Substantive view of idolatry: Worshipping a god that can be represented with gold.
Superficial view of idolatry: Since an idol is nothing, participation in idolatry is inconsequential.
Substantive view of idolatry: Participation in idolatry is participation with demons.
“What do I imply then? That food offered to idols is anything, or that an idol is anything No, I imply that what pagans sacrifice they offer to demons and not to God. I do not want you to be participants with demons.”
1 Corinthians 10:19-20
The “gods” that are behind “worthless” idols should worship the one true God:
“All worshipers of images are put to shame, who make their boast in worthless idols; worship him, all you gods!”
Psalm 97:9
“The principal crime of the human race, the highest guilt charged upon the world, the whole procuring cause of judgment – is idolatry.” – Tertullian, A.D. 200
God is unique and incomparable; he cannot be likened to another. Idols liken a god to something. Therefore you shouldn’t make an idol to represent him.
God has no origin. Idols have an origin. Therefore you shouldn’t make an idol to represent him.
God alone is God. You can make many idols; there are plenty of them. Therefore you shouldn’t make an idol to represent him.
God doesn’t get hungry. Those who make idols get hungry. Therefore you shouldn’t make an idol to represent him.
God hides himself. Idols are visible. Therefore you shouldn’t make an idol to represent him.
There is no Rock or Foundation like God. Idols are made out of rocks and wood. Therefore you shouldn’t make an idol to represent him.
God gives breath and life to all. Idols are “empty wind.” Therefore you shouldn’t make an idol to represent him.
God alone declares the past and the future. Idols and the gods they represent don’t know the future. Therefore you shouldn’t make an idol to represent him.
God was there when he created everything. Idols and the gods they represent were not. Therefore you shouldn’t make an idol to represent him.
God’s understanding is unsearchable, he never learned from another, and he never consulted another. Idols are literally stupid. Therefore you shouldn’t make an idol to represent him.
God’s word accomplishes all that it intends, and he speaks to his people. Idols literally can’t talk. Therefore you shouldn’t make an idol to represent him.
God carries his people from birth to death. Idols are literally a burden on the beasts that carry them. Therefore you shouldn’t make an idol to represent him.
God is God over all. Idols are literally stuck in one location. Therefore you shouldn’t make an idol to represent him.
Holy Week starts with Palm Sunday. It ends with Easter Sunday.
Daily Scripture readings
Consider using the week as an opportunity to review days of the last week of Jesus’ pre-resurrection life. The following readings are arranged in The Final Days of Jesus:
Sunday
Jesus enters Jerusalem – Matt. 21:1-11; Mark 11:1-10; Luke 19:29-44; John 12:12-19.
Jesus predicts his death – John 12:20-36.
Jesus visits the temple – Matt. 21:14-17; Mark 11:11.
Monday
Jesus curses a fig tree – Matt. 21:18-29; Mark 11:12-14.
Jesus cleanses the temple – Matt. 21:12-13; Mark 11:15-18; Luke 19:45-48.
Tuesday
The lesson from the fig tree – Matt. 21:20-22; Mark 11:20-26.
Jesus teaches and engages in controversies in the temple – Matt. 21:23-23:39; Mark 11:27-12:44; Luke 20:1-21:4.
Jesus predicts the future – Matt. 24-25; Mark 13:1-37; Luke 21:5-36.
Wednesday
Jesus continues his daily teaching in the temple complex – Luke 21:37-38.
The Sanhedrin plots to kill Jesus – Matt. 26:3-5; Mark 14:1-2; Luke 22:1-2.
Thursday
Jesus instructs his disciples Peter and John to secure a large upper room in a house in Jerusalem and to prepare for the Passover meal – Matt. 26:17-19; Mark 14:12-16; Luke 22:7-13.
In the evening Jesus eats the Passover meal with the Twelve, tells them of the coming betrayal, and institutes the Lord’s Supper – Matt. 26:20-29; Mark 14:17-23; Luke 22:14-30.
During supper Jesus washes the disciples’ feet, interacts with them, and delivers the Upper Room Discourse (Farewell Discourse) – John 13:1-17:26.
Jesus and the disciples sing a hymn together, then depart to the Mount of Olives – Matt. 26:30; Mark 14:26; Luke 22:39.
Jesus predicts Peter’s denials – Matt. 26:21-35; Mark 14:27-31; Luke 22:31-34.
Jesus issues final practical commands about supplies and provisions – Luke 22:35-38.
