Every family has one; a beloved story that occurs during a particular holiday.  In our family it is the time my cousin’s antics upset the “kid’s table” which my grandmother had set with china and crystal “just like the grown-ups' table” during a Thanksgiving meal.  We still tell that story whenever we’re together and note that after that, the kid’s table was set with more kid-friendly plates and cups!  The same could be said of the Gospel of John, although this aspect of John’s writing is often overlooked.  John relates much of his Gospel account to events surrounding the Jewish festivals because Jesus did an overwhelming majority of His public ministry at the Temple during those special holidays.  In fact more than half of the 879 verses in the Gospel of John are related to an event that occurred during one of the feasts.  Why would Jesus choose these particular days to preach, minister and reveal Himself to the people of Israel?

            The obvious reason is that He was able to reach large masses of people in a short amount of time.  The Temple was the center of Jewish worship and devout Israelites would travel there for the festival celebrations.  But that is not the only reason Christ chose these holy days to engage in public ministry.  Christ used the festivals (and the commands to observe them) as a backdrop to reveal specific characteristics of Himself depicted within those holy days to Israel and to mankind at large.

            John records Jesus’ participation in Passover (Jn. 2:13-3:21; 6:1-71; 12:1-20:31), Rosh Hashanah (Jn. 5:1-47), Sukkot (Jn. 7:10-21), and Hanukkah (Jn. 10:22-39).  The Passover celebrations serve to introduce and point to Christ’s role as the Lamb of God and His credentials as the Messiah.  Whether He is cleansing the Temple, celebrating the Passover meal with His disciples or debating religious leaders, against the backdrop of Passover these actions cause us to sense the zeal with which Jesus celebrated these treasured holidays.  When Jesus went to Jerusalem to celebrate the Feast of Trumpets (Rosh Hashanah), His actions and words harked back to the prophecies of Joel (Jl. 2:1-3:21) and Zephaniah (Zeph. 1:14-16) using the central symbol of the shofar (trumpet) as a call for repentance because the time of judgment was drawing near (also a central theme of the fall festivals).  During the high light of Sukkot (the Feast of Tabernacles) Jesus again uses its imagery to illustrate the nature of His upcoming death.  The symbolism of the Outpouring ritual and the Fire Ceremony (lighting of the enormous candlesticks in the Temple courtyard) speak of the ordeal He will go through when He takes upon the sin of the world.  But they also illustrate the work of His Spirit in the life of the believer.  Hanukah is perhaps the most surprising feast found in John as it does not appear in the list of God’s holy days in Leviticus 23 (4-44).  However, in celebrating Hanukkah Jesus was relating to Israel’s historical past and prophetic destiny and its two themes (dedication and light) also point to the nature and work of the Messiah.

            When the book of John is viewed through the lens of these festivals, three major truths become evident.  First, Christ is prefigured in all the feasts and He has a strong bond with the Old Testament types, symbols, and prophetic announcements made in them.  Secondly, there is a rich and deeper meaning found in the words and actions of Christ spoken during these celebrations which demand us to see the consequences of how we respond to Jesus’ words.  And lastly, the signs and miracles which occur at these feasts provide us with confidence in Christ that He is the One foreshadowed in them.  In the same fashion that the miracles of the Old Testament signified God was at work in the midst of His people, the miracles of Jesus testify that He is indeed God in the flesh (Jn. 1:14).

              But more importantly, and John’s main reason for drawing out this wonderful imagery is not to impress us with Christ’s status as the Son of God or His amazing power.  Instead John writes that these things were written so that we might believe (Jn. 20:31) and belief requires a response in the way the live.  Do we really believe Jesus is the “bread that came from heaven”?  If so, then where do we go for spiritual nourishment?  Do we believe that Jesus is the Living Water?  If so, then what well do we draw from when we are thirsty?  Do we really believe Jesus is the Light of the World?  Then whose light are we using to guide us each day?  If we believe that John’s witness is true (Jn. 5:33), that Christ’s works attest to His authenticity (Jn. 5:36), that the Father affirms His words (Jn. 37-38), and that the Scriptures also confirm this (Jn. 5:39-47), then what we do and say in the coming week (and for the rest of our lives!) will also bear witness of the same.

