One time, in the days when we had a TV, I happened upon the end of a movie involving a wedding when I was browsing cable channels.  I landed on a scene where the bride walked down the aisle with her father.  She wore a beautiful dress and carried a bouquet of flowers.  He looked dashing in his tuxedo and beamed with pride as he gave his daughter to the groom.  There was only one thing wrong with the scene.  Someone on the production staff had not done their homework. Instead of the traditional "Here Comes the Bride" or a contemporary processional the music playing as the bride walked down the aisle was Mendelssohn’s classic wedding recessional.  Everything looked lovely but if one was “up” on wedding protocol, the music made no sense.

            This Sunday we will celebrate Palm Sunday; a monumental day in Jesus' final week of His earthly ministry.  But carefully looking over the accounts of the Gospels writers will reveal some things that just don't make sense.  After years of ministry in which Jesus downplayed His identity, why all of a sudden does He allow public adoration?  With the village of Bethany located within a short walking distance of Jerusalem, why go to the trouble of stopping in the next town (Bethphage) to pick up a donkey's colt?  With a multitude of people praising God and shouting joyfully over His arrival, why does Jesus stop, gaze upon the city of Jerusalem and weep?  And lastly, after the "big parade", why does Jesus merely enter the Temple mount, look around and leave?!

            Jerusalem was Jesus' "city of destiny". This was the place where all the prophecies concerning Him would come true.  These prophecies focused on the long awaited descendant of King David, who would return to Jerusalem, ascend to the throne and reign over Israel.  Jesus' acknowledgement of the peoples' praise (and His refusal to follow the Pharisees' request and quiet them) is a claim to that kingship.  Although the people were expecting an entirely different kind of king, Jesus' triumphal entry was His ascension to the throne of David as promised through the Prophets.

            The prophet Zechariah wrote that a king would come to restore Israel riding on a colt (Zech. 9:9).  And it is well-known in ancient times that a king who came in peace would enter a city riding on a colt.  The little village of Bethphage was in the path of Jesus' route to Jerusalem.  By sending His disciples ahead to pick up the colt and entering upon its back, Jesus fulfills this well-known prophecy- a fact that Matthew points out in his account of this monumental day (Mt. 21:4-5).  The people also make this connection, immediately spreading their garments before Him (a custom performed for royalty also seen in 2 Ki. 9:12-13) and greeting Him with psalms that recognize Him as the awaited Messiah (Ps. 118:25-26).

            The four Gospels allow us to see Palm Sunday from different perspectives- different camera angles as it were.  Luke's Gospel focuses on Jesus' state of mind and is the only one which records Jesus' reaction as He descends the Mount of Olives and the city of Jerusalem comes into view.  Jesus' lament in Lk. 19:41-44 is that of a deep sorrow in contrast to the excitement and joy of the crowd.  For Jesus, it must have been heart-breaking to know that the rejection of the Prince of Peace would have devastating consequences on the City of Peace.  About 40 years after Jesus said these words, the Romans would totally destroy Jerusalem.  Barclay wrote in his commentary on Luke, "The tears of Jesus are the tears of God when He sees the needless pain and suffering humankind experiences as a result of their foolish rebelling against God's will."

            As quickly as the Triumphal Entry begins, it ends.  Mark notes that it was late, so Jesus takes a cursory glance around the Temple and leaves.  Such a strange ending for a day of fulfilled prophecy!  But maybe not; perhaps Jesus was looking ahead to what was about to come in His final week on Earth- overturned tables, challenges to His authority, a Passover meal, betrayal, desertion, and finally the cross.  The Triumphal Entry allows us to see Jesus in full; His destiny as Messiah, the Son of God and Jesus the Son of Man who weeps to the core of His heart over those whom He loves and is willing to give His life for.  The exuberant entry into Jerusalem may fade into the sorrow and desertion of Good Friday but it is a small hint of what is to come after His betrayal and crucifixion.  So let’s join with those ancient voices and proclaim, “Hosanna!  Blessed is He who comes in the Name of the Lord!” (Mt. 21:9; Mk. 11:9; Lk. 19:38; Jn. 12:13) and look ahead to the angel’s declaration, “He is not here.  He is risen just as He said.” (Mt. 28:6; Mk. 16:6; Lk. 24:6).