Jesus and the disciples go to Gethesmane, where he struggles in prayer and they struggle to stay awake late into the night – Matt. 26:36-46; Mark 14:32-42; Luke 22:40-46.
Friday
Jesus is betrayed by Judas and arrested by the authorities (perhaps after midnight, early Friday morning) – Matt. 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12.
Jesus has an informal hearing before Annas (former hight priest and Caiaphas’s father-in-law) – Matt. 26:57, 59-68; Mark 14:53, 55-65; Luke 22:63-71.
As predicted Peter denies Jesus and the rooster crows – Matt. 26:58, 69-75; Mark 14:54, 66-72; Luke 22:54b-62; John 18:15-18, 25-27.
After sunrise on Friday the final consultation of the full Sanhedrin condemns Jesus to death and sends him to Pontius Pilate – Matt. 27:1-2; Mark 15:1.
Judas changes his mind, returns the silver, and hangs himself – Matt. 27:3-10.
Pilate questions Jesus and send him to Herod Antipas – Matt.27:11-14; Mark 15:2-5; Luke 23:1-7; John 18:28-38.
Herod questions Jesus and send him back to Pilate – Luke 23:8-12.
Jesus appears before Pilate a second time and is condemned to die – Matt. 27:15-26; Mark 15:6-15; Luke 23:13=25; John 18:38b-19:16.
Jesus is mocked and marched to Golgotha – Matt. 27:27-34; Mark 15:16-23; Luke 23:26-49; John 19:17.
Jesus is crucified between two thieves – Matt. 27:35-44; Mark 15:24-32; Luke 23:33-43; John 19:18-27.
Jesus breathes his last – Matt. 27:45-56; Mark 15:33-41; Luke 23:44-49; John 19:28-37.
Joseph of Arimathea buries Jesus in a new tomb – Matt. 27:57-61; Mark 15:42-47; Luke 23:50-56; John 19:38-42.
Saturday
The chief priests and Pharisees place guards at the tomb with Pilate’s permission – Matt. 27:62-66.
Sunday
Some women discover the empty tom and are instructed by angels – Matt. 28:1-7; Mark 16:1-7; Luke 24:1-7; John 20:1
The women, fearful and joyful, leave the garden and tell the disciples – Matt. 28:8-10; Luke 24:8-11; John 20:2.
Peter and John rush to the tomb based upon Mary Magdalene’s report and discover it empty – Luke 24:12; John 20:3-10.
Mary returns to the tomb and encounters Jesus – John 20:11-18.
Jesus appears to Cleopas and a friend on the road to Emmaus, later Jesus appears to Peter – Luke 24:13-35.
That evening Jesus appears to the Ten (minus Thomas) in a house (with locked doors) in Jerusalem – Luke 24:36-43.
Light and darkness, night and day meeting at sunrise and sunset, mountains with snow up top and Spring life renewing at the bottom, grandfathers holding babies in their arms, strong men showing meekness, frail women showing strength, flowers blooming on the side of Mount St. Helens, the hard rocks of the coastlands kissing the liquid sea, scholars singing lullabies, children learning grammatical particularities, Spring flowers in the window on a snow day, seasonal changes.
(Written, if I remember correctly, when seeing my mother’s garden.)
The punishment for superficially dealing with Jesus and God’s word is to suffer irony:
If you claim you can see, Jesus won’t restore your sight (John 9:39).
If you think you’re healthy, you won’t get a call from the physician. (Mark 2:17)
If as high priest you say to Jesus, “I adjure you by the living God, tell us if you are the Christ, the Son of God”, you will literally get an answer from God in the flesh (Matthew 26:63).
If you reject Jesus for being born in Galilee, you won’t know where he comes from. “But we know where this man comes from, and when the Christ appears, no one will know where he comes from.” (John 7:27)
If you think being born again is about water, your greatest rebirth will be that of a ritual bath. The wind will not blow in your direction (John 3:1-8).
If you think Jesus is talking about eating his literal flesh and drinking his literal blood, you have no life in you (John 6:53).
The very words of Jesus you reject will become your indictment. “The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day.” (John 12:48)
If you tell Jesus, “I’m not married”, he agrees with you and points out that you’re sleeping with someone who you’re not married to. (John 4:17-18)
If you insist that true worship is done in a temple on yet another mountain, “You worship what you do not know.” (John 4:22)
If you complain that Jesus doesn’t have the authority to forgive a paralytic, he will tell the paralytic to leave (Matthew 9:1-8).
If you complain that Christians are violating “Do not judge lest you be judged” (Matthew 7:1) simply by engaging in criticism, you will be judged.
If you want to be like the gods of Psalm 82, you will become like the gods of Psalm 82 (John 10:34).
If you reject Jesus for working on the Sabbath, you are rejecting the one who has the authority to work on the Sabbath (John 5:16).
If you condemn Christians for taking care of their own, and refuse to be hospitable to Christians, Jesus will say to you, “I was hungry and you gave me no food” (Matthew 25:42).
If you reject Jesus, or only superficially accept him, he will make a fool out of you. Your punishment will be ironic.
“Do not judge by appearances, but judge with right judgment.” (John 7:24)
If John the Baptist had thrived on attention, popularity, crowds, praise, compliments, greetings, marketing, renown, likes, and followers, then he would have become dependent on it.
He would have been like a drug addict that needs more and more to satisfy. Who feels like death when suffering from withdrawal. Who needs the approval of others. Who keeps inventing new ways to wow a crowd or get everyone’s attention or impress others with his unique contributions. Who feels threatened when another rises.
John had not gorged himself on the approval of man. He had stayed on mission and pointed others to something — someone — outside of himself.
He felt at peace when Jesus rose in popularity. As though his mission had succeeded.
Even Jesus lives this way:
“The one who speaks on his own authority seeks his own glory; but the one who seeks the glory of him who sent him is true, and in him there is no falsehood.” (John 7:18)
How to tell if someone is telling the truth: If they share the message of the person who sent them, to the glory of another, even at great cost.
Scripture is the active voicing, breathing, saying, and speaking of God. God’s words have a unique quality:
They continue to speak.
God’s word isn’t like milk. It doesn’t have a shelf life.
They don’t pass away, and they don’t fade.
They are not evanescent. They aren’t like milk on the shelf.
Hebrews feels completely comfortable using active, personal terms for it:
“For the word of God is alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.” (Hebrews 4:12)
Because it is God’s personal word, we can’t divide it from him to say:
“I trust you, but I don’t trust your word. I submit to you, but I won’t submit to your word. You change me, but your word doesn’t change me.”
No.
Today his word is alive and active and penetrating and dividing and judging. Now and today, not just back when it was originally written.
This is why we shouldn’t relegate the Bible to a dead book, or a mere past voice, or a mere historical incident. We go back to the original context to understand the authorial intent. It’s a dual-authored book (God and man). And we aim to “rightly divide the word of truth” (2 Timothy 2:15). But God’s voice doesn’t expire or fade. It continues to speak, and his breath hasn’t been withdrawn from it.
“All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness.” (2 Timothy 3:16)
“Heaven and earth will pass away, but my words will not pass away.” (Matthew 24:35)
Compare God’s breathing of life into man:
All subsequent conception of children is still attributed to God’s creative act, his breathing. And all continued existence of man is attributed to God maintaining his “breath” in us. While God may withdraw his breath from us, and thus we die, he will never withdraw his breath from his word.
For his word to “pass away”, his breath would have to be withdrawn from it. But it continues to be “God-breathed.”
When listening to a sermon together, there is a congregational shared presence — we know and are aware of each other’s presence. We are “listening” to each other listen to the sermon. We are all listening together in community, and being preached to as one flock.
Even when only one person is praying a congregational prayer, we are all present and listening to the same prayer. We are joining in with the prayer to God. We are both its audience and its co-participants, even when silent.
How so? I think part of that comes from shared presence and awareness that we are involved in the activity together.
Similarly, Sunday-morning singing is normatively (it ought to be) mutual and communal and congregational and shared. We are aware of others singing with us — through hearing them, occasionally seeing them, in addition to just being simply aware that they are there in the room with us. We are singing together.
When whatever is happening on stage or with the volume/speakers inhibits being aware of our sharing in the activity together — when we can’t tell that others are singing, or perceive that others are joining in with us, or when we reasonably doubt that others are singing, the singing becomes less communal or congregational. And we’re missing out on mutual encouragement.
“Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God.” (Colossians 3:16)
“Addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart.” (Ephesians 5:19)
Addendum (Oct 29, 2021). This is why I am partial to congregational singing, subtle instruments, minimized amplifiers, and worship bands “backing off” to let the congregation take over.
I Am Aaron Shafovaloff 