Ann H. LeFevre, M. Div.
https://www.annhlefevre.com; Olivetreeann@mail.com; https://www.linkedin.com/in/annhlefevre; https://www.facebook.com/ann.h.lefevre

            There are some pictures that everyone enjoys looking at such as the glow of the sun poking over the horizon in the morning or the unfolding layers of soft and muted hues across a mountain range on a misty day.  No one turns away from these beauties but there are pictures that can cause us to turn our heads at their intensity and graphic revelations.  Some may be compelling and drive us to examine our thoughts and attitudes toward their subject.  But others will repulse us and we will struggle to erase their memory in order to get past the unnerving image.  These images although frozen in time are still transitory in some ways.  The disgust over some of them can change from era to era or generation to generation depending on the subject matter.  These photos are what I call “Ugly Pictures”, but they are nothing compared to the ugliness of sin and in many ways are the result of its residence within humankind.  Like unsettling images, we try to turn away from sin or redefine it, but in God’s eyes, it can only be removed in one specific way.

            In the early 1980's, a popular Christian musician by the name of Steve Taylor, wrote a scathing musical commentary called "Whatever Happened to Sin?", which hit the Christian radio airwaves and immediately became a hit.  Taylor's satirical song attacked branches of Christianity which had turned away from God's Word and embraced the reasoning of the world in order to accept behavior completely opposite of God's will.  Although Taylor's song was popular, not many paid attention to its point.  Who really wants to be confronted with sin?  It's an ugly picture no matter what way you look at it.

            Yet the Bible is very clear on the effect of sin.  It has irrevocably separated us from God.  Sin in its simplest definition is rebellion against God.  It is falling short of God's standards; missing the target.  Although we were created to be in community with God, sin has corrupted human nature so that humankind is hostile to God.  Sin causes us to be held captive to our baser emotions and desires, constantly fighting with and being unwilling to submit to God's ways, and therefore it has not only corrupted individuals, but society at large as well (Romans 7:21-25).  The Bible teaches that sin entered the human experience at a very early stage.  Adam and Eve overrode God's authority by eating from the Tree of the Knowledge of Good and Evil (Genesis 2:15-17; 3:6).  After that fateful decision, sin became an issue that every person must deal with throughout their lifetime.  Each one of us faces decisions on a daily basis that either puts God in authority over us, or puts us over and above God in the same manner of Adam and Eve's choice in the Garden. 

            The Old Testament sacrifices were a constant reminder of the penalty for sin, and the Book of Leviticus drives that point home with verse after verse describing what an Israelite must do to maintain a relationship with God.   Why is God so hot and bothered by sin?  His holiness demands perfection and purity.  Anything other than perfect or 100% pure cannot withstand His holiness (Leviticus 19:2).  The only acceptable substitute to cover the effect of sin was the blood of a sacrificial animal (Leviticus 17:11).  Why blood?  The Bible does appear to be interested in the subject!  Of the 406 times it is spoken of, the majority lie in the Old Testament; but blood is also mentioned 97 times in the New Testament.  Blood is called the “seed of life” for obvious reasons.  Without blood, you cannot live.  Imagine yourself as an ancient Israelite who has come to the Tabernacle with another sacrifice to make a payment for sin.  You place your hands on the animal's head and the priest offers a prayer for the transfer of your sin to this innocent animal.  As you watch its life slip away, you recognize the severity of your predicament.  Had not this animal died for you, you would be there in its place.

            Sin is an Ugly Picture.  Whenever I see it present in current events or within myself, I wish I could eradicate its image from my mind.  I cannot, but for some redefining it becomes a way to circumvent God’s demands and get that ugly picture out of sight.  You can rename it all you want but it’s still sin in God’s eyes.  It must have seemed hopeless, that endless cycle of sin and sacrifice back in ancient Israel.  But it was not.  The Book of Hebrews tells us that God replaced the temporary blood of animal sacrifice with the blood of His Only Begotten Son (Hebrews 9:11-14).  The blood of Christ is an eternal solution to the problem of sin.  As a man, He is able to be the substitute for all people.  As God, His eternal nature makes the payment for sin eternal as well. Therefore Christ has put away the need for perpetual sacrifices through His blood.  We are no longer bound to the obligation of the Law.  We do not need to substitute the blood of an animal for our sin.  Christ has put away the need for perpetual sacrifices through His blood (Romans 5:6-10) and has reconciled us to God forever (Romans 8:1-4).  He replaces those Ugly Pictures with His love (Rom. 5:6-11).

Ann H. LeFevre, M. Div.
https://www.annhlefevre.com; Olivetreeann@mail.com; https://www.linkedin.com/in/annhlefevre; https://www.facebook.com/ann.h.lefevre

            Every photographer has one- a story about finding a picture in an unusual place.  Mine goes like this:  I was traveling along Route 209 and was just about to reach the light at Dingman’s Ferry when I saw it- a “Port-a-potty” sitting off to the side of one of the parking areas along with some paving equipment.  Normally one does not give these things a second glance, but there was something different about this one.  Next to the generic green relief station was a contractor’s bucket and cemented in the bucket was a long pole with a mailbox and newspaper holder on it!  I laughed and thought “Now THAT’S a story that deserves a picture!” and of course I took one.