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

            Close your eyes and picture a harp-shaped lake surrounded by small mountains and some low plain-like places.  The downward sloping hills are dotted with villages; on the northern shore of the lake there are several bustling ports with fishing markets.  The climate is generally pleasant thanks to its geographical location 680 feet below sea level, but every once in a while winds rush down through gorges in between the mountains and stir up the water of the lake giving cause for concern.  Some of the hills are covered with almond, fig and olive trees; others vineyards and gardens.  Several villages are industrial producing millstones, olive oil and pottery.  Two of the larger towns (Bethsaida which means House of Fish and Tarichaea which means The Place of Salt Fish) are known for their salt-fishing businesses.  This was a way to preserve fish being delivered to Jerusalem in a time when refrigerated tractor-trailer trucks did not exist.  One city features a large synagogue and has a Roman guard stationed there.  Another village is noted for seven effervescent springs that reportedly have healing abilities.  This is the Galilee region in the days of Jesus; not the usual backwater area it has formerly been painted as.  Instead, thanks to the convergence of several well-traveled Roman highways, Galilee was rather cosmopolitan and those who lived there ran the gamut of the social strata.  At the center of the region was the beautiful Lake Gennesaret, although it was better known as “The Sea” or The Sea of Galilee.  Galilee was not only the home of Peter, Andrew, James, John, Matthew, Nathanael (a.k.a. Bartholomew) and Philip; it was the place where Jesus began His earthly ministry.  Does it sound like a place you’d want to live?  It should!

            As was custom in those days itinerant teachers traveled from village to village and town to town speaking and teaching in synagogues and public places.  Jesus was, in many ways, no different than these beloved figures when He began His ministry along the Sea of Galilee and John uses the terms teacher (didaskalos) and rabbi interchangeably to identify Jesus’ ministry (Jn. 1:38, 49; 3:2; 4:31; 6:25; 9:2; 11:8; 20:16).   Rabbis typically invited a number of people to become their full-time disciples (mathetes meaning learner or student).  They lived, studied and devoted all their time to the master and he in turn provided support for his students and imparted everything he knew into their lives.  The goal of discipleship was two-fold.  The student would master all that his teacher knew and in doing so he would become like him in piety (Lk. 6:40).  What amazed most of the populace that encountered Jesus’ teaching was that He had not studied previously with another Rabbi (Jn. 7:15).  It is apparent from the wording in several of the Gospels that the aforementioned disciples were familiar with Jesus before He spoke the invitation to “Follow Me” (Mt. 4:19; 9:9; Mk. 1:17; Jn. 1:39, 43).  It may seem incredulous to us that these men would respond so quickly.  Philip was so excited about his teacher he went and invited his skeptical friend Nathaneal who responds to Jesus’ accurate assessment of his personality with faith.  Yes, there was something about Jesus that drew an immediate response from these weathered fishermen and their friends.  Although they may not have known what it really meant to be “The Messiah”, they knew their lives would never be the same once they met Him.

            Six of these disciples left their family fishing businesses and one left a lucrative but despised career as a tax collector to begin a journey with Jesus.  They walked with Him, ate with Him, watched Him in a variety of situations, and listened intently to His words.  You can read about them here: Mt. 4:18-22; Mk. 1:16-20; 3:13-19; Lk.5:1-11; 6:12-19; Jn 1:35-51.  I have often wondered what aspect of their first encounter with Jesus caused them to leave the pleasant shores of the lake, the security of their family businesses, accumulated wealth or whatever walk of life they occupied (such as Simon who is identified as a Zealot in Lk. 6:15).  Whatever it was they knew it was what they wanted and they went.  However, the pages of the Gospels reveal that most of the time they did not understand Him.  It’s easy to point fingers and wonder how that could be, but the truth be told, we’re not much different than they were when we begin our walk with Him.  We hear His call and follow Him but it’s only after some time that we really begin to understand Him.  The disciples’ story with all its ups and downs is also our story.

            Where are you on the journey?  Have you just begun?  Have you been walking with Him for a while now?  Have you invited someone to come with you?  Can you bear witness to the things Jesus has done in your life (Jn. 21: 24-25)?  Wherever you are on the journey, you are in good company!  As the disciples journeyed toward Jerusalem with Jesus, He was preparing them to know Him better and to understand the Truth about The Messiah’s role and purpose more deeply.  Jesus will do the same for you as well.  He's inviting you to travel with Him today (Jn. 8:12; 10:27-28; 12:26).

