Digging Deep

June 15, 2010

Plastic Jesus

I’m speaking at a Christian camp/conference up in Wisconsin right now and I’ve been reminded of something that continues to drive me in ministry.  I remember watching a little girl many years ago as her parents took her up to look at a nativity scene on the lawn of the church.  Seeing the bundle of cloth in Mary’s arms, the little girl leaned over and looked inside the folds. 

“Who’s that?” she asked her parents.

“Well, that’s Jesus!” they replied.

The little girl leaned forward and rapped baby Jesus on the head with her knuckles.

“But he’s plastic!” the little girl exclaimed.

I think we all too often ask people to follow a plastic Jesus:  a Jesus who is slick and shiny and impervious to the elements and hollow inside.  In short, a Jesus who isn’t real.  We skim over the stories and camp on the obvious and offer surface-level answers to deep and difficult questions.  And then we get frustrated when they don’t seem to “get” it.  No wonder.  What we’re asking them to “get” doesn’t deserve their time or their attention and certainly not their lives. 

But the more I strive to show people the real Jesus, the Jesus who bursts unbidden from the pages of the Gospels if only you give him half a chance, the more convinced I am that people will do anything to follow him…if only we let them see him as he is.

Probably my favorite moment in ministry for this whole year…maybe for this decade…came today.  A middle-school girl asked me a question about “really all of it, you know…the whole heaven and hell thing.  The cross and forgiveness, you know?  I mean, I don’t get it.  How can Jesus do that?  What are they talking about?”

So I explained it.   God’s plan of salvation and all that, you know?  And as I talked I could see her connecting to it for maybe the first time, not because my explanation was clearer than any she’d heard before, but because I had been working so hard to let the kids see the real Jesus and now, suddenly, she saw Jesus as a real person who did this real thing for her on a real cross and…well, I guess it was just real for the first time.

When I was done, she looked at me for a long moment and then said, “Oh…” and this big smile lit up her face.  “Oh…so that’s what it all means.  I get it!” 

It just doesn’t get any better than that.

April 21, 2010

Cultic Prostitution?

Filed under: Biblical Studies, Craig Smith, Theology — Tags: , , , — Craig Smith @ 7:10 AM

How’s that for a provocotive post title? 

One of my favorite things about being a Christian speaker and teacher is that I get asked all kinds of interesting questions.  Today I was asked about whether God forbids prostitution or merely forbids temple prostitution (also called cultic prostitution; the act of engaging in prostitution as part of a religious observance).  The reason for the question is that the Bible seems to speak most directly against temple prostitution but has less direct prohibitions against prostitution more generally. 

In reality, however, the Bible prohibits all forms of prostitution fairly clearly, although there’s a translation difficulty that can make this issue seem less clear than it actually is.

For instance, Deu. 23:17-18 uses the two Hebrew words for prostitution, qadesh and zanahNone of the daughters of Israel shall be a cult prostitute (qadesh), nor shall any of the sons of Israel be a cult prostitute (qadesh).  18 “You shall not bring the hire of a harlot (zanah) or the wages of a dog into the house of the LORD your God for any votive offering, for both of these are an abomination to the LORD your God.

Within Semitic language groups generally, qadesh meant a cultic prostitute whereas zanah was more typically used of a common prostitute.  However, Deu 23:17-18 connects them as being essentially the same by speaking of cultic prostitutes and then immediately stating that the wages earned by a common prostitute (zanah) could not be brought into the temple.  While this does not explicitly forbid common prostitution in the same way that it forbids cultic prostitution, it is is clearly a prohibition against any woman or man being either kind of prostitute (i.e. if the money earned by prostitution was unacceptable to the Lord, then even more so is the means by which it was earned).

Every occurrence of qadesh in the Hebrew Bible appears to be paired with zanah, strongly suggesting that the Hebrews saw no distinction between cultic and common prostitution.  That being the case, the prohibition of Deu 23:17 should probably be translated as “none of the daughters of Israel shall be a prostitute” instead of  “…none…shall be a cult prostitute.”  Again, while some Semitic languages used the two words distinctly, the Hebrew usage of qadesh and zanah appear to be essentially synonymous.

Support for this translation is found in the LXX which renders both qadesh and zanah as pornē (There shall not be a harlot (pornē ) of the daughters of Israel, and there shall not be a fornicator (pornē ) of the sons of Israel; there shall not be an idolatress of the daughters of Israel, and there shall not be an initiated person of the sons of Israel. 18 Thou shalt not bring the hire of a harlot (pornē ), nor the price of a dog into the house of the Lord thy God, for any vow; because even both are an abomination to the Lord thy God).  This clearly means that the first translators of the Hebrew Bible understand the two Hebrew terms to be synonymous. 

Consequently, although some English translations distinguish between the two Hebrew terms, translating one as a cultic prostitute and the other as a common prostitute, this distinction is probably not intended in the majority of the Old Testament passage which use the two words (although there are certainly some places where the distinction may still be meaningful).  Thus, prohibitions against “temple prostitution” are almost always prohibitions against “common prostitution as well.”

April 12, 2010

Filed under: Christian Living, Craig Smith, Encouragement — Tags: , , — Craig Smith @ 3:17 PM

The following is an excerpt from a recent message.  Listen to the full audio version here.

Because we all get the spiritual wind knocked out of our sails from time to time, God commands us to encourage one another.  But what does Biblical encouragement look like?  It’s not just saying “you can do it!”  Biblical encouragement isn’t a pep-talk.  It’s a pit-crew.  It’s not someone standing on the sidelines saying “go get ‘em!” but someone waiting on deck to change your tires, fuel you up and get you back out on the track. 

