Idolatry: Representative Worship

To whom then will you liken God?
Or what likeness will you compare with Him?
As for the idol, a craftsman casts it,
A goldsmith plates it with gold,
And a silversmith fashions chains of silver.
He who is too impoverished for such an offering
Selects a tree that does not rot;
He seeks out for himself a skillful craftsman
To prepare an idol that will not totter
(Isaiah 40:18-20 NASB)

One of the ideas in the Bible, Hebrew and Christian Scriptures both, with which I really struggle is the admonishment against idolatry.  In most cases, it seems that the perspective of the Bible is that the person worshiping the idol thinks that the object really IS the god rather than a representative OF the god.  The problem I have is that this is obviously not the case.  I fear it puts Scripture in a place of appearing silly.

That idolatry is representative of the 'god' is obvious for lots of reasons.  First off, I don't think anyone would either accuse an idol worshiper or seriously believe they think for a moment that the gold or whatever object in front of them actually performed the activity in their myths ascribed to the 'god'.  Some statue of Zeus isn't actually the person believed to be on Olympus.  It looks like, represents, the person believed to be on Olympus.  I don't think this is in dispute, not by anyone.

So what's the deal with such a clear and vehement imprecation against idolatry?  There is a clear prohibition against any sort of 'image' of man or beast or fowl in Scripture, I'm curious; why?  The usual answer is that it's distracting from worship of the One true God, Creator of those things normally cast or shaped, and the Creator of the things imaged. 

The point being that He is neither man nor beast, so there is no true representation possible.  The worship of the God of Israel reinforces this concept.  All items that could have been used as a 'focus' of attention during worship of Him were hidden.  The bronze snake from the desert was put in the ark along with the 'budding staff' of Aaron, the broken tablets of the Ten Commandments, a jar of mannah, and so on.  Then the ark itself was secreted away behind curtains within the deep dark recesses of the Temple.  So worshipers would only be able to see the building where they knew those object were housed, not the objects themselves.  The focus remained on the invisible God.

But the people bowing themselves before a figure of a man/bird/fish/lion-thing really didn't think that the object in front of them was whatever deity they worshiped.  They believed their deity was 'invisible' as well.  So why the hiding?  Well, I don't know.  I'll just say it and outright because I think anyone reading this already knows I don't know.  For most people the explanation in the previous paragraph is probably sufficient, so you need look no further for 'ideas' or 'theories'.  I will pose two.

First, I suspect that there is a psychological reason.  It is the Creator of this universe who also created our human brains/minds, and I believe He is well aware of our psychological make up and weaknesses.  So, I suspect that focus on the object seen becomes more important, more influential, and more fixed in our minds than the 'Invisible God of All Things'.  I think the truth of this is borne out unfortunately in churches where disputes over trivial 'objects' and 'trappings' sometimes take precedence over focus on the One True Invisible God.  So, they are distracting, but on a more psychological, deeper level than just what we see when we bow ourselves down to something.  In this way, a cross, statue, painting, window, or whatever can cause the same problem.  Some of you may be thinking Catholic right now, but any Baptists reading this could easily substitute 'carpet', 'drapes', 'paint color', 'furniture', or even people and note the same problem.

Beyond the psychological possibility I think another issue is the understanding of 'holiness'.  Simply put, anything exclusively dedicated to the service or use of God (or a deity) is holy; it's not to be used for common (profane) purposes.  Rather than get into a protracted discussion of holiness itself and how I believe God uses and defines the term, I want to look specifically at why the use of idols may damage His purpose in holiness.

Idols are closely tied to a 'shrine' whether small ones in a home or larger ones in a location, to entire temples.  Things in and around the idol, within the sphere of the 'shrine' are considered holy.  In a sense this is what the Jewish Temple was in Jerusalem.  The object within, but also the grounds around were considered holy.  It's clear in Leviticus and other places that this is what God taught the Sons of Israel.  But it was never the whole understanding of the term.

