

In the same book of Isaiah, we find in chapter 43:10 – 

10  “You are My witnesses,” says the LORD, “And My servant whom I have chosen, That you may know and believe Me, And understand that I am He. Before Me there was no God formed, Nor shall there be after Me. (Isaiah 43:10)

This passage refutes the polytheist argument.

But, today, we have John Mark Comer teaching polytheism to an Evangelical audience. Where are the warning alarms?

Fava concludes –

• “And this is where creational monotheism becomes as logically untenable as theistic evolution. If you believe that the One true God can create other gods, even if subservient, there still exist other gods; therefore, creational monotheism is polytheism with extra steps. So, creational monotheism is a damnable heresy at worst. There is no plausible case for creational monotheism to be found in Scripture.”

In the New Testament, polytheism represented the primary religious system of the Gentiles ( 1 Thes 1:9).

• What is polytheism?
• Polytheism is the belief that there are many gods. Breaking the word down, “poly” comes from the Greek word for “many,” and “theism” from the Greek word for “God.” Polytheism has perhaps been the dominant theistic view in human history. The best-known example of polytheism in ancient times is Greek/Roman mythology (Zeus, Apollo, Aphrodite, Poseidon, etc.). The clearest modern example of polytheism is Hinduism, which has over 300 million gods. Although Hinduism is, in essence, pantheistic, it does hold to beliefs in many gods. It is interesting to note that even in polytheistic religions, one god usually reigns supreme over the other gods, e.g., Zeus in Greek/Roman mythology and Brahman in Hinduism.
• Some argue that the Bible teaches polytheism in the Old Testament. Admittedly, several passages refer to “gods” in the plural (Exodus 20:3; Deuteronomy 10:17; 13:2; Psalm 82:6; Daniel 2:47). Ancient Israel fully understood that there was only one true God, but they often did not live as if they believed that to be true, continually falling into idolatry and the worship of foreign gods. So what are we to make of these and other passages that speak of multiple gods? It is important to note that the Hebrew word elohim was used to refer to the one true God and to false gods/idols. It functioned almost identically to the English word “God.”
• Describing something as a “god” does not mean you believe it to be a divine being. The vast majority of Old Testament Scriptures which speak of gods are speaking of false gods, those who claim to be gods but are not. This concept is summarized in 2 Kings 19:18: “They have thrown their gods into the fire and destroyed them, for they were not gods but only wood and stone, fashioned by men’s hands.” Notice Psalm 82:6, “I said, ‘You are “gods” you are all sons of the Most High.’ But you will die like mere men; you will fall like every other ruler.”
• The Bible clearly teaches against polytheism. Deuteronomy 6:4 tells us, “Hear, O Israel: The LORD our God, the LORD is one.” Psalm 96:5 declares, “For all the gods of the nations are idols, but the LORD made the heavens.” James 2:19 says, “You believe that there is one God. Good! Even the demons believe that—and shudder.” There is only one God. There are false gods and those who pretend to be gods, but there is only one God.
  •  Got Questions Ministries. (2002–2013). Got Questions? Bible Questions Answered. Logos Bible Software.

The term “polytheism” is derived from the Greek terms meaning “many” (πολύς, polys) and “god” (θεός, theos), and thus refers to a system of belief in “many gods.” At their base, polytheistic religions believe in the existence of many finite (limited) gods. Most ancient Near Eastern religions considered these gods to have originated at some point in cosmic time (Buccellati, 1686). In contrast to biblical monotheism, polytheistic religions did not support the belief that their gods were eternal, but rather that they emerged out of some eternal “primordial stuff” (Bavinck, 25). Fate was viewed as a separate, impersonal force that defined the nature of things and the laws of their inner workings. However, fate was not seen as possessing a mind, interest, or concern; it did not will anything, and was not the object of prayer or worship. While the Mesopotamians, Phoenicians, and Egyptians did not see their religion as having a beginning, they saw their gods themselves as having a beginning as they emerged out of a “cosmic brew”.