            Scientists at the Salk Institute for Biological Studies conducted an intense study on the way our eyes see and concluded that we actually do not see with our eyes but with our brain.  While it may seem that it takes very little effort to ‘see’ with our eyes it is up to our brains to process and understand what information is parading before them.  From the time light hits the retina till the signal is well along the brain pathway that processes visual information, at least 70 milliseconds have passed. During this time, a baseball that clocks in at a rather lame 85 mph has already traveled 10 feet! For the player to hit the ball, experience notwithstanding, his brain has to compensate for the delay.  I believe that in the photographic realm that 10 seconds is used to “see” a story beyond the obvious- it’s the ability to look more deeply and that translates into others seeing the story as well.  Kathy Ryan, former Director of Photography for the NY Times Magazine wrote, “Photographers teach us to look again, look harder and look through their eyes.”

            Several words across the pages of the Scripture describe seeing and carry all the nuances of both the action and the mental associations that take place during the process of sight.  The different words used for seeing in the New Testament are particularly clear when applied to Jesus.  The first, blepo, is primarily used to define the physical ability to see or having the faculty of sight.  The second, horao (hoe-rah-oh), means “to see or perceive with the eyes, to look at” implying not the mere act or ability to see but also the actual perception of some object.  The third is even more specific.  Theaomai (thay-ah-oh-my) is seeing more deeply.  It is derived from the verb which means to wonder and is usually defined as “to behold, view attentively, to contemplate” and involves the sense of careful and deliberate vision which interprets the object.  We call this insight.  It’s looking at a person’s face and knowing they’re sad or happy, assessing a situation and seeing that it’s safe or dangerous, sizing up a person’s actions and knowing whether or not they mean what they say.  Jesus had the unique ability to put all three of these components of sight into whatever moment was at hand.

            One thing which Jesus repeatedly took note of was the crowds which followed Him (Mt. 5:1; 8:18; Mk. 6:34; 9:25).  Jesus looked (theaomai) at the crowd in Matthew 9:35-38 with the deepest sense of understanding.  He saw that they were “harassed and helpless” as some versions translate it.  In the Greek these words literally mean torn or mangled and thrown down.  The sheep Jesus saw were pummeled by life.  Barclay described them as people who were wearied from being on a journey that has no end.  Doesn’t life seem like that sometimes?  I think many people might describe their story that way.  Jesus does not see “the sheep” with a quick glance.  He sees their story from the deepest level of His being.  We might say today that Jesus had a “gut reaction” to the sight of them.  The story Jesus sees compels Him to teach the disciples that they are on a mission (Mt. 9:37-38) to procure a harvest so they should seek the Lord’s assistance in reaping it.

            What makes you see is the natural faculty of sight.  What makes you see a shot beyond the obvious is perception or insight.  As a photographer I want to look at my world and see things that others don’t see.  I want to see beyond the obvious.  If my pictures are taken with honesty and precision in the way Kathy Ryan suggested, they will make others “look again and looker harder”.  As a believer I want this kind of seeing present in my walk of faith too.  I want to see what Jesus saw and the way He saw because His kind of seeing makes me look again and look harder. It is the kind of seeing that recognizes sheep without a shepherd.   I don’t want to rush by a scene and miss a visual story neither do I want to rush by a person and miss his or her story.  I want my seeing to be on the deepest level not only for a picture’s sake but even more importantly for Jesus’ sake.

Ann H. LeFevre, M. Div.
https://www.annhlefevre.com; Olivetreeann@mail.com; https://www.linkedin.com/in/annhlefevre; https://www.facebook.com/ann.h.lefevre

            He called me “Twiggy”.  Unfortunately it wasn’t really a compliment which compared me to the top model of the day.  Instead it was a slight jab at my figure.  In today’s culture R. S. would have been called a bully.  But I don’t remember him singling me out.  I think he teased all the girls; behavior quite typical of a boy his age.  Names are not limited to negative uses though.  Instead our “official” or birth name is generally something we’re proud of.  I have often thought about why names are so important to us.  I think it may be due to the fact that names are very much tied in to our identity.  The photographic world is flooded with names as well. The two most recognized names in the digital era are Canon and Nikon.  When a person says “Canon” or “Nikon” it brings to mind a certain quality of that product and the product is recognized by its name.  Therefore it seems to me the Bible has it right when it emphasizes the importance of names.  While there are several well known stories involving names such as Abraham, Isaac and Sarah (Gen. 17:1-21; 18:9-15; 21:1-7), in the Scriptures there is no more important name than the name of Jesus.