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

             One time while visiting Cape May, Jeff and I saw a print in a gallery that we just had to have.  It was a photograph of a lighthouse off the coast of France, well known for the stormy waves that crash upon it each day.  A photographer in a helicopter had captured one of those waves as it smashed around the base of the lighthouse.  What was even more compelling and eye-catching about this photo was that the lighthouse keeper had stepped outside the door and was blithely looking skyward to see what the noise was all about.  One glance at this picture and you want to yell at the curious man, "Watch out!!  Get back inside!!"

            How many times over the years have you been gripped by headlines proclaiming disaster after disaster.  Back in 2011 when this edition of Ready for the Road Ahead was first printed, the headlines were focused on riots in Cairo Egypt that had raged on for 14 days.  Headlines back then also proclaimed clashes in Cambodia, more protesting in Turkey, and ships being raided by pirates in India.  Today the world is engaged in dealing with the COVID 19 virus which has inspired hoarding-like shopping, closure of all sorts of public places and the cancellation of numerous businesses, schools and other public events, not to mention the stress it is causing in the healthcare system and the financial world.  It seems that the world is a fearful place to live without a shelter to keep us safe in the storm.  One glance at the headlines and your mind wants to yell, "Watch out!!  Stay inside!!" 

            No one understood better about how chaotic life could be than the ancient Israelite.  Due to its key location on the path of several major trade routes linking 3 continents, Israel was constantly subjected to attacks and turnovers.   Not only was their little sliver in the Fertile Crescent valuable for trade, other nations such as Assyria and Egypt, were on a mission to prove that their gods were far more powerful than Yahweh the God of Israel.  They viewed their military victories as a reason to proclaim that Yahweh was weak and undependable.  As threats for another invasion surfaced it was enough to cause any faithful Israelite to yell, "Watch out!!  Don't go outside!!"

            This month Jewish people have celebrated the festival of Purim whose story is found in the book of Esther.   The Israelites had been conquered by Persia and some people, like Esther, were now in exile.  Times were unstable and uncertain.  The strange thing about the book of Esther is that God's name is never mentioned.  It appears that God is not involved in the story at all.  Actually, God is very cleverly disguised within the story, and to the faithful there is no doubt that He is the source of Esther's courage and the reason the Jews prevailed.  Sometimes the chaos of the world feels the same way.  No matter what continent, no matter what nation or state, strife and turmoil seem to say that God is not involved in our world at all.  Times are unstable and uncertain.  However, the psalmist encourages us in Psalm 46 that even when mountains shake and the waters roar, God is in the midst of His people acting as an anchor and a source of hope which will see us through the storm safely (Heb. 6:13-20).   We may not see it; we may not sense it, but we know God is at work in our story and in our world even though every fiber of our being wants to say, “Watch out!!  Don’t go outside!!”

            The Sea of Galilee is often depicted as an idyllic body of water surrounded by pleasant hills.  However, it is not always that peaceful.  Cutting into those rolling hills are gorges called "scarps" and when the wind blows down through the scarps on to the Sea of Galilee it stirs up the water and sailing becomes treacherous.  Such a storm is recorded in Luke 8:22-25.  This storm was so fierce that even the disciples who were seasoned fishermen feared they were about to die and they called out to Jesus for help.  Whether it is a massive wave off the coast of France, a disturbing headline about our chaotic world or a storm upon the Sea of Galilee, there is only one thing to do when a storm of that intensity comes your way.  Esther turned to God through fasting and prayer.  The disciples turned to Jesus.  Rather than succumbing to panic or hiding when life seems out of control, our best recourse is to follow in the footsteps of the psalmist and place our trust in the Lord (Ps. 121) for that is where our help comes from.
 
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

             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 as their standard for truth 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.  But who really wants to be confronted with sin?  It’s hard work to avoid it and when you use the Bible as a guideline to define it, it tends to separate you dramatically from popular culture.  It's a sticky, prickly issue no matter what way you look at it.  And even if you ignore it, sin will eventually get the better of you.

            The Bible is very clear on the effect of sin.  It has irrevocably separated us from God.  Sin in its simplest form is rebellion against God.  It is falling short of God's standards; missing the mark.  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 broke from God's standard when they ate 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 spite of the sin which became part and parcel to humankind after Adam and Eve, God still desired to reconcile His fallen world to Himself which meant the sin issue had to be dealt with.  The first remedy was through the sacrificial system.  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 the 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 was the innocent blood of a sacrificial animal (Leviticus 17:11) which temporarily allowed the one offering the sacrifice to have communion with God. 