However, fate was not seen as possessing a mind, interest, or concern; it did not will anything, and was not the object of prayer or worship. , while this may be the most important issue brought up by John Mark Comer, he comes with baggage from the New Age movement and contemplative practices.  We will focus on these in Part 2.   

Criticisms of Polytheism. While polytheists have some insights into the nature of reality, nonetheless, their worldview is false. Ultimate reality does not consist of many finite gods. There is good evidence that there is only one God, not many (see Cosmological Argument; God, Evidence for; God, Nature of; Theism). This God is Creator of all else. Hence, there are not many divine beings.

If the natural elements, say heaven and earth, had given birth to the gods, then the gods would not be ultimate beings. Whatever is derived from something else is dependent on that something, at least for its origin. How could a being that received its existence from another be above its maker? This would be like a cookie claiming to be greater than its cook, or a computer declaring itself above its creator. Similarly, if nature created the gods, then nature is ultimate. And if, as Paul Tillich thought, worship involves an ultimate commitment to an ultimate, then nature, not the gods, should be worshiped. This would be true regarding whatever was believed to have given birth to the gods or to have preceded them. If the gods are derivative beings, then they are not worthy of ultimate commitment. Why worship something that has no ultimate worth?

 

Geisler, N. L. (1999). Polytheism. In Baker encyclopedia of Christian apologetics (pp. 602–606). Baker Books.

Conclusion. As a worldview, polytheism lacks rational and evidential support. The many spiritual beings that exist are limited and imperfect. Hence, they imply an unlimited and perfect Creator. Polytheism does not account for either ultimate causality or ultimate unity, which is needed to explain a diverse, changing universe.

Jeremiah 11:9–13 ESV

⁹ Again the Lord said to me, “A conspiracy exists among the men of Judah and the inhabitants of Jerusalem. ¹⁰ They have turned back to the iniquities of their forefathers, who refused to hear my words. They have gone after other gods to serve them. The house of Israel and the house of Judah have broken my covenant that I made with their fathers. ¹¹ Therefore, thus says the Lord, Behold, I am bringing disaster upon them that they cannot escape. Though they cry to me, I will not listen to them. ¹² Then the cities of Judah and the inhabitants of Jerusalem will go and cry to the gods to whom they make offerings, but they cannot save them in the time of their trouble. ¹³ For your gods have become as many as your cities, O Judah, and as many as the streets of Jerusalem are the altars you have set up to shame, altars to make offerings to Baal.

Christianity is not Polytheism

Exodus 20:1–6 ESV

¹ And God spoke all these words, saying, ² “I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery. ³ “You shall have no other gods before me. ⁴ “You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. ⁵ You shall not bow down to them or serve them, for I the Lord your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, ⁶ but showing steadfast love to thousands of those who love me and keep my commandments.

Isaiah 45:21–22 ESV

²¹ Declare and present your case; let them take counsel together! Who told this long ago? Who declared it of old? Was it not I, the Lord? And there is no other god besides me, a righteous God and a Savior; there is none besides me. ²² “Turn to me and be saved, all the ends of the earth! For I am God, and there is no other.

Beware of developing idols

1 Thessalonians 1:9 ESV

⁹ For they themselves report concerning us the kind of reception we had among you, and how you turned to God from idols to serve the living and true God,

Luke 16:13 ESV

¹³ No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.”

Acts 17:24 ESV

²⁴ The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man,

=> A most important word has not been discussed yet (but implied). That is CONTEXT. That is what determines what a word actually means in Scripture. A word can have a completely different meaning than what it may commonly be viewed as. You have to determine the context of the passage it is in to determine the meaning. That is a fundamental rule of interpretation.