            Many people recognized the name of Jesus in His day.  They associated it with several important roles within their culture.  Some called Him “Teacher”, didaskolos in Greek, a word used over 50 times in the New Testament and 29 times as a specific name for Jesus (Mt. 22:16; Jn. 1:38 for example).  Teachers were highly respected and considered authorities on many subjects.  But in the scenario unfolding in Matthew 22:15-22 a group of Pharisees are hoping to discredit Jesus.   They do not respect Him or recognize His authority.  “Should we pay taxes?” they ask.  Their question is intended to trap Jesus but He sees right through their pious disguise answering them with the obvious.  “Whose picture is on the coin?  That’s who it belongs to.”  Opposition silenced.

            Some called Him “Lord”.  The Greek word, kurios (cure-ee-ose) designated someone as the owner or master of property, servants, or a household in general (Mt. 20:8; 21:40; Gal. 4:1; Col. 3:22).  It could also be used as an honorary title toward a person of dignity and authority such as a commander in the army (Mt. 7:21-22, 28; Lk. 6:46) or a Roman procurator (Mt. 27:63).  So it is significant when someone with that kind of authority and prestige recognizes and identifies Jesus with the same respect and places themselves in submission to Him.  That is the case in Capernaum when a centurion seeks out Jesus on behalf of his servant who is gravely ill (Lk. 7:1-10). If Jesus was looking for name recognition, He found it in Capernaum. 

            But perhaps the most important name used to label Jesus was that of Messiah in Hebrew or Christ in Greek (Mt. 16:13-20; Mk. 8:27-30; Lk. 9:18-22).  In 2020 we have lost touch with what this name really meant in the ancient world.  The name Messiah or Christ is related to the action of “anointing”.  Prophets, priests and kings were all anointed and as such “messiahs” or “christs”.  Embodied in this action and title was the idea that the anointed person was consecrated or called to a certain “job” which had to be fulfilled by them.  Throughout Scripture there was one special individual designated as the Anointed One who was to be the supreme Deliverer of Israel beginning with Gen. 3:15 and finding His physical lineage through the line of David (2 Sam. 7:16).  Recognizing Jesus in this role is critical to recognizing Jesus period. 

            The most well-known account of Jesus and this name takes place in Caesarea Philippi.  Jesus asks the disciples what the word on the street is concerning Him.  “What are the people saying about Me?” he asks.  A list of the common conceptions is listed off:  some people think You’re Elijah.  Some think You’re John the Baptist; others a great prophet like Jeremiah.  “Who do you say that I am?” Jesus responds.  Peter boldly states, “You are the Christ” (Mt. 16:13-16; Mk. 8:27-29; Lk. 9:18-20).  It is a simple yet profound statement. 

            Peter and his contemporaries may have been looking more for One who was anointed to deliver them from Roman oppression.  But am I any better at recognizing the reason Jesus is the “Anointed One”?  You can assign Jesus names that describe roles and positions of importance like Lord and Teacher but in the end there is only One Name that designates both Who Jesus is and what He came to do.  The fulfillment of that Name, The Christ (Messiah), enabled Jesus to endure the cross and the suffering associated with it because He understood what it meant and its eternal significance.  “Who do you say that I am?  What is my Name?”  He asks.  How am I going to answer (Phil. 2:5-11)?

Ann H. LeFevre, M. Div.
https://www.annhlefevre.com; Olivetreeann@mail.com; https://www.linkedin.com/in/annhlefevre; https://www.facebook.com/ann.h.lefevre

            Sibling rivalry is one of those tests in parenthood that takes the skill of an Indy 500 driver to maneuver through.  I can think of countless stories, some quite humorous and others not so humorous, which would fit this statement.  My husband Jeff had a brother who, while growing up, insisted his mother deliberately gave him less than the other four LeFevre children.  One day in frustration my mother-in-law meticulously measured out the pudding she was serving for dessert into precisely the same amounts and served them to her children.  She was positive she had exactly duplicated the portions in each bowl, yet she was still met with the plaintive cry, “He has more than me!”

            Many people are confused and misinformed about the on-going tensions in the Middle East.  What is all the fighting about?  When did it all begin?  When will it stop?  Our media doesn’t help us understand the situation much either.  Their biased reporting often confuses the situation more.  How does the Bible explain what we see in current events?  This week we’ll scratch the surface of a case of sibling rivalry that has the spanned centuries.