            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.  Because of its connection to the payment for sin it is also equated with judgment.   Imagine yourself as an ancient Israelite who has come to the Tabernacle with a sacrifice.  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.  If this animal had not taken your place, you would be held accountable for your sin and your life would be ebbing away instead.

            It must have seemed hopeless, that endless cycle of sin and sacrifice.  But it was not.  The Book of Hebrews tells us that God has 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.  The season of Lent is a reminder of the depth of Christ's sacrifice and what it signifies to us.  We are no longer bound to the obligation of the Law- that is the requirement to continually offer sacrifices to cover sin and obtain communion with God.  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) permanently and has reconciled us to God (Romans 8:1-4).  While Pop Culture tries to eliminate sin by redefining what it is, Christ has done more.  He has removed the debt of sin by paying for it with His own blood.
 
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

            Purim will be celebrated in many Jewish congregations this week.  It is a noisy and festive holiday that involves young and old.  The Book of Esther will be read aloud and the people will cheer when the names of Esther, Mordecai and King Ahaseurus are read and “blot out the name” of Israel’s enemy Haman by booing, shaking noise makers and stomping their feet when his name is heard.   Esther's story begins with Queen Vashti's fall from grace.  Persia was known for its opulent and excessive wealth.  The royal city of Susa was often host to endless banquets and celebrations.  Many times the entertainment at these affairs was "R" rated (to put it mildly!).  Vashti's refusal to take part in this debauchery seems understandable, but an inebriated king is not one to be crossed.  With the encouragement of his officials, King Ahasuerus, who was known to be a fickle and self-centered ruler, deposes Vashti.  It seems unfair, but Vashti's departure is a prelude to a bigger story.

            Since Vashti has been removed it is decided that a "Miss Persia" contest should be held. The winner gets an all expense paid year at the Palace Spa and the prestige of being the next Mrs. Ahasuerus.  Whether they want to enter or not, all the young maidens in Persia are rounded up, put through a beauty regime and paraded before the king.  At the urging of her uncle who is a court official, a beautiful young Jewish girl, named Hadassah (Esther is her Persian name) takes part in the contest, wins Ahasuerus’ attention, and is chosen to be the next queen.  While this may seem out of character for a devout young woman like Esther, it appears that the turn of events is being orchestrated by Someone much larger than the humans who take center stage in the story.

            The plot thickens as Esther's uncle, Mordecai, thwarts an assassination attempt on the king, and a man named Haman is promoted to a high position in the king's court.  Haman has a deep-seated hatred for Mordecai.  Earlier in Israel's history Haman and Mordecai's ancestors had bad blood between them (Ex. 17:8-16; Dt. 25:17-19; 1 Sam. 15:8).   Haman still considers the Jews to be his enemy and he uses his rise to power as a means to take revenge on Mordecai and his people.  He casts lots (purim) to determine a date to exterminate the Jews, and that is how this festival gets its name.  If you want to know the rest of the story, read Esther!

            The Book of Esther raised some eyebrows when it was included in the Scriptures.  Its message was clearly in line with all the other sacred writings, but it had one, obvious omission, the name of God!  Although God's name is never spoken or written, God is clearly at work across its pages and in some cases He is also hidden within the text through the use of “aliases” and word puzzles (Est. 4:14; 5:8).  Observant reading reveals His hand is guiding the events within each chapter.  And His Covenant promises are still intact as the Jews come out victorious in the end.  It would be easy to read through this book and think that it has nothing to do with us here in the 21st century, but we would be wrong!  At a critical point in the story, Mordecai challenges Esther (Est. 4:14) saying she will not be spared just because she lives in the palace.  "If you do not step forward to help," Mordecai warns, "Help will come from another place."  That little phrase, "another place" reminds Esther of God's sovereignty.  God has placed Esther where she can make a difference.  The same is true about us. 

            Have events in your life seemed to spin out of control?  Does it seem like God is removed from your situation?  The Apostle Paul, like Esther, could have felt the same.  Locked in prison and separated from his beloved Philippian church, Paul learned that some people had begun to spread the Gospel, not for God's glory, but to spite Paul.  Paul, however, could see God's hand at work in the situation.  First and foremost, the Gospel was being shared, and for Paul, that was the most important thing (Phil. 1:12-18).  Although we do not face a life or death situation as Esther did, sometimes we have trouble seeing God at work in our lives.  Perhaps, in those times, we would do better by changing our perspective just like Joseph learned to change his after years of struggles brought on by the hands of others (Gen. 45:4-8).  Maybe there is an opportunity God has placed in your path where you can make a difference.  Like Esther, Paul or Joseph, you will need courage to take hold of that opportunity and to recognize God has brought you there "for such a time as this".