The people of Israel were also called a 'holy nation', a 'kingdom of priests', and designated as a 'chosen people' making even the normal 'common' person someone holy.  The nation was supposed to be a 'shrine', their communities, homes, and national boundaries.  This changes some fundamental understanding of 'holiness'.  There were prescribed behaviors they were to follow, not just in the Temple, but in their homes, communities, and as a nation.  There were elements of the very basic elements of their lives where God insinuated Himself.  There truly was no 'shrine' in Israel, they were the shrine.

It's the representative idol worship around them that distinguished them and made them different.  That is what made them holy; they were different.  Some, very powerful nations, considered them atheists because they would not worship idols.  They could not conceive of a form of worship that was not 'representative'.  These 'idols' formed the diplomatic means to connect nations, their myths formed common bonds, and their practices enabled trade and commerce.  Israel stands alone outside this 'fraternity' of idolatry.  Like circumcision, Sabbath-keeping, and their dietary rules, this refusal to worship like the other nations caused difficulties for them wherever they went, with whomever they dealt.  That was the idea; it was by design; they were holy to the One True God.

So, that's my theory (or two of them), and while not very exciting or enlightening, and not even close to a full explanation; I think that between the three ideas, I have a better understanding of why 'images' are problems for my Master.  But I also think I have a good clear admonition to not let 'things' distract me from my Master; not people, crosses, flooring, clothing, trappings, sound systems, screens, music, or instruments.  None of this stuff or people should be able to drift my focus from my Master.  For, as the people of Israel considered themselves holy, so do I; psychologically and socially.

Who Am I To my God?

Who has measured the waters in the hollow of his hand
or marked off the heavens with the span of his hand?
Who has gathered the dust of the earth in a measure
or weighed the mountains in a balance
and the hills in the scales?
Who has directed the Spirit of the Lord,
or who gave Him His counsel?
Who did He consult with?
Who gave Him understanding
and taught Him the paths of justice?
Who taught Him knowledge
and showed Him the way of understanding?
(Isaiah 40:12-14 HCSB)

One of the frustrating things about Job is that God never answers Job's challenge as to why Job was suffering.  It is a difficult book in which to find a 'comfortable' answer to the problem of evil and suffering in the world.  God's answer to Job is essentially to ask, 'Who are you to ask me anything?' which is not what we want to hear.  It works for Job though, and he is restored.

Here, in Isaiah's word of encouragement to the Jewish Exiles in Babylon, it sounds somewhat similar to God's response to Job, 'who are you to question God?'  The questions sound silly compared to who God truly is and what He's done.  They are supposed to sound silly.  They bring into sharp relief the faith of the people; the lackluster, thin, weary faith of a people tired of their circumstances.

So, God has measured all the waters in the hollow of His hand.  In the day of Isaiah, the world was thought of as table on legs (pillars) and covered by a dome.  But it was surrounded by water.  Think about it, water came from the sky, so there was water up there.  Water could be found by digging deep enough, so there was water below.  There were streams, rivers, and a sea.  Water was everywhere.  So when God holds the 'waters' in His hands, that's more water than we might first imagine.  It rivals the water we know is on the earth today.  The idea is that the hands of God are big hands.

God has marked off the heavens with the span of His hand.  So that dome over the earth He hammered out in creation, He measures it with the space between His pinky and thumb spread out, a span.   But we know the 'heavens' to be much larger than a dome over the earth.  We've renamed it 'the universe' and it is immeasurably huge.  I don't think the imagery needs adjusting though.  I suspect that using the imagery of the universe being God's 'desk decoration' would fit nicely into the point the writer is trying to make here.

He has measured the mountains, the dust, and hills in scales.  Again, God is unbelievably HUGE!

But who has guided Him?  Who has given His Spirit direction or counsel, increased His understanding, taught Him the ways of justice or knowledge, or understanding?  Obviously, no one.  It's a rhetorical question to draw out the silliness of the people's lack of faith; their irreverent questioning of the unknowable One.  Later on, the poet states that God's understanding cannot be measured for depth. 