            The Bible explains that the conflict between the Arabs and the Jews can be traced back to the sons of Abraham, Ishmael and Isaac.  When Abraham and Sarah grew impatient to see the fulfillment of God’s promise, Sarah encouraged Abraham to father a child through her servant.  Hagar conceived but it caused strife between her and Sarah.  After being mistreated by Sarah, Hagar ran away and called out to God for help.  When God came to her aid, He gave her this message concerning the child she would bear.  He would be called Ishmael (God hears) and, “He will be a wild donkey of a man.  His hand will be against everyone, and everyone’s hand will be against him; and he will live to the east of all his brothers” (Gen. 16:12).  In other words, he won’t get along with anyone!  However, God made it clear that Ishmael was not the child of the promise (Gen. 17:18-19).

            When Isaac appeared the Bible tells us the promise was fulfilled (Gen. 17:19, 21:1).  But God did not forget Ishmael.  In Genesis 17:20 we read that God promises to bless Ishmael also.  He too will become the father of a great nation made up of twelve princes.  In Genesis 13 God promised the land of Canaan (now Israel) to Abraham and his descendants.  The land that was east of the Promised Land (Syria, Jordan, Iran, Iraq, etc.) belonged to Ishmael's descendants (Gen. 16:12).  But the blessings associated with the covenant established with Abraham are clearly passed on to Isaac (Gen. 17:21).  At some point during their childhood a rift occurred between Ishmael and Isaac.  In Genesis 21:9 Sarah notices Ishmael’s attitude of mockery and sees trouble ahead.  Abraham is forced to exile Ishmael and Hagar.  But the trouble did not go away and it has remained in the region ever since.

            The strife and rivalry in the Middle East has grown beyond the proportions of two children arguing over inheritance rights.  And it would be trite to reduce an explanation for all the unrest to this point only but it certainly has its origins here.  There is also a spiritual battle which underlies these current events.  It began at the Fall (Gen. 3:15) and will find its completion at some point in the future (Rev. 20:1-10, especially v. 4).  It is worthwhile to keep this in mind when we attempt to understand what we see happening in this region of the world.  Recent events are very promising but in the long run lasting peace will not come to the Middle East until the Eternal Kingdom (Rev. 21).  However in the meantime, we must continue to pray for peace, both national and personal, within the Jewish and Arab people; and particularly for the city at the center of the storm, Jerusalem (Ps. 122:6-9).
 
Ann H. LeFevre, M. Div.
https://www.annhlefevre.com; Olivetreeann@mail.com; https://www.linkedin.com/in/annhlefevre; https://www.facebook.com/ann.h.lefevre

            Have you ever actually watched a loaf of bread rise?  After you mix the leaven in warm water, it looks rather cloudy and unappealing.  Adding it to a bowl of sifted flour only seems to make matters worse.  The result is a gooey, stretchy mess.  But the yeast bonds to the gluten of the wheat while it is being kneaded, and after the malleable ball of dough has been left sitting for about an hour, it's almost doubled in size!  I am sure there's a wonderful scientific explanation for this, but I don't know it!  What fascinates me, is how quickly the bread rises, and how much the yeast causes the dough to expand.

            In Luke 13, after Jesus compares the kingdom of God to a mustard seed, He uses another unlikely example to picture God's kingdom- a lump of yeast!  It is a picture from everyday life, but this time, it has a twist.  Scripture almost always uses yeast as a negative image.  But in this case, Jesus uses yeast to symbolize the way the Gospel would expand and affect an unsuspecting world.  This time yeast is seen as a positive influence.

            So, what does the yeast in Jesus' parable do?  First when yeast is placed in a lump of dough, it changes the dough (Lk. 13:21).  Like the yeast when the Gospel is brought into the world, it changes the world.  It has been deliberately placed there by God.  The Gospel, or Kingdom, works like yeast in two ways:  1) it changes individuals until their whole being has been transformed.  2) It changes society as a whole.  When it affects individuals, they in turn affect the culture in which they live.

            Yeast also changes and transforms bread.  Bread made from water and wheat alone, is hard, dry, and not too nourishing; but yeast, mixed into the dough, changes and transforms it.  Yeast does at least four things:  1) it makes bread soft, no longer hard.  The Gospel does the same.  It penetrates hearts and softens the hardness of life.  As a result we become softened toward God too.  We become a more caring and giving person.  Softness is one of the trademarks of a transformed person.  2) Yeast makes bread porous and moist, no longer dry.  The Gospel does the same.  It penetrates the dryness of a person's heart and life.  The Gospel moistens our hearts so that we can grow into a moist or fruitful person.  3)  Yeast makes bread satisfying.  The Gospel changes a life with no purpose or meaning and gives a person purpose, joy and hope.  4)  Yeast makes bread nourishing.  The Gospel not only gives purpose, but it inspires, commissions, and cultivates.  A person transformed by the Gospel is able to bring truth to the world.  The Gospel is able to explain the reasons for the emptiness and loneliness of the human heart and to replace them with love and fellowship.