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

            For many a religious person in the days of Jesus, the synagogue was the place to be.  Synagogue is a Greek word which means "to gather together" or "to assemble".    The Hebrew word for this structure is Beit Knesset (bait kenes-set) which means "house of assembly".   True to both languages and definitions, the first century synagogue was a place of gathering.  Synagogues of that time period which have been uncovered by archaeologists are simple structures, but usually the largest building in the village; setting it apart from the homes and shops which surrounded it.  It is not surprising then that Jesus had many encounters with all kinds of people in these important buildings.

            Though prayer did occur in the synagogues, the main religious activity that took place there  was the reading of a Torah portion on the Sabbath and holidays, along with a reading from the prophets.  Unlike our churches today, where people sit casually while God's Word is read and the preacher stands while he/she speaks, men stood in the synagogue when they read from the Scriptures and sat when they taught from it.  This was done from a special chair, raised above the benches that lined the side walls, called the Seat of Moses.  Only guest rabbis and speakers could sit there. 

            In the days of Jesus, a particular order of reading the Torah or prophets was not set in place, so in Luke 4:16-17, when Jesus is asked to read, He most likely picked the passage out Himself.  The discussion which follows (vv. 18-28) would have been typical of the day since an established liturgy of prayer had not yet developed.  Instead of silent reverence, dialogue and discussion, along with people milling around while the dialogue took place, were typical of what occurred before and after the readings or teachings, and possibly even during them.  The main point of this was to make the Torah more than just a mental assent of faith.  It was interactive in one's life; not merely words, but life itself.
            The typical first-century synagogue featured an entrance with doors facing Jerusalem.  The bench seats along the wall were probably seats for the elders, while the rest of the congregation sat on mats on the floor.  Men and women were seated apart.  The congregation faced a "portable storage closet", the most sacred item in the synagogue, called the "Ark" which contained the holy scrolls.  After the service was over it was stored away for safe-keeping.

            The synagogue was the heart of the Jewish community in ancient Israel but it was never regarded in the same light as the Temple.  It was a place where faith was explored and encouraged.  Although it included activities like worship, its primary function was to bring the faithful together.  Some people like to associate the synagogue of ancient Israel with the church building of today, but in reality it is better to compare it to a small group that gathers to study the Bible in someone’s home.  It was a place where one could learn and discuss the Scriptures and put flesh on the skeleton of faith.  The importance of the fellowship which the synagogue promoted is evident in Hebrews 10:25 where the author encourages the faithful not to "forsake our own assembling together".   Consider becoming a part of a "synagogue".  Find a group of believers where you can grow in the knowledge of God's Word and strengthen your walk with Christ.  Whether it's a group that meets in someone's home on a week night, a fellowship group, or a Sunday School class, you'll find a dynamic community of support and friendship there.  Working through God’s word and praying with this gathering will help you to be more than ready for the road ahead.

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

          In Israel there is an archeological site on the ancient village of Korazin.  When you walk among its stones you get a glimpse of daily life in the Galilee region.  In its heyday Korazin was a busy little village whose principal industries were pressing olive oil and producing millstones.  The people there probably led a pleasant life surrounded by extended family and familiar faces.  In the center of ancient Korazin there remains a beautiful illustration of the words Jesus spoke in John 14:2, “In My Father’s house there are many rooms”.  The word we often translate as “rooms” is actually the word “monai” (moe-nay) which is the plural form of “dwelling place” or “abode”.  In Hebrew this structure is called an insula.  An insula is a large home which has had many additions attached to it; each being its own “abode” or home.  The largest insula excavated in Israel had 38 additions!  It was the custom in early spring in villages such as Korazin for the young maidens to dance through the streets so that prospective young grooms could catch a glimpse of a possible mate.  This method certainly would raise some objections in our day, but it was the custom then, and no one seemed to mind!  Once a groom spied a young lady he was interested in, he would approach her family with an offer and a dowry.  If the dowry was accepted, the couple was betrothed and the bridegroom would then return to his home and begin to build the addition which he and his bride would live in.  Jesus is alluding to this practice when He tells the disciples that His Father’s House has many “monai” (abodes).