But the poet is writing to encourage, to lift up, and lead people out of their focus on their circumstances.  He is leading them to turn their focus on their God, their Maker, the One having created all things, including their enemies.  He is posing these questions much in the same way God posed them to Job, to lead him back into faith.  It's as if to say, "I've got you covered, why would you doubt Me?"

So, I read these questions.  I too look at my circumstances.  My biggest issue is that I don't like one particular aspect of my job.  But it's my wilfulness and not the job that is the problem.  My focus has been on me and what I want.  I'm being selfish.  I have excuses for being selfish.  I have plenty of them.  But then I have to ask these questions.  Suddenly, my selfishness stands in stark contrast to my Master's character.  Had He been selfish, He would have left me lost.  But He redeemed me.

So, having been redeemed by the One whose understanding cannot be measured for depth, why would I then be frustrated by an aspect of the job He provided?  Am I smarter than Him?  Should I have counseled Him, or taught Him the way of understanding, or the paths of justice, or anything?  Duh, of course not!  Even asking the question is silly, but my lack of acceptance of what my Master has provided does exactly that.

What I mean is that when I refuse to accept willingly the circumstances provided by my Master, then I ask those very ridiculous questions.  He led me to this place, provided this job as I went, and has kept me in it as I have worked.  But this past year, I have fought it.  I have railed against one particular aspect of this job and convinced myself that is is not in my character to do it.  What am I thinking?! Seriously?

How can I charge that an aspect of the job given to me by the One having created me and shaped my character, the One constantly changing me, metamorphing me more into the image of His Son, gave me a job that is inconsistent with my character?  Really?  I know more about that than He does?  I know enough about the purpose and direction He is taking me that I know this is the wrong job?  And I know this because there is only one aspect I don't like.  You see how amazingly ridiculous I'm being about my job? 

I will accept my job.  I will take on the spiritual discipline of my job, all it requires, and I will learn to love it, and through it, my Master more deeply.  I will start today, hour by hour, and do the thing I'd rather not do.  I will do it in the afternoon's when I'm tired, the mornings when I'm sharp, the mid-day when I'm ready for something else, and the end of the day when I'm having trouble seeing the point.  I will do it.  I will do it for my Master Who gave it to me; Who blessed me with it, and sees a purpose in it.  I will do it.  To me, that is faith; small and somewhat petty, but faith.

The Wait of The World 2: More Lessons Learned

Why do you say, O Jacob, and assert, O Israel,
  "My way is hidden from the LORD, And the justice due me escapes the notice of my God"? 

  (Isaiah 40:27 NASB)

One element of Hebrew poetry is parallelism, and within that can sometimes be found chiastic structures (parallels forming an 'X').  The reason chiastic structures are important elements is that the 'crux' of the structure forms the focal element of the poem.  So it helps understanding the poem to be able to spot these structures.

In this verse is the only full chiastic structure I could find in the last passage of Isaiah 40 (v. 27-31).  There could be many more before this, and this could form a part of a larger chiastic structure, but I didn't look anywhere but in the last 5 verses.  The reason this one is interesting is what forms the crux.

The major parallel structure is found in the quote, and the parallel is chiastic in nature.  There are three repeated elements, and they are repeated in exact reverse in the second half of the parallel (see the image below).  So elements A, B, and C are repeated in a, b, and c, but in reverse order.  This focuses importance on element B/b.

The way these elements show up in the quote is as follows:

• A = 'hidden'
• a = 'escapes notice'
• B = 'my way'
• b = 'justice due me'
• C = 'LORD'
• c = 'my God'

So, literally:

Hidden / my way / from the LORD
Of my God / the justice due me / escapes the notice

So the focus of the quote (and therefore the exiled Israelites) is their way and their justice.  It's on them. 