            It should be noted that yeast works quietly and silently.  You don't hear it fizzing or crackling like Rice Krispies but you know it's working because you can see the difference in the dough.  This says something about the way we should be living as transformed people in this world.  As part of the "yeast of the kingdom" we are to be making an impact in our homes, at our jobs or wherever we may be.  Yeast changes the whole lump.  It permeates every pore of the dough's being.  And so it should be with God’s people.  Much has been said about the movement our culture has made away from God and godly principles.  Some claim the Gospel, and all that goes with it, is irrelevant today.  And yet it is obvious from the headlines that people need to hear the Good News now more than ever.  As "yeast" in this world, we should be making an impact wherever the Lord calls us to go.  Jesus is challenging us to make a difference.
 
Ann H. LeFevre, M. Div.
https://www.annhlefevre.com; Olivetreeann@mail.com; https://www.linkedin.com/in/annhlefevre; https://www.facebook.com/ann.h.lefevre

            What would you say are the top 10 things people pray about?  Would you list any of these: health, money, relationships, jobs, children, unsaved family or friends?  What else would you include?  People generally resort to prayer in times of need, because they have a sense that it works, or that it is important. Others may relegate it to a ritual which is included in some sort of religious ceremony and therefore disregard it altogether.  I think most people recognize prayer can be a significant way to deal with stress or struggles they might be facing but this understanding, in the Bible’s way of seeing prayer, is a very lopsided view of an important part of our faithwalk. The disciples recognized that prayer was important because they saw Jesus praying frequently.  While Jesus prayed, something in Jesus' prayers caught their attention.  They knew they wanted to pray like Jesus, so in Luke 11:1, they asked Jesus to "teach them how to pray".  His response is what we have come to call the Lord's Prayer (Lk. 11:1-4).

            However, the title is a misnomer.  It was not really a literal prayer that Jesus said rather, it was a teaching tool He passed on to His disciples when they inquired about the supplications a believer should bring before God the Father.  Many recite this prayer on a daily basis; others once a week.  Its recitation is a treasured Christian tradition.  But when we say it, do we really listen to the words and mean what we say?  And what was Jesus teaching us about prayer when He used this prayer as a model for His disciples?

            So, if I could be so bold as to rename it, The Disciple's Prayer can be divided into 2 sections.  The first contains 2 declarations about God and His glory.  The second contains 4 requests that have to do with our daily necessities.   In other words, God is first given His supreme place in our lives, and then we turn our attention to our needs and desires.  Sadly, we often approach God with a list of things we'd like Him to attend to without first acknowledging Him above all else.  Our prayers are a shopping list of things we want God to stock in the pantry we call “my life”.  But, according to Jesus’ model, is not what prayer should be like.  William Barclay wrote, "Prayer must never be an attempt to bend the will of God to our desires; instead prayer ought to always to be an attempt to submit our wills to the will of God."

            A quick walk through this prayer reveals first that it is a corporate prayer.  That is, when Jesus says, "When you pray," He uses the plural form of you, meaning the community of believers (first the disciples, and now us).  This is underscored by the first two words recorded in Matthew’s Gospel, “OUR Father” (Mt. 6:9 and implied in Lk. 11:2).  Secondly as a community and as individuals, we are to declare several great truths about God.  He is our Father (11:2).  His Name is holy (11:2).  And we desire to see the fulfillment of His kingdom (11:2).  In other words, we have a relationship with Him (Father) although He is “different” in character than ourselves (holy) and He is not only our Authority, He is sovereign over heaven and earth (the extent of His kingdom).  Thirdly, in asking for our daily bread, we recognize that God is the Provider of it, not ourselves (11:3).  Fourth, forgiveness has two sides; a side that gives and a side that receives.  The Disciple's Prayer includes both a request for forgiveness and a call for forgiveness (11:4).  And lastly, God is recognized as our Protector in that only He can keep us from succumbing to temptation.  The prayer emphasizes the desire to follow God and not to be overwhelmed or destroyed by sin (11:4).