            This style of extended family living is also alluded to by Jesus in John 14:2 when He says, “I go to prepare a place for you”.  In fact, many scriptures in the New Testament draw their imagery from Biblical Jewish wedding traditions because Jesus often illustrated what He was teaching about from the everyday culture around Him.  For example, while the groom was off building their future home, the bride waited for his return in her father’s house.  While she waited the bride wore a label, in essence a symbol of the accepted dowry, which said, “Bought with a price”.  She had to be patient, and so did the groom, for no one but the father of the groom knew the exact point in time when the groom would return. There was an element of surprise when his father gave the signal and the groom set off to collect his bride.  He would approach the bride’s house and call out, “If anyone is here, open up!”  The bride would then respond with the question, “What has this cost you?”  To which the groom answered with a list of the dowry.  It was a rather humorous way of keeping things honest as the exact contents of the dowry were only known by the bride, her family and the groom.  If the list wasn’t exact, then it wasn’t the groom!

            Oftentimes the surprise appearance of the groom occurred at night, which meant the bride and her attendants had to be ready to go at any time.  This often meant having an oil lamp trimmed and ready to be lit at a moment’s notice.   Jesus taught in The Parable of the Virgins (Matthew 25: 1-13) that His return would be a surprise and only His Father in heaven knew when that would be, just as the groom’s father was the only one who knew when the groom would be ready to bring his bride home (Matthew 24:36).  Some people have interpreted the oil in this parable to represent the Holy Spirit.  But they have missed the point of the parable in light of its cultural connection.  The wedding tradition teaches us clearly that Jesus will return at the most unexpected moment in time, but as His bride, we must be ready to go when He comes for us.

          The Book of Revelation also tells us that when our Bridegroom returns He will stand at the door and knock (Revelation 3:20).  In the same way that the bride asked her bridegroom what the dowry was, the same question will be asked of Jesus, “What has this cost You?”  To which Christ will reply, “I gave My life for you”.  The imagery of the Jewish wedding and the insula at Korazin demonstrate to us how great God’s love truly is.  Like the days of Moses when God dwelt in the Tabernacle, His desire to be with us has never ceased (Exodus 25:8).  This time He will bring us to dwell with Him forever (Jn. 14:1-3).  What an incredible thought!  We are that precious to God.
 
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

             I never met William Hamilton or Gerret Wolfertsen Couwenhoven but they are a part of my family tree.  William was born in Glasgow, Scotland and after the birth of his son John in 1819, he packed up his family of six and sailed across the Atlantic. The Hamilton family grew and eventually ended up in New Jersey.  Gerret is my great, great, great, great, great, great, great, great, great grandfather!  He left Holland in the 1630’s and settled in New Amsterdam, New York for awhile and then moved to Freehold, New Jersey.  Several generations later, two of their descendants, my grandmother and grandfather met, married and had a son who later became my Dad.  I have always enjoyed the history of my family tree.  It’s just another unique piece of who I am.

            Genealogy was important to the people of Jesus’ day.  If a man wanted to serve as a priest in the Temple he had to prove that he was a descendent of Aaron.  If he could only trace his lineage back to Levi, then he became a Levite.  The line of Judah was important too.  In 2 Samuel 7: 8-16, the Lord promises David (a descendant of Judah) that he would always have an heir on the throne of Israel.  In Jesus’ day King Herod was a feeble attempt by the Romans to placate the Jewish people with a ruler of their own stock.  But Herod was only half Jewish and he was despised by the people because of it.  They understood the covenant and wanted the real thing!

            As rulers, the line of Judah often failed.  Therefore in Jeremiah 22:28-30 we read that the Lord cursed Jeconiah (a.k.a Coniah) that due to his wicked deeds he and his descendants would never again rule on the throne of David.  But how could this be?  Jeconiah was a descendant of David and the Lord told David that his line would rule forever.  And why with this curse hanging over the line of David, would Matthew and Luke go to such lengths to prove that Jesus was of David’s lineage?

            Careful reading of these two family trees reveals that only Matthew’s account includes the name of Jeconiah.  Matthew, by tracing Joseph’s line, is building an argument for Jesus’ legal claim to the throne of David.  He was entitled to the throne since his father was a descendant of David.  Mary was also a descendant of David.  But her family tree does not include Jeconiah.  Mary’s lineage is traced through Nathan, a branch of David’s line that was not associated with Jeconiah’s curse.  This allowed God to fulfill the Davidic Covenant, that the Messiah would be a descendant of David and rule on the throne forever (Luke 1:31-33).  Luke goes one step further than Matthew.  He traces Christ’s lineage all the way back to Adam.  He wants us to realize that Jesus did not fulfill the Covenant merely for one nation’s sake, but for the sake of all mankind.

            Did you ever suspect you were part of a royal family?  Romans 8: 16-17 says, The Spirit Himself bears witness with our spirit that we are children of God, and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him in order that we may also be glorified with Him.  Royals walk around with a sense of dignity and purpose.  They know who they are, the importance of their position and their standing.  The royals we admire most are those who do not use their position as an excuse for self-indulgence or pride, but rather as a means to help the less fortunate in their homeland as well as abroad.  It seems we are quite fascinated with them too- especially when they break protocol and “do their own thing” as Prince Harry and his wife Meghan did recently when they announced they would step down from the British monarchy.  Marrying into a family is challenge enough but imagine marrying into a family with thousands of years of tradition, royal protocol and a pecking order that hasn’t changed for decades and you can imagine the drama that’s about to unfold if your “style” doesn’t match theirs.  But the family of God is different.  Our royalty does not come from marrying into it, it is something God confers to us out of His love when we place our faith in Christ (1 Pet. 2:9-10).

            In light of these thoughts, what should the children, the heirs, of the Heavenly King look like?  What type of attitudes and behaviors should they display?  How should they treat the people they come in contact with each day?  You may not be able to trace your earthly lineage as thoroughly as mine.  But your spiritual legacy is laid out for you in the Word of God.  So live your life as the royal you are!   

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 Gospel of Luke is actually "Part One" of a two-part saga which traces the proclamation of salvation, first through the Messiah, in Luke's Gospel, and then through the Church in the Acts of the Apostles.  Luke's Gospel is addressed to "Theophilus" which literally means "God-lover".  We don't know much about this person other than he is addressed as "Most Excellent" a term that indicates he may have been a person of some rank.  The purpose of Luke's Gospel is to inform Theophilus of the life and testimony of Jesus.  But in essence it does not matter whom the Gospel was written to, rather, Who it was written about.  Luke's central theme is a question:  Who is Jesus?  The reader- Theophilus and you- must come to a conclusion about Him and respond.

            In his prologue, Luke articulates his desire to give his readers a clear and coherent presentation of the words and deeds of Christ (1:1-4).  By A. D. 62 there were undoubtedly many oral and some written accounts of Jesus' miracles and teachings.  Luke uses several words and phrases in his opening verses which show us he approached this task with the highest of integrity.  Luke's investigation included reading "accounts about the events" (1:1) and analyzing "reports...from the early disciples and other eyewitnesses" (1:2).    Luke did not criticize the other works; instead, he appealed to their importance as precedents for his own work.  He wanted to put these facts in an order that would make sense to the reader in order to help that person to understand Jesus' story.

            There are several things to note in Luke 1:1-4.  First, Luke has a reason for writing by using the word "since".  Secondly, Luke recognized the contribution of others who had also recorded the things Jesus did and taught (...many have undertaken).  Thirdly, Luke's Greek is among the best in the New Testament.  His introduction is done in the literary style of historians such as Herodotus of Halicarnassus, who also spoke of collecting information by interviewing witnesses and compiling the writings of learned men.  Luke contacted eyewitnesses such as the Apostles themselves.  He listened and learned from "servants of the Word"; the most notable of course was his traveling companion Paul.  These teachings and accounts were "handed down to us" from the first generation of believers which included the disciples and others who had been taught by them.  Luke testifies that he has compiled "an orderly account".  This means he has arranged the material (through the inspiration of the Holy Spirit) in a way in which we can understand the narrative and what it teaches about Jesus.  This does not mean that Luke manipulated facts in order to promote his own opinion or agenda.  Rather Luke has organized the facts to present Jesus in such a way that we will know the truth about Him.

            Lastly, the events that Luke has compiled are "pragmata", that is they are historical facts that any historian would be interested in, but in Luke's Gospel they become more than mere facts, they are for Luke, events of salvation-history and their significance depends on the way one interprets what they have fulfilled.  These events refer not only to the deeds of the ministry of Jesus, His passion, death, burial and resurrection, but also to the sequel to all this, the spread of the Gospel from Jerusalem to the end of the known world.  Luke is pleased and excited to be sharing his findings for he believes that they "have come to fulfillment" and were "accomplished among us".  These events took place in Luke's recent past and have continued their effect into the present.  