The word “gods” in the Hebrew is defined as

• 410 אֵל, אֵל [ʾel /ale/] n m. Shortened from 352; TWOT 93a; GK 445 and 446; 245 occurrences; AV translates as “God” 213 times, “god” 16 times, “power” four times, “mighty” five times, “goodly” once, “great” once, “idols” once, “Immanuel + 6005” twice, “might” once, and “strong” once. 1 god, god-like one, mighty one. 1a mighty men, men of rank, mighty heroes. 1b angels. 1c god, false god, (demons, imaginations). 1d God, the one true God, Jehovah. 2 mighty things in nature. 3 strength, power. n n: noun, m m: masculine TWOT Theological Wordbook of the Old Testament, GK Goodrick-Kohlenberger, AV Authorized Version, Strong, J. (1995). In Enhanced Strong’s Lexicon. Woodside Bible Fellowship.

• Strong’s Lexicon shows that there are many times that “god” refers to something or someone other than the one true God. It can also mean “great”, “idols”, “might”, “strong”

If we look at The Complete Word Study Dictionary: Old Testament by Barker, Carpenter, one can see additional nuances in the mean of “god” –

• 410. אֵל ʾēl: A masculine noun meaning God, god, mighty one, hero. This is one of the most ancient terms for God, god, or deity. It appears most often in Genesis, Job, Psalms, and Isaiah and not at all in some books. The root meaning of the word mighty can be seen in Job 41:25[17] and Micah 2:1. This word is used occasionally of other gods (Ex. 34:14; Deut. 3:24; Ps. 44:20[21]; Mal. 2:11) but is most often used to mean the one true God (Ps. 5:4[5]; Isa. 40:18). It expresses various ideas of deity according to its context. The most common may be noted briefly: the holy God as contrasted to humans (Hos. 11:9); the High God El (Gen. 14:18; 16:13; Ezek. 28:2); the Lord (Yahweh) as a title of Israel according to the Lord’s own claim (Gen. 33:20; Isa. 40:18); God or god in general (Ex. 34:14; Deut. 32:21; Mic. 7:8); the God of Israel, the Lord (Num. 23:8; Ps. 118:27); God (Job 5:8). This word is used with various descriptive adjectives or attributes: ʾēl is God of gods (Ps. 50:1); God of Bethel (Gen. 35:7); a forgiving God (Ps. 99:8). He is the holy God (Isa. 5:16). Especially significant are the assertions declaring that ʾēl is with us, Immanuel (Isa. 7:14); and He is the God of our salvation (Isa. 12:2); a gracious God (Neh. 9:31); a jealous God (Ex. 20:5; 34:14). The closeness of this God is expressed in the hand of God (Job 27:11). In the human realm, the word also designates men of power or high rank (Ezek. 31:11); mighty men (Job 41:25[17]); or mighty warriors (Ezek. 32:21). The word is used to designate superior and mighty things in nature, such as mighty or high mountains (Ps. 36:6[7]), lofty, high cedars, or stars (Ps. 80:10[11]; Isa. 14:13). In conjunction with other descriptive words, it occurs as ʾēl šaday, “God Almighty” (7706) (Gen. 17:1; 28:3; Ex. 6:3) or ʾēl ʿelyôn, “God Most High” (5945) (Gen. 14:18, 19; Ps. 78:35). Used with hand (yāḏ) in some settings, the word conveys power, strength (Gen. 31:29; Deut. 28:32; Prov. 3:27), or ability.
  •  Baker, W., & Carpenter, E. E. (2003). In The complete word study dictionary: Old Testament (pp. 50–51). AMG Publishers.

Polytheism is not represented as part of the faith. As fundamental as this is to the faith, John Mark Comer has additional issues as he introduces mysticism and contemplative practices in his writings. He quotes from other authors – some of which are heretical. He uses occult practices that is becoming more popular today across much of Christianity. These will be discussed in Part 2 – there is more to come. At this point, I would not recommend Comer for reading or Sunday School classes at church. There is a lot that can sound convincing to readers but there is also a lot that goes against what Scripture states and what the church has taught for 2,000 years.