            Another commentator wrote, "It was the regular custom for a Rabbi to teach his disciples a simple prayer which they might habitually use.  John (the Baptist) had done that for his disciples, and now Jesus' disciples came asking Him to do the same for them.  Luke's version is shorter than Matthew's, but it will teach us all we need to know about how to pray and what to pray for."  The "Disciple's Prayer" is one of the most thorough passages in all of Scripture dealing with the great subject of prayer and yet it is surprisingly short reminding us that prayer does not have to be lofty and verbose to be effective (Js. 5:16) but rather heartfelt and focused on the things that are most important in life.  It is a passage that should be studied and remembered time and again.   Whenever it is spoken we should keep in mind that Jesus Himself gave us these words to pray signifying these are the things He felt would be most significant for us to bring to the Lord in prayer.  Although many centuries have come since the initial 12 disciples asked Him to teach "us" to pray, the lesson He gave to them is also meant for us today.  Let's not say them lightly.

Ann H. LeFevre, M. Div.
https://www.annhlefevre.com; Olivetreeann@mail.com; https://www.linkedin.com/in/annhlefevre; https://www.facebook.com/ann.h.lefevre

            If you grew up in the era of what is now called “Classic Television” or in the days of radio drama you may recall a popular program that featured the adventures of a man who lived on the range in the days of the Wild West.  He was a loner with one exception, his faithful side-kick, Tonto, and his brilliant white stead “Silver”.  Oftentimes this hero, by now you know it was the Lone Ranger, was usually called upon to rescue some hapless or endangered person who’d gotten themselves into trouble but that person never knew the identity of their savior.  Once rescued and as the hero rode off into the sunset, the inevitable question was always asked, “Who was that masked man?”

            In a somewhat different context it has been said that there are two things which are inevitable in life: death and taxes.  Although the inevitability of these two aspects of life may be true, I believe the number count is off by one.  The third thing every person must come to grips is another question much like the one posed at the end of every Lone Ranger episode.  It is the question, "Who is Jesus?"  But unlike the Lone Ranger whose identity remained unknown, Jesus wants us to know the answer to this question.  In Luke 9, people from a wide cross-section of society both ask and must answer this question and then decide how they will respond to the answer.  Here is a partial outline of the chapter:

            Luke 9:1-9.  The Commissioning of the 12:  While the disciples are deployed to proclaim the Good News, Herod the Tetrarch wants to know who Jesus is.  His findings indicate the people are equating Jesus with prophets like Elijah and John the Baptist.  This causes him great anxiety.

            Luke 9:10-17.   The Feeding of the 5,000:  Many people are now following Jesus.  Jesus continues to teach about the kingdom of God and people are healed.  After a day of teaching outside of Bethsaida, Jesus exhorts the disciples to feed the crowd and miraculously extends the supply of food in order for them to do so.

            Luke 9:18-27.  Peter's Confession and Jesus' Teachings on the Cost of Discipleship:  Jesus and the disciples have retreated to a quiet place to pray.  Jesus asks the disciples about the crowd's opinion of Him.  They say the people perceive Him to be a prophet like Elijah or John the Baptist.  Jesus then asks the disciples, "Who do you say that I am?"  Peter speaks for the 12 and states they believe Jesus is the "Anointed of God" (Messiah).  Jesus then speaks about His suffering and death for the first time in Luke's Gospel and explains to the disciples that the cost of discipleship is high, but the gain of discipleship far outweighs the loss.

            Luke 9:28-36.  The Transfiguration:  Eight days later, Jesus takes Peter, John and James to a quiet mountain to pray.  During this time these disciples catch a glimpse of Jesus in His glorious state.  God the Father affirms Peter's confession by instructing the disciples to listen to "My Beloved Son" in a scene reminiscent of Jesus' baptism.  The Transfiguration occurs after Peter's confession and the teaching on discipleship, implying two things:  Jesus is God and His glory far surpasses any earthly suffering.  This amazing event is the answer to the initial question of Herod- Who is Jesus?

            The question of Jesus' identity is central to the Gospel of Luke and for those who want to be His disciples so it is imperative that the answer to “Who is Jesus?” must be an answer based on truth that can be validated.  You would certainly not want to believe and follow someone who was delusional or an all-out liar.  If you are to respond to that question in faith, Jesus must be someone who is completely trust-worthy.  Luke states at the beginning of his Gospel that he has compiled his account so that the reader (first Theophilus and now us) will know the “exact truth” about what has been taught concerning Jesus.  The events recorded in chapter 9 are there to prove that believing Jesus is in fact the Son of God is trustworthy.  They authenticate Jesus' claims and prove them to be true.

            Discipleship, however, is more than a mental assent that Jesus is Who He claims to be.   Discipleship is a total lifestyle change and commitment because we believe what Jesus says is true and it applies to how we live.  It is reshaping the way we look at the world and interact with it.  It reorients our priorities, thoughts and actions.   And so, just as Jesus questioned the 12, He asks us today as well, "Who do you say that I am?"  How we live as His disciples answers that question every day.