Let me offer three characteristics of Biblical encouragement:

 1.   Biblical encouragement is steeped in God’s Word

 Biblical encouragement is steeped in God’s Word.   See, encouragement begins with the end in mind.  It seeks to give someone what they need to move from where they are to where they need to be.  But if we’re trying to move them to where we want them to be, then our “encouragement” is really nothing more than selfishness.  When a husband “encourages” his wife to go out and have some girl-time with her friends so that he can watch the game without being interrupted, that’s not biblical encouragement. Biblical encouragement seeks to move someone from where they are to where God says they need to be, and to do that we need to understand from His word where they need to be.

 Biblical encouragement has to be steeped in God’s Word because biblical encouragement depends on truth, not platitudes.  Biblical encouragement doesn’t sing “the sun will come out, tomorrow!” No, it says, “God has not given up on you.  God will never give up on you and He who began a good work in you will carry it on to completion.”

 2.  Biblical encouragement is discerning. 

 Biblical encouragement is discerning.  It recognizes that different people are encouraged by different things and that different circumstances call for different kinds of encouragement.  By the way, I think there are basically four kinds of encouragement:  affirmation, consolation, exhortation and edification.

 a.  Affirmation – helps people see their value and potential, especially when they’ve lost sight of it.  Affirmation can take the form of words or of actions.  You know that game “strength bombardment”?  It’s where someone sits in the center of a circle and everyone else talks about their good qualities.  Some people are really encouraged by that kind of affirmation.  Personally, I hate that game.  I’d rather pull out my own fingernails than sit through that.  But trust me with a significant task because you believe I can do it well, and I’m affirmed. 

 b.  Consolation – recognizes the pain that people feel and acknowledges the legitimacy of their wounds while at the same time helping them see past the horizon of their suffering.

 c.  Exhortation – calls people to live in light of what they know rather than what they may feel at a given moment.  This can be a tricky line to walk.  On the one hand, if we tell someone to get it together and move on without allowing them time to heal from genuine wounds, we may just be creating an army of walking wounded.  On the other hand, sometimes sorrow and self-pity can cloud people’s vision and sap their strength, creating a well of despair that it can be very hard to climb up out of.  Illustration:  Crying Children.

 d.  Edification – gives people practical steps to enable them to move from where they are to where they need to be.  Sometimes this means helping them see something about themselves or their situation that they haven’t understood.  In that sense, this kind of encouragement could be called education, but remember that biblical encouragement is about pouring strength into someone so that they can live out God’s will for their lives.  Sometimes we can show people what they need to know, but sometimes it means coming alongside them, putting their arm over your shoulder and loaning them your strength as you take the next few steps together.

Biblical encouragement is discerning in that it offers the kind of encouragement that is most fitting for the situation or for the person who needs to be encouraged.

 3.  Biblical encouragement is personal.

 The only way to know how a person will be most encouraged or what kind of encouragement is required in a particular situation is to know the person you’re trying to encourage.  That’s why the greatest encouragement almost always comes from those who know us best.  Now, this means two things.  First, if you want to be an encouragement to someone, you need to take the time to get to know them, or at the very least, to know the situation they’re facing. This usually means learning how to listen.  Second, if you want someone to encourage you, then you have to be willing to let yourself be known.

February 17, 2010

Awake

Filed under: Christian Living, Craig Smith — Tags: , , — Craig Smith @ 9:46 AM

I’m at my home church this weekend, something I really value since the whole Christian speaker gig keeps me on the road and away from home too many Sundays.  This weekend I’ll be serving as lead worshipper.  As I’ve been preparing, I’ve been thinking about a new song we’re going to do:  Christ Is Risen by Matt Maher.  If you haven’t heard it yet, you should definately check it out.

Somewhat ironically, though the song is a bit edgy, the text of the song is borrowed in large measure from the words of John Chrysostom who preached during the late 4th and into the early 5th century.  A liturgical reading from Chrysostom, still used today in Greek Orthodox churches, has the people say:  “Christ is risen from the dead, conquering death by death, and to those in the tombs, bestowing life.”

Matt Maher has turned this into an invitation.  His chorus reads:  Christ has risen from the death, conguering over death by death, come awake, come awake, come and rise up from the grave!

I love that line!  I don’t know if Chrysostom or Maher had it in mind, but this line reminds me of

Isaiah 60:1-5: 
This passage is most directly a promise to the nation of Israel as a nation, but it contains hints of glory that are applicable to all of God’s people whether Jewish or not.  I am particularly struck by the call to “Arise, shine, for your light has come” and the promise that kings will come to “the brightness of your rising”.
Am I fully awake?  Can the world discern the brightness of my rising?
“Arise, shine; for your light has come, And the glory of the LORD has risen upon you. 2 “For behold, darkness will cover the earth And deep darkness the peoples; But the LORD will rise upon you And His glory will appear upon you. 3 “Nations will come to your light, And kings to the brightness of your rising. 4 “Lift up your eyes round about and see; They all gather together, they come to you. Your sons will come from afar, And your daughters will be carried in the arms. 5 “Then you will see and be radiant…

“Arise, shine; for your light has come, And the glory of the LORD has risen upon you. 2 “For behold, darkness will cover the earth And deep darkness the peoples; But the LORD will rise upon you And His glory will appear upon you. 3 “Nations will come to your light, And kings to the brightness of your rising. 4 “Lift up your eyes round about and see; They all gather together, they come to you. Your sons will come from afar, And your daughters will be carried in the arms. 5 “Then you will see and be radiant…
This passage is most directly a promise to the nation of Israel as a nation, but it contains hints of glory that are applicable to all of God’s people whether Jewish or not.  I am particularly struck by the call to “Arise, shine, for your light has come” and the promise that kings will come to “the brightness of your rising”.
Am I fully awake?  Can the world discern the brightness of my rising?
 

 

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