That's what this poem taught the first audience, what they understood it to mean.  Is it any less of a critical lesson today?  We as believers and followers of Jesus are in 'exile' in a sense since we're not home yet.  We long for that home, for restoration, for completeness, and for the presence of our King.  Yet it's the focus on our situation, what we don't have, what we want, our rights and entitlements that keeps us from experiencing the Kingdom; the presence of our King in this exiled state.
This is the dangerous trap I fall into; focus on my way and my entitlement.  It blinds me to the eternal qualities of my Master.  What I have heard, what I have known of my Master I forget and ignore because I'm too focused on my own stuff.  The power I lack and the endurance I need come from the One I have been ignoring!  The solution I seek through my own power and ability is obscured by my own self-centered (and therefore self-destructive) attitude. 


Today is time for a change.  The challenge for me is learn this lesson for today, all day, every hour; in dealing with my customers, my family, my co-workers, and my community.  Will I focus on the eternal qualities of my Master, will I 'hope expectantly' in my Master knowing what I have heard, and living that out?  The alternative isn't pretty, and hasn't been working; so the only thing I have to lose is more time spent as a loser.  I think I can do without more of that.

Wait of The World

Why do you say, O Jacob, and assert, O Israel,
   "My way is hidden from the LORD, And the justice due me escapes the notice of my God"?
Do you not know? Have you not heard? The Everlasting God, the LORD, the Creator of the ends of the earth
  Does not become weary or tired. His understanding is inscrutable.
He gives strength to the weary, And to him who lacks might He increases power.
Though youths grow weary and tired, And vigorous young men stumble badly,
Yet those who wait for the LORD Will gain new strength;
  They will mount up with wings like eagles, They will run and not get tired,
  They will walk and not become weary.  

(Isaiah 40:27-31 NASB)

I 'stylistically' broke up the above passage into some sort of poetic structure.  The meter is lost in translation, and the parallelism is obscured somewhat.  I went through and connected the poetic parallels to a degree (there are overlapping elements I didn't 'map').  And I peered into the message the writer was sending to his audience on behalf of his Master.  Strangely enough, I learned some things:

1. The people of God complain (even today) about Him.
2. The complaints of God's people are expressions of thin faith or no faith.
3. The qualities of the God of Israel refute the complaints of His people.
4. Two of those qualities, endurance and the source of endurance in people, form the focus of this message.
5. Even those expected to outlast everyone come to the end of themselves at some point.
6. Those relying of the God of Israel never do.

These are the surface things, clearly stated and supported by the parallelism and comparisons of the passage.  But then I add myself to the passage; I am the complainer, I am the one tiring out and fatiguing.  And I am the one with thin faith.

The question beginning this passage is an excellent one, "Why complain?"  Why would I complain about my Master?  What circumstances could I be in that would refute or even disparage His eternal qualities and promises?  What has He done that is not sufficient for me?

The 'audience' of this passage reside in exile from their homeland.  They are captives and cannot return.  If they did, they would return to rubble and ruin.  They were 'waiting' on their deliverance, and it was slow in coming.

This is not my circumstance.  My life is ridiculously good, hilariously so.  And yet, my problems still obscure my view of my Master's eternal qualities.  How can this be?

My view is obscured because I focus on me.  The litmus test is my perspective, my feelings, my thoughts, my attitudes, and my actions.  When all those things within my boundaries become my 'world' I will complain about my Master.  I complain because all those things are insufficient to accomplish anything but to point out how insufficient I am to deal with this world. 

Hopefully, I wake up quickly, refocus on my Master, and gain that sustaining perspective found only with my Master.  I'm not waiting on my 'deliverance', I'm waiting on my Master.  Paul can say that he can do all things through Christ who strengthens him because of his focus on his Master.  That's the only way.  And so it is for me.  Will I be distracted by my circumstances and complain, or will I wait expectantly on my Master and mount up as if I were an eagle?  I'm ready for some 'flight time'!