In many ways the Good News moved across the Roman Empire in the fashion of a soap opera.  It was a story full of plot twists and surprises that kept its participants wondering just what would happen next.  In the beginning of Acts 8 a young man by the name of Philip who holds a leadership role in the early church heads off to Samaria and is responsible for introducing the Messiah to this often rejected segment of society.  The Adventures of Philip continue as chapter 8 progresses.  So let’s see what happens in this episode of “How the Gospel Spreads”.  Cue the music and “Action!”

            Like all good stories this “episode” has a beginning, a middle, and an end.  It begins on a travel route that originates in Jerusalem and heads southward towards Gaza and on through Arabian Peninsula to the upper delta region of the Nile in Egypt.   It ended in the Kingdom of Meroe (not the Ethiopia we know of today), an ancient civilization established by the Nubians which flourished between the 8th c. B. C. and the 4th c. A. D. and was designated by the name Cush in the OT Scriptures.  The Greeks and Romans considered it to be the furthest boundary of the civilized world.  The kings of this civilization were considered to be incarnations of the sun god and were more ceremonial than authoritative.  The real power-holders of the kingdom were the queen mothers who held the title of “the Candace”.  Luke tells us that the eunuch oversees her treasury, a modern day Minister of Finance.  What is a high official from a country beyond the borders of Israel doing on a road leading away from Jerusalem, especially in light of the fact that his nationality would naturally lead us to believe he worshipped the sun god?  Is it a coincidence that he is reading the scroll of Isaiah as he travels?  Not when the Spirit is involved! And it is the Spirit who directs Philip to travel upon this road at this very moment in time (Acts 8:26).  Philip listens to the Spirit a second time when he comes upon the chariot.  As it is moving along at a steady but slow pace Philip is able to come alongside it and hears the eunuch reading the very passage that foretells the death of Christ’s sacrificial death. 

            The middle of the story covers the conversation that follows.  It brings to mind passages like Is. 52:7 and Rom. 10:14-15 because as Philip explains what the passage means it is definitely good news for his listener.  The conversation also brings to mind many Bible stories (particularly the one on the Road to Emmaus: Lk. 24:13-32) where Scriptures had to be explained in order for the hearer to gain a full understanding of them.  The point is not so much that Philip was a Bible Expert, but more in terms of the Spirit guiding his natural talent and ability to work in the life of the eunuch.  Like every point of contact, this passage is only the starting point of the Gospel message which is why Philip must begin there but cover all of Scripture like Christ did with the disciples before him (Acts 8:35; Lk. 24:45).  The result was that the eunuch was eager to commit his life to Christ and when they passed by a spring he convinced Philip to baptize him (vv.36-38). 

            The end of this story has an amazing twist.  Long before Doc Brown constructed his time machine or Scotty beamed up his Star Trek shipmates, Philip experienced what Madliene L’Engle called a “Wrinkle in Time” in her well-known children’s book.  As Philip and the eunuch come up out of the water, the Spirit transports Philip over 20 miles north to the area of Azotus!  Ever succinct in his accounts Luke does not tell us how Philip felt about this amazing form of transportation, instead he tells us that Philip continued to preach the Good News finally ending up at Caesarea Maritima located on the coast of the region where he started.

            Philip was a visionary in the mission field.  Although a Jew his Hellenistic Greek background allowed him to venture into territories that would not naturally be apparent to his Israeli-born Jewish counterparts.  The main point of Luke recording this story is not to extol Philip’s ability to expound on Scripture, but to demonstrate the work of the Spirit in the spreading of the Gospel.  Philip was open to the guidance of the Spirit and because of that he followed a route that spread the Gospel through Samaria, Judea and back into Samaria again and even into the Nubian realm.  Archaeology shows a strong Christian community grew up there.  What do you think would happen if you and I were as open to the Spirit as Philip was?  Our times are not very different from those in the Book of Acts.  If we follow the Spirit’s lead I believe we will see the same kind of results Philip did.  What will our stories read like?  Stay tuned for the next episode in “How the Gospel Spreads”!