            More importantly, Luke's precision and purpose in writing this book, demonstrates to us, that our Scriptures are to be trusted as an accurate and truthful account of Christ's life, and God's redemptive work among men.  Although Luke is not one of the original disciples, he employed a thorough and trustworthy method of fact-finding in order to compile this Gospel.  Perhaps William Barclay said it best, "There is no passage of the Bible which sheds such a floodlight on the doctrine of the inspiration of Scripture.   No one would deny that the Gospel of Luke is an inspired document; and yet Luke begins by affirming that it is the product of the most careful historical research.  God's inspiration does not come to those who sit with folded hands and lazy minds and only wait, but to those who think and seek and search.  True inspiration comes when the searching mind joins with the revealing Spirit of God.   The word of God is given, but it is given to those who search for it.  "Seek and you will find," (Matthew 7:7)."

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 stadium is filled with thousands of fans.  The noise surrounds you as you take your seat.  On either side, avid spectators clad in team colors, converse with one another and munch on snacks while drinking soda and other beverages.  Music blasts over the loud speakers and cheerleaders do their routines on the sidelines while the team mascots run around on the field performing crazy antics.  There is an air of excitement as athletes enter the stadium and start warming up.  Each and every fan places their hopes of victory on the shoulders of these highly trained professionals.  Week after week, day after day, these competitors follow a regime in order to prepare for the BIG GAME.  No matter what sport, no matter what team, they all commit themselves to being the best in their field.  And today their hard work and dedication will hopefully pay off.  

            The crown jewel of football will be up for grabs this Sunday.  Two teams will place the best they have to offer on the field and battle for the right to be called the NFL Champions.  In the days of the New Testament the top sport was not football.  Back then running, wrestling and boxing were popular and the top athletic competition was the Isthmian Games (which later became the Olympics).  The Isthmian Games were held every two years in the city of Corinth.  And like their modern day counterparts, athletae (the Greek word we get athlete from) were devoted to a course of training which would enable them to excel in their chosen contest with agility and strength.  These professional training programs often required the athlete to endure extreme amounts of pain and took a tremendous amount of self-discipline.  But for those who remained committed, there were also great rewards. 

            Have you ever considered that your Christian walk is similar to the course an athlete takes in preparing for a competition?  In 1951 a sportscaster by the name of Jarrell McCracken did.  He read an article by a well-known athlete and was inspired to write and record an allegory which he entitled The Game of Life.  In it two teams, the Forces of Good and the Forces of Evil, square off on the grid-iron with God Himself as the Fair and Just Referee.  Jesus Christ coaches the Forces of Good and Satan is the coach for the Forces of Evil.  The quarterback of the Forces of Good, Average Christian, faces a variety of obstacles and challenges that you and I also face in our Christian walk as he makes his way to the end zone.  In the end, success lies in how well-prepared one is for the game.

            As McCracken introduces his allegory he states that "the rules of the game and how it should be played are found in God's Word, the Bible".  2 Timothy 2:5 says, "And also if anyone competes as an athlete, he does not win the prize unless he competes according to the rules."  Our success then in our Christian walk depends on how well we follow God's Word.  And like the athletes of Paul's day, we would do well to be diligent for the "purpose of godliness" (1 Tim. 4:7-8).  The athletes who competed at the Isthmian games and their modern Super Bowl counterparts all compete for a temporal crown and prizes that eventually run out, but godliness leads to an eternal reward (heaven).  This is the idea Paul conveys in his last letter to Timothy.  "I have fought the good fight, I have finished the course; I have kept the faith.  In the future there is laid up for me the crown of righteousness, which the Lord, the righteous judge will save for me on that day" (2 Tim. 4:7-8a).  The image of God as the One who rewards the faithful believer after he/she has run the course of their life is seen throughout the New Testament (1  Cor. 9:25; Phil. 4:1; 1 Th. 2:19; Rev. 2:10).

            What are you doing to prepare yourself for the game?  Are you reading God's Word?  Are you in fellowship with other believers, your teammates?  Are you communicating with the Coach so that you understand His game plan (prayer)?  It is my hope that you will approach the Game of Life with the same amount of enthusiasm and spirit that you show while watching the Super Bowl (or the BIG GAME of your favorite sport whatever that may be).  In writing to the church at Corinth (the Super Bowl city of the Roman Empire), Paul encouraged the Christians by saying, "Do you not know those who run in a race all run, but only one receives the prize?  Run in such a way that you may win.  And everyone who competes in the games exercises self-control in all things.  They then do it to receive a perishable wreath, but we an imperishable."  (1 Cor. 9:25-27)  Our imperishable prize is Eternity.  Are you and I prepared to win the game?

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