Ann H. LeFevre, M. Div.
https://www.annhlefevre.com; Olivetreeann@mail.com; https://www.linkedin.com/in/annhlefevre; https://www.facebook.com/ann.h.lefevre

            The villages which dotted the hillsides surrounding the Sea of Galilee were buzzing with excitement.  As cottage industries produced their millstones, olive oil, fishing products and pottery, shop owners, farmers and villagers alike discussed the fiery new preacher who had come up from the Judean wilderness and was baptizing the repentant at the mouth of the Jordan River.  The Roman soldiers kept a watchful eye on the itinerant preacher, a man with strange clothing and even stranger eating habits.  He seemed more critical of the religious leaders of the Jews than the emperor, so they deemed him harmless and reported their findings about his antics and popularity to Herod rather than troubling the waters of Rome. 

            John the Baptist bursts into the world of the New Testament with all the passion and fire of a thunder and lightning storm.  Yet his connection to the Old Testament was not missed by the Gospel writers, or those who waited expectantly for the appearance of the Messiah.  The church leaders who organized the canon also saw this connection.  The Old Testament finishes with the eloquent words of Malachi and the promise of the return of Elijah the prophet before the arrival of the Messiah (Mal. 4:5-6).  Interestingly, all four Gospels link the beginning of Jesus' ministry to the preaching and ministry of John the Baptist.  The importance of this is explained in Mal. 3:1 which states a messenger would appear to prepare the way for the Lord.  Luke, Mark and Matthew also draw a connection to Isaiah's prophecy concerning a messenger too (Is.40:3; Mk. 1:3; Mt. 3:3; Lk. 3:4).

            Luke makes note of one critical and distinct link between John the Baptist and Elijah.  He sees that like Elijah, John received his message from God (Lk. 3:2) and, using similar wording to the Old Testament, relates the call of John to that of the prophets (Is. 1:1-2; Jer. 1:1-2; 1 Ki. 17:13).  Luke acknowledges that John is a spokesman for God as were his prophetic predecessors.  John also had several characteristics that the people immediately recognized as being like Elijah.  First, John came from the wilderness in Judea to the Sea of Galilee to preach and baptize (Lk. 3:3).  Elijah ministered in this region as well.  The Judean wilderness stretched from the lower tip of the Sea of Galilee where it met the Jordan River, down through the Jordan Valley to Jericho and Jerusalem.  John's attire was a carbon copy of his illustrious predecessor.  Elijah was noted as a "hairy man with leather girded around his loins" (2 Ki. 1:8) as was John (Mt. 3:4).

            Elijah met the apostasy and unbelief of Israel head on (1 Ki. 18:21).  His outspoken condemnation of the duplicitous religious activity of both the common folk and royalty, earned him a spot on Queen Jezebel's hit list.  John was also outspoken on matters of religious purity.  He challenged the crowds who were coming to be baptized by making them analyze why they were seeking him out.  Did they come for a show?  Or did they truly understand that repentance translated into a permanent change of behavior which resulted in actions that were in line with God's commands in Torah (Lk. 3: 8, 10-14)?  Ultimately John’s “calling out” of Herod the Tetrarch’s illegitimate marriage to his brother Philip’s wife cost John his life (Mt. 14:1-12).  But he had already accomplished the mission given to him by God (Jn. 1:23-34).

            Both Elijah and John evoked a response from the people.  When the people saw the failure of Baal's prophets, they fell prostrate and cried, "The Lord, He is God!" (1 Ki. 18:38).  The multitudes being convicted by his fiery preaching asked John for instruction, "Then what shall we do?" (Lk. 3:10).  Once again, Luke’s Gospel grounds the reason for this result firmly in the words of the prophets (Lk. 1:16-17; Mal. 4:6) when the angel announces to Zacharias God's plans for his son.

            The people gathered on the banks of the Jordan River and waited to hear the prophet speak.  They were anticipating a passionate message blasting the oppressive rule of Rome or the adulterous lifestyle of Herod.  Instead his words cut open their hearts and made them recognize their need to turn from their own sinful ways back to God's ways.  One by one, they stepped into the Jordan to rededicate their lives by repenting; first walking into the Jordan one way, and then climbing out another- a visible sign of turning away from sin and toward God.  Put yourself on the shoreline.  Listen to the words of the prophet.  How will you answer his message?  Will you see your own need?  Will you respond as they did and ask, "Then, what shall I do?"

Ann H. LeFevre, M. Div.
https://www.annhlefevre.com; Olivetreeann@mail.com; https://www.linkedin.com/in/annhlefevre; https://www.facebook.com/ann.h.lefevre