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

            Until the stoning of Stephen the fledgling church had experienced minimal persecution from the Sanhedrin.  In Acts 8:2 Luke takes note that Stephen’s martyrdom now fuels and escalates persecution by the greater populace.  In verse 3 Saul emerges as the lead prosecutor and his activity is described as lymaino, a word used in the Septuagint to describe how savage beasts such as lions and wild boars rip and tear raw flesh apart.  No one is spared- women, children and men are hauled into court and thrown into prison.  But there is an upside to this tumultuous period and that is that many believers leave Jerusalem for safety and when they do, the Word goes with them.  Instead of extinguishing the message of the Gospel Saul actually accelerates the spread of it.

            We tend to read through most of the place names mentioned in the Bible without really thinking about what they mean.  In the geographic sense mapping out the way the Gospel moved out from Jerusalem and through the Roman Empire is quite amazing.  Even more so is WHO the Gospel was brought to.  While the Good News most decidedly started among the Jews in Jerusalem, it quickly progressed through the Jews of the Diaspora and now in chapter 8 it is about to land among a segment of society that most would have ignored- the Samaritans.  The ethnic origins of the Samaritans harkens back to the Fall of the Northern Kingdom in 722 B.C. but in reality the “religious” division came into being when the kingdom divided after Solomon’s death.  Separated from Jerusalem by political aspirations the Northern tribes developed their own Temple and only used their translation of the Pentateuch as their guiding Scriptures. When the Assyrians conquered the Northern Kingdom they carried off most of the original tribes and replaced them with other conquered people groups.  Those left behind eventually married and started families with the captives brought in to occupy the territory.  As the centuries passed Samaritans were not only viewed as “half-breeds”, their religious practices were considered heretical even though the Samaritans still considered themselves to be “the people of God”.  With that cultural and historical backdrop firmly in place, one man is about to revolutionize Jesus’ command to “make disciples of all people” (Mt. 28:19-20) when the Spirit leads him to this unexpected mission field (Acts 8:4-25).

            Philip is introduced to us in Acts 6:5 as one of the seven men chosen to oversee the ministry to the Hellenistic widows (widows from the Diaspora, not Greek in ethnicity).  His Greek name indicates he was not originally from Jerusalem but along with a good reputation he is noted as being “full of the Spirit and wisdom”.  As a result of the persecution in Jerusalem, Philip sets out on a journey which takes him to Samaria where he preaches (literally) “the Christ” to them.  The Samaritans had their own idea of the Messiah but Philip’s words and the miracles that took place when he preached affirmed he was speaking on God’s behalf and that was enough to convince the Samaritans.  The Gospel took root and continued to spread throughout Samaria and the folks in Jerusalem heard about it! It is important to note here that while it looks like Peter and John show up to make sure this event is “of God” as we might say, that was not the case.  The Greek clearly shows they came to take part in this exciting ministry not to question its validity.  The Gospel may have been persecuted in Jerusalem but in Samaria it was smashing the stronghold of prejudice.

            While it might be tempting to put an emphasis on the healings and other miracles occurring here it must be understood that the Samaritans were not responding to the miraculous; they were responding to the message.  This is underscored by the account of the somewhat mysterious figure of Simon.  His story clearly shows that when the miraculous assumes priority, it actually becomes a hindrance to real faith.  Simon is well-known and has even garnered a god-like status among the people there running a successful “healing ministry” of his own.  Luke is clear to point out that Simon is a charlatan making money with his bag of magic tricks- the epitome of smoke and mirrors.  Impressed by Philip’s “work” and not understanding it is the Holy Spirit behind it all, he follows Philip around in hopes of catching some of the overflow.  He goes through the motions but is his faith real?  The answer comes forth when he offers to purchase the “power” from Peter.  Magicians of his type would often do this with one another so his actions are not a surprise but Peter’s condemnation is certainly not the response he was looking for.  Peter’s assessment of Simon is accurate and Simon shows only a small portion of regret over his actions with no real repentance.  The story comes to a hazy conclusion but the Gospel continues to circulate throughout Samaria.  Outward signs, such as the healings and exorcisms which took place in Samaria are only there to attest to what the Spirit has done on the inside.  The greatest miracle that took place in Samaria was not the signs and wonders performed by Philip but the fact that they took place in Samaria in the first place!  This passage poses one important question to us, “How willing are you to go to Samaria?”  Philip was willing; are you?

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 “Council”, also known as the Sanhedrin, was the ruling body of Judaism in the 1st century A. D.  Made up of 71 members that included Pharisees, Sadducees and Scribes, it yielded a tremendous amount of power within the Jewish community and had the ability to administer judgment from something as small as a slap on the wrist to something as severe as flogging bringing the accused to a point just short of death.  The Pharisees are quite visible in the Gospels, but the Sadducees whose seat of power was firmly anchored in Jerusalem and were the dominant force on the Sanhedrin, emerge in Acts as the major antagonists to the spread of the Gospel.  Peter and John had been summoned before the Sanhedrin previously but in Acts 6:8-8:3 charges are brought against another disciple, Stephen, who is noted as being “full of grace and power” (v. 8) and performing miracles just like the Apostles. 

            It is no surprise to read about this attribute of Stephen’s.  After all he has been qualified and confirmed as a leader Acts 6:1-6 (see v. 5 in particular).  Luke takes note that Stephen has locked verbal horns with members of “the Synagogue of Freedmen”.  While this sounds like some sort of cult, it isn’t.  Freedmen were generally former slaves, prisoners of war and their descendants.  The list of place names here represents a common trait of all human beings- we tend to congregate with folks who are like us!  Having settled in Jerusalem these men have now formed a synagogue where they can study the Scriptures and socialize with like-minded Jews of similar circumstance.  Of particular note is the mention of Asia.  Tarsus was its capitol and this tiny piece of information foreshadows a figure who is about to emerge at the end of chapter 7 (v. 58).  It is highly likely that one of the men who rose up to debate and discredit Stephen was Saul. 

            It would be very natural for Stephen to go to this synagogue since it is more than likely that he and the other men chosen to administer food and clothing to the Hellenistic widows were all Hellenistic Jews themselves.  He engages discussion with his fellow Jews over two points which ruffles the feathers of a very important contingent in the Sanhedrin, the Sadducees who held both in high esteem.  First is the over-arching importance of the Temple as the central place to find and worship Yahweh.  The second is that while the Jews love to use the Law as a symbol of their unique relationship with Yahweh, they seldom obey it and often persecute the people who challenge them to do so.  In his lengthy historical defense, Stephen uses three important and cherished figures to illustrate his points: Abraham heard and obeyed God when the nation of Israel was a mere glimmer in God’s eye (7:2-8); Joseph persevered and obeyed God even when he was carried off to a land where God was one god among many, yet his faith never wavered (7:9-16); and Moses was obedient to God’s call even when the people he was leading were consistently disobedient to the God he served (7:17-50).   The leaders could find no rebuttal to these excellent points.  You can argue opinion; you can’t argue history.     

            As it generally goes with people who do not want to listen to reason, lose their power base, or change their ways, the only way the leaders can respond to Stephen’s apologetic is to fabricate charges and orchestrate Stephen’s demise.  Some men are persuaded to give a false testimony concerning Stephen, he is brought before the Sanhedrin and must answer with a defense.  The whole scenario recalls Jesus’ trial and for Stephen there is nothing greater than following in the footsteps of his Master.  Many scholars note Stephen’s “defense” is hardly a defense but more of a masterful exposition on the history of Israel, its people and their God.  But it is actually a brilliant combination of a testimony, a response to the charges against him through a dissertation on what they mean, and an indictment in return upon the present leadership who are about to repeat the same mistakes of the leaders in the past (7:51-53).  Stephen dies in the same fashion as the Lord he serves, handing over his spirit to the Lord and praying for his persecutors (7:54-8:1) and Luke moves the story forward by taking note of a man among the crowd who is in full agreement with the events of the day but will soon find himself championing what he once sought to destroy- Saul.

            It would be easy to relegate this account to a file entitled “The History of the Early Church” but is that Luke’s purpose in writing it?  I think not!  The principal here is twofold: we will be called to make an account for what we believe, and we’d better be ready to do it (1 Pet. 3:13-16)!  I often wonder what kind of impact Stephen’s defense had on Saul.  Was he impressed by his knowledge, passion, and skill?  Did some of his points cause Saul to think again and then later truly change his mind?  It must have done something for several years later Saul (now known as Paul) instructs another young man to be diligent and prepared just as Stephen was (2 Tim. 2:15).  Therefore, the call to be ready is just as important for us.

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 were to meet Mary Ellen on the street, the casual meet up would probably not reveal much to you.  She is gentle in nature, unassuming, and has pleasant smile.  But if you had the opportunity to talk with her further, or with one of her friends, it wouldn’t be long before you discovered her passion to help those in need or to be the hands of Christ to the hungry.  In January of 2020 Mary Ellen felt a nudging from the Lord to open a food service to the homeless in our community.  With the help of our church, several local businesses and individuals the preparations were made and the ministry was poised to open.  Two weeks into its existence the Commonwealth of Pennsylvania was shut down due to Covid 19.  Mary Ellen’s ministry could have been overwhelmed by the sudden increase of the needy but the Lord had other plans in motion and through word of mouth and several amazing donations, the ministry thrived and continues to reach out to our community almost on a daily basis.  As I thought about Mary Ellen and her story this week it reminded me of one of my favorite women in the Bible.  The two are very similar!

            If ever there was a Biblical woman who had little to say about herself it would be Dorcas.  She appears on the scene in Acts 9:36-42.  She seems to have no family but is apparently financially secure.  Luke notes she was “abounding with deeds of kindness and charity” and that she did them continuously.  The people of Israel were commanded to take up the widows’ cause and care for them because they were vulnerable (Ex. 21:29; 22:22; Dt. 10:18; 24:19-21; 26:12-13; Lev. 18:7).  For Dorcas, this concern was such an integral part of her life she practiced it “continually”.  But now she is dead!

            When Dorcas dies a frantic call is put out to Peter who “just happens” to be nearby.  A hasty trip is made to from Lydda to Joppa (a 10 mile distance) and the scene Peter encounters is both urgent and endearing.  Dorcas is prepared for burial (which in all likelihood would be taking place that evening) and on view in an upper room.  We see through the eyes of the widows the kind of person Dorcas was as garment after garment is produced.  The Greek word used to describe her actions designates her kindness as a quality that was profitable and useful to others and not just a nice personality trait.  Dorcas did not just acknowledge that widows had a problem and the Law required their care, she actually did something to help them in their time of need.  Her death is a terrible blow to them.  Something must be done, but the action suddenly stops as Peter clears the room to pray which reminds us of several other men of God who prayed after someone died (1 Ki. 17:8, 17-24; 2 Ki. 4:8-37; Lk. 8:41-42, 49-56).

            While we don’t know what Peter prayed or how Dorcas felt when she awoke, the words are inconsequential. Because the narrative forces us to see the event, rather than hear it, it is no surprise that the final three verses emphasize sight.  Dorcas opens her eyes, she sees Peter, and he brings her to the saints who see her alive.  Discipleship, then, is something that is seen.  A sensitive reading of this narrative then would cause us to ask ourselves if we see the same demonstration of discipleship in our own lives.  Are we, as Dorcas was, caring for the vulnerable, being attentive to their needs, and performing acts of kindness that benefit them?  If yes, then we are living as disciples should.

            Unlike cultural values which fluctuate with the millennia, the value of women is very evident throughout the Bible, and most noticeably in the words and actions of Jesus.  Unlike the conventional teachers of His day, Jesus talks with women (Jn. 4:1-30), commends them for their faith (Mt. 15:21-28; Lk. 7: 36-50; 8:43-48) and even has them travel with Him as He teaches (Mt. 27: 55-56; Lk. 8:1-2).  Women played a large part in the early church as well (Acts 1:14), evangelizing alongside Paul (Rom. 16:1-2; Phil. 4:2-3), training leaders (Acts 18:24-26; Rom. 16:3-5), and planting churches (Acts 16:11-15; Phile. 1:1-2).  The Bible clearly shows us that women have been and always will be willing disciples whether they say it with words, or in the things they do.  But discipleship is not exclusive to women.  Men can be disciples too!

            This kind of discipleship involves listening to God’s prompting.  If we hear or react to a need, it most likely means God wants us to be the hands and feet of Jesus in that situation.  Mary Ellen is a great example that these events aren’t limited to the 1st century A. D. and Dorcas.  We all have the capacity to see a need and address it.  Taking a step of faith to address a need has a greater benefit than just filling a need in someone’s life.  It is also a tool that God uses to bring others to faith (Mt. 5:13-16; Acts 9:42).  Where is God calling you to serve?

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 don’t often think about the number of decades I’ve lived.  It’s not that I don’t want to face them or wish that I was still in my twenties, thirties or even forties (!) because I am quite satisfied with the life that the Lord has given me and I’m happy to be where I am.  If I’m thinking about the past I’m usually comparing the general make up of something by looking at what it is “now” and what it was like “then”.  Simply put, I’m nostalgic!  There is a tendency to think that any movement or organization in its initial stages was better, purer, more altruistic than it is now and that the people who initiated it were more competent, dedicated, honorable, and untainted by sin and compromise.  That was the thought behind someone who lamented that many Christian performers today are just that- performers.  But as I reflected on some of the figures that first propelled this genre into the American consciousness, were they really that much better?  Truth be told, they were not.  Some were still addicted to drugs or became addicted to drugs during their rise to stardom; some had affairs or their marriages were destroyed by infidelity; and some sold out to the highest bidder when the “offer was too good to refuse”.  I am not naming names here because that is not my intent, but I saw some of it first hand during my days as an assistant to a DJ at a local radio station.

            We like to think of the “Church” this way too.  We read through the Book of Acts and land on the passages where believers sell their goods to assist the community and think “Wow- believers would never do that now!”  We look at the different ministries our church is running and may think, “That really helps our congregation but are we reaching the needs of the community we live in like they did in Jerusalem?”  It would be great to say that the early days of “The Church” were better, purer, more altruistic, and untainted by sin and compromise than it is now, but we would be wrong!  The truth is wherever there are humans involved with the Lord’s work, there’s going to be issues!  It’s simply a fact of our fallen human nature- although we don’t like to focus on that nowadays.  Acts 4 closes with the idyllic scene of believers bringing gifts and offerings to the Apostles for the betterment of the community (Acts 4:32-37).  Awesome!  Chapter 5 begins with the false donation of Ananias and Sapphira (Acts 5:1-11) while Chapter 6 acknowledges that prejudice and mismanagement were depriving certain widows of their daily needs (Acts 6:1-6).  NOT so awesome!

            It was customary for the Jewish community of the 1st century to take two offerings every Friday before sundown.  The first was the kuppah (meaning basket).  It was a monetary donation that was divided among those in need and was meant to provide them with 2 meals a day for the coming week.  The second was the tamhuy (meaning tray).  It consisted of goods that were then given to those with the most pressing immediate needs.  Most scholars believe that it has been about 5 years since the birth of the Church in Acts 2 by the time distribution troubles come up in Acts 6.  It appears that although the collections continued to be made the distribution of funds and goods made its way to only certain widows.  Uh oh!  Prejudice, discrimination and mismanagement in the Early Church!  Say it isn’t so!!  The church had barely come together and it’s already divided.  Jews of Hebraic descent (those in Jerusalem that spoke Aramaic) and Jews of Grecian descent (those who came from the Diaspora whose main language was Greek) naturally drew together for fellowship, prayer and study according to their language and customs.  Archaeology has even borne this out.  The widows of either group were particularly vulnerable in the first century but it appears that the Hellenist widows were being slighted because of their heritage and the matter is brought up before the Apostles (v. 1).  The solution was to form a panel of overseers (v. 3) and the office of “deacon” (the root of the Greek word means “to serve’) was created.  Problem solved.

            It is tempting to say this was just one incident and the Church was more good than faulty but a truthful reading of Acts proves that they continued to struggle with human frailty.  However they didn’t give up, they didn’t quit and they didn’t abandon each other when they failed.  Perhaps then, we shouldn’t be looking at what’s wrong when we encounter struggles in our own congregations, rather we should be asking, “How can we make this work?” if we find ourselves facing similar situations in the Church of today.  Nostalgia never fixes anything.  Jesus does.  And in His words, problems just mean it’s time to put your hand to the plow (Lk. 9:62).

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 JERUSALEM TIMES: NISAN AD 28.  Two men were arrested today in the Court of the Gentiles at the Temple when they proclaimed a lame man had been healed “in the name of Jesus”.  The men known as Peter and John were followers of the former rabbi who was recently crucified under Roman law due to the instigation of an unruly crowd and the betrayal by one of his followers.  According to witnesses Peter and John claimed Jesus had resurrected after his death which came about not through Roman law but because of the rejection of the Jewish leaders, namely the members of the Sanhedrin.  They also claimed that this same Jesus was the reason for the lame man’s miraculous healing.  A preliminary trial followed the arrest and resulted in a warning that this preaching should cease and desist.  However sources close to the Council report we have probably not heard the last of Peter or John.  Peter was quoted as saying, “Judge for yourself whether it is right in God’s sight for us to obey you rather than God.  For we cannot help but speak about what we have seen and heard.”  This reporter will continue to follow the story as it unfolds.  (Acts 4:1-31)

            Sometimes I like to imagine the scenes I read about in the Bible hence the imaginary article above.  The events of Acts 4 may seem foreign to most of us.  We rarely hear of believers standing in public places, preaching about Jesus and testifying about miracles which occur in His name (We think that kind of behavior belongs on the mission field but not in our life!).  It is also uncommon, but not unheard of, to hear of Christians being jailed for such activities.  Some Christians have been maligned in courts for practicing Christian principles in the workplace or concerning their own homes, but SO FAR, these are rare events.  The climate of our country, even most of the world, has been changing over the last decade so we may see the numbers of this type of (dare we say it?) persecution rise in the next 4 years as laws are put into place under the Socialist/Marxist ideologies of those currently occupying the presidential and judicial branches of our government.  Therefore, paying close attention to our faithful predecessors in the Book of Acts can help us not only to prepare for what MIGHT lie ahead, but also to encourage us to be as bold as they were in testifying to what we know is true now.

            Peter and John had been visiting the Temple on a daily basis- after all they were good Jewish boys!  Like the Lord they served they were empowered by their Heavenly Father to preach the Good News and to heal the sick.  In Acts 3 a man who had been lame for most of his life was healed by Peter and the city was all abuzz with wonder and curiosity as to how this could have happened (Acts 3:1-16).  Peter took the opportunity to testify about the “Who” and “how” (Acts 3:17-26).  The message caused concern among the powers that be- particularly the Sadducees, an aristocratic segment of the Sanhedrin whose pedigree and wealth was their ticket to power.  Working alongside the Romans to keep their status in tact was actually their main reason for having Peter and John arrested although they thoroughly disagreed with their proclamation that Jesus had risen from the dead too.  This is emphasized by their inquiry into “whose name”, i. e. whose authority, this miracle and message were being spoken by (Acts 4:7).  Peter’s eloquent and convicting answer surprised them because they assumed he was “uneducated”.  This does not mean he and John were illiterate or stupid.  It refers to the fact that neither Peter nor John had been trained in a synagogue or rabbinical school.  While Peter remains respectful to those questioning them he finishes with a phrase that simply states, “I answer to a Higher Authority, so I decline to follow your rules” (vv. 19-20).

            I take away 4 points from this account.  1) If I truly believe what Jesus has done for me and for countless others, I must not be afraid to speak up on His behalf.  A testimony is just that- testifying to what I know is true for me (v. 20).  2)  I do not have to know exactly what to say.  I should know what I believe and why, but when the time comes to speak, the Lord will give me everything I need to know and the best way to say it (vv.8, 13).  3)  I answer to a Higher Authority.  IF the climate of freedom we as Christians have in this country should become restricted and outlawed in the future, I should be prepared to speak anyway.  While I do not relish the thought that I might be called out for my faith, I would feel even worse to disappoint my Lord by not speaking up for Him (vv. 8-11, 19).  4)  And lastly, humankind, and human power brokers, may attempt to thwart the Lord’s work, but it’s useless.  Peter proclaimed the Gospel to the Sanhedrin (Acts 4:12).  When he and John were released their fellow believers recognized God was at work throughout the entire ordeal (Acts 4:23-31).  He will be at work in whatever happens to me as well (Phil. 2:12-13).

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
 

            When my son Christopher began playing soccer I became a part of a special group of women- Soccer Moms.  This dedicated group of women spend a lot of time driving to and from practices and games (usually in a minivan or SUV), are experts in energy boosting snacks and are also known for their enthusiasm on the sidelines, sometimes a little too much enthusiasm!  At first I would sit among them at the games and do my part in cheering the team and my son on to victory.  But over time I started to notice that some of the moms were far too vocal about the job the coach or the referees were doing and they would become quite critical of what they felt were their inadequacies and failures especially concerning their the treatment of their children.  If they disagreed with a call they would heckle the ref.  If they didn’t like the fact their son or daughter was on the bench they would speak to the coach afterwards.  That was not my style and I felt uncomfortable being associated with it.  One time I asked Christopher and some of his teammates what they liked to hear coming from the sidelines.  “We like to hear stuff like ‘good job!’ and ‘go team!’ they said.  They were embarrassed by the catcalls and negative cheering.  So I devised a way that enabled me to leave the bleachers without standing out for doing so.  I started taking statics for the team: shots on goal, who took them, how many assists and passes each player had and so on.  The kids loved it, the moms liked the fact their kids could see their improvement and I was able to encourage the team in a positive way.

            If there is any one person in the Bible who is associated with the “ministry of encouragement” that person would be Barnabas.  His actual name was Joseph and he was a Levite who originally came from Cyprus.  He is one of the early “stars” in the Book of Acts as an active member of the early church and earned the nick-name “Son of Encouragement” (Bahr- son of, nuh-buhs- consolation/encouragement) from the disciples because of his generous and supportive nature (Acts 4:36-37).  He welcomed Paul into fellowship when others had reservations about him (Acts 9:26-27), was excited to see God working among Gentile converts in Antioch (Acts 11:19-30), served both as a missionary and relief worker (Acts 13:1-3, 42-43; 14:8-18), took part in the Jerusalem Council on behalf of the Gentile converts (Acts 15:1-34) and took a stand against Paul concerning the status of John Mark (Acts 15:35-41).  I’m sure the decision to separate from Paul weighed heavily on his mind when Paul would not change his opinion, but in the end the Gospel spread further because of it.  I think Barnabas would have been encouraged by that.  (And a satisfying footnote to the story appears in 2 Tim. 4:11.)

            The Scriptures consider encouragement to be a trait all Christians should posses.  We are admonished to fill our speech with grace (Col. 4:6), encourage and build each other up (1 Thes. 5:11), encourage the faint-hearted (1 Thes. 5:14), and to encourage one another to avoid an unbelieving heart (Heb. 3:12-13).  When encouragement is evident in the body of Christ it glorifies God the Father (Rom. 15:1-6; Heb. 10:19-25).  The life of Christ encourages us to strive for humility and unity (Phil. 2:1-11) and Paul considered encouragement to be a major component of his ministry (1 Thes. 2:1-12).  It saddens me when I’m with a group of Christians who have embraced the humor of the world by teasing one another with put-downs and caustic remarks.  Their language is no different than the latest hit comedy and I wonder, “Why do we think this is funny?”  I know most people take it on the slide, but are we really supposed to be making fun of each other this way?  Have we become so immune to this form of sarcastic humor that we don’t even realize we’re doing it?  Is that what we’re supposed to sound like?

            Christopher now coaches soccer at the university level.  While we were visiting once we attended a game.  I was sitting on the bleachers before the game started and noticed that the women’s soccer team who had come to cheer the men’s team on, had a Scripture verse printed on the back of their T-shirts (Heb. 12:11-13).  I knew it had something to do with training and how a person carries themselves on or off the field in this case.  During the game a couple of the women started poking fun at an opponent.  The words were meant to pull his focus off the game and therefore give an advantage to the home team.  While the tactic is typical of any sport, the words were unkind.  After a few cat-calls, another young lady turned around, caught the eye of the hecklers and admonished them to find a better way to cheer for the men’s team.  “Yes Mom!” they joked.  But they stopped.  And that was encouraging to me!  I think if you’re going to put a Scripture on your back, you most definitely want to walk in a manner worthy of the One who called you (Col. 4:6 and 1 Thes. 2: 12 in action) and “Mom” was right to call them out on it!  We should all be that attentive to our speech.  So, I challenge you to take a cue from Barnabas and watch your words this week.  Instead of embracing the humor of today’s pop culture, go against the norm and use your words to be an encouragement to someone (Ps. 19:14; Prov. 16:24; Col. 3:5-8).

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 need more joy in my life" a friend said to me one day.  She was absolutely certain she had not discovered the way to find joy otherwise she would have more of it evident in her life.  It brought to mind the old adage JOY= Jesus first, Others second, and lastly You.  It makes for a wonderful motto (and it wasn’t the case for her), but it is much harder to live that out in our lives because everything we hear or see today is geared toward ME and I.  I want a new car, good job, pretty girlfriend, the latest fashions, a trip to Hawaii.  My boss should give me a raise, better benefits, more time off, or an extra personal day.  Even some our praise songs tend to put ME and I first (which when I’ve pointed this out, I’ve ruffled a few feathers!) and Christians are known to come to or leave a church because of "what it does (or doesn’t do) for me".  The self-centered focus of our culture has crept into the contemporary church in many ways and sadly no one really seems to be willing to take a hard look at how and where.

            Throughout the pages of Scripture, and especially among the faithful spoken of in it, there is a different focus.  It is not on the individual but on the community.  If you have ever watched an ant colony or a beehive you will have a good image to grasp this concept.  Although made up of many individuals, these insect groups thrive and strive for their colony.  Each member has a goal to help the colony grow and each member continually does their part to reach the goal.  In Old Testament times we can see this characteristic in the way a person noted which tribe and clan they were a member of, particularly when land was concerned (Josh. 13:1-24:33; 1 Ki. 21:1-3).  In New Testament times that association was still true but one’s country of citizenship were also important.  Paul is the most noted example of this aspect of one’s identity in the Roman Empire (Acts 21: 39; 22:22-29; Phil. 3:4-6).  In both Testaments individual were still important, but the prominent marker of who you were came from the community to which you belonged.

            After the birth of the Church at Pentecost in the opening chapters of Acts we can see the early believers approaching their new identity in Christ in the same way.  While many of them came from a variety of places and backgrounds (Acts 2:5-11) they came together as one with one purpose and one goal (Acts 2:42-46; 4:32-33).  In this day and age it’s every man for himself but, in contrast, the behavior of those early believers is truly amazing.  We read in Acts 4:32 that individuals "did not claim anything belonging to him to be his own, but all things were common property to them."  This common property was used to help other believers who were in need.  Two examples follow this passage and are in contrast to one another.  The first example is Barnabas who sells a tract of land and gives all the money to the apostles with very little fanfare (Acts 4:36-37).  The second is Ananias and Sapphira, a husband and wife who sell their land but then lie about the amount they received for it when they present the proceeds to the apostles.  Not only did their actions defraud the community, their lie did not go unnoticed by God either (Act 5:1-10).

            It's not always easy to put others and their needs before our own.  But it was to be at the center of worship at the Temple.  Psalm 133 illustrates this.  As a "song of ascents" it was to be sung as the Israelites made their way through the Judean hills and upward toward Jerusalem.  As they reached Mount Zion and the Temple came into view, the words, "Behold how good and pleasant it is for brothers to dwell together in unity" reminded them that although they came from different tribes, they gathered in Jerusalem to worship God as His people.  In Jerusalem, though they were many individuals they also became one.  The unity that they experienced as a nation under God was a blessing like the beautiful land where they lived and it was pleasing to God (1 Kin. 4:20:-25).  Were the people always successful in working together in unity?  No.  Sadly their leadership failