Gospel Centered Idolatry

Thomas Chalmers, in his classic sermon entited, “The Expulsive Power of a New Affection,” correctly ascribes subjective power to subjective affections, for love does have an expulsive power, whether one loves God to the despising of self, or loves self to the despising of God. But he incorrectly sides with objective justification, full pardon and gracious acceptance as the power that creates love and the engine that empowers sanctification. He is right to suggest that a new affection has expulsive power, but wrong to suggest that the source and power of a new affection is primarily in the indicative benefits. Jonathan Edwards, on the other hand, sided with regeneration for the obvious reason that without a new nature, the natural man can only be constrained by outside considerations (the indicatives) to superficially walk in newness of life (the imperatives). Such considerations mght produce change that rises as high as the outward performance of the Legalist, but it is still only the superficial height that self-love alone can achieve. The Spirit’s work of illuminating the higher glory and beauty of Christ to the soul is the only source of an affection that can be called new. If the expulsive power of a new affection does not dethrone self as one’s primary concern in life and theology, then what exactly is being expulsed by the power of the gospel? If one’s religion does not surpass one’s primary concern for what’s in it for oneself, then one’s self-love may have an expulsive power, but it will be the light of the glory of God in the face of Christ Jesus that is expulsed by the power of self-love. The irony of the cross was that Christ was crucified by those who already had a knowledge of God’s steadfast love and rejoiced in spiritual priviledges. The proper force and source behind the believer’s love for God is not found in the objective benefits as they reflect upon the believer’s high privileges, but God’s power alone as it is exerted in the soul by the Spirit imparting a new heart, new affections and a new principle of action that did not exist prior. Good fruit is produced only by a good tree, and however constrained by outside forces, a bad tree cannot be manipulated to produce fruit contrary to its nature.

Everybody's thirsty. We're thirsty for a world without suffering. A world defined by peace, joy, and love. We're thirsty for paradise. How do we try to quench this thirst? We sip saltwater. We consume things that look, feel, and sound as if they'll quench our thirst, but they only make us thirstier. Sipping Saltwater points us to the only drink that will satisfy us now and eternally-Christ's living water-and shows us how to drink it. Book jacket.

An idol is a good thing. It is good because God created it. Nothing exists that God did not create and God created all things good. So sex can be an idol, but before it was an idol it was a good creation of God. Materialism is an idol, but to have a material world was God's idea in the first place. Workaholism is an idol, but work is itself a good gift of God. What turns these good gifts of God into idols is what we have done with them. So we have common forms of idolatry expressed in consumerism, individualism, narcissism, careerism, and hedonism; while there are less familiar expressions found in omnism, fatalism, Gnosticism, relativism, positivism, and reductionism. We have put these and other things on a pedestal and made them into mini-gods. In the end they fail to deliver what they promise. These twelve mediations on a scriptural passage by faculty members of Wycliffe College, Toronto, emphasize that the good news is that God can redeem idols. Each one can be restored to its proper place in God's created order and placed under God's authority.

The heart of the biblical understanding of idolatry, argues Gregory Beale, is that we take on the characteristics of what we worship. Employing Isaiah 6 as his interpretive lens, Beale demonstrates that this understanding of idolatry permeates the whole canon, from Genesis to Revelation. Beale concludes with an application of the biblical notion of idolatry to the challenges of contemporary life.

Do you know the difference between true and false worship? Can false worship be true worship? Is God honored by false worship even when you are sincere in giving it? Knox defines idolatry as, “all worshipping, honoring, or service invented by the brain of man in the religion of God, without his own express commandment.” Are you an idolater? As much as this might be a hard question to consider, it is an appropriate question in light of God’s directives in Scripture to regard him as holy in corporate worship. In considering the sin of idolatry, whether directly worshipping sticks, stones and idols, or being part of a deviant worship service in a 21st century church, such thoughts on worship are exceedingly relevant for us today. Without coming to God as God requires, we do not worship God as he has instructed us in scripture. Knox’s treatise on True and False Worship demonstrates the inescapable consequence to consider whether you are worshipping God in the vanity of your own mind, being directed by the dictates of another aberrant mind, or, whether you are engaging in true worship as God requires. Considering this is not a vain thing, for as God says to Moses, “For it is not a vain thing for you; because it is your life,” (Deut. 32:47). Professing Christians must consider that it is God alone who determines the manner in which sinners approach him. On this, and this alone, they are to tender up to God his due. This work is not a scan or facsimile, has been carefully transcribed by hand being made easy to read in modern English, and has an active table of contents for electronic versions.

What are the origin and meaning of the words "greed is idolatry" found in Ephesians 5:5 and Colossians 3:5? In what sense are the greedy guilty of idolatry? Many different answers have been given to this question throughout the history of interpretation. In fact, a consensus exists on only one score -- that the expression serves to vilify greed. Brian Rosner ably takes on the challenge of interpretation by tackling the phrase as a metaphor, structuring his argument around an intriguing comparison to mountain climbing. From this vantage point, he offers a thorough history of interpretation of the phrase, including a study of the origin of the concept of idolatrous greed in biblical and Jewish sources. Rosner concludes that the comparison of greed with idolatry teaches that to desire to acquire and keep for oneself more money and material things is an attack on God's exclusive right to human love, trust, and obedience. With this work comes a stunning, fresh understanding of familiar terms -- "greed," "idolatry," and even "God" -- challenging both the church as a whole and individual believers to consider the far-ranging implications of our materialistic world. The first full-length study of this intriguing Pauline expression, Greed as Idolatry has profound implications for theological ethics today.

1 Cor 8.1-11.1 is concerned with the subject of idolatry in first-century Christianity and ancient Judaism. Jews and Christians differ over what constitutes idolatry and even within ancient Judaism and early Christianity there was no consensus. In this book, a set of definitions are created which are applied to the examination of the various relevant Diaspora Jewish literature, inscriptions and papyri, and finally the NT passage. This examination reveals different attitudes adopted by different Jews towards idolatry, which serve as parallels to the three positions in 1 Cor 8.1-11.1, 'the strong', 'the weak', and Paul. The resolution of the issue of idolatry lies in the question of who determines what is idolatrous and what constitutes proper Christian behaviour. This is accomplished through a comparison and contrast between leadership structures within Diaspora Jewish assemblies and the Corinthian church. Almost all the definitions of idolatry set up are operative in Paul, whose way of resolving the issue of idolatry is by appeal to biblical history. By insisting on his authority as the founding apostle and father of the Corinthian church, Paul can issue the injunction to the 'strong' to flee from idolatry because idolatrous behaviour would incur the wrath of God and lead to God's punishment, which is the loss of one's eschatological salvation. For the Diaspora Jews, the 'final court of appeal' was the law; but for the Corinthian church, the authority Paul sets up is Christ, the gospel, salvation, and Paul himself as the founding apostle.

Lots of Christians talk about the gospel, but how many really understand the gospel and know how to apply it to their lives? Featuring nine self-contained lessons with discussion questions, articles, practical exercises, and comprehensive leader’s notes in the back, The Gospel-Centered Life helps participants understand how the gospel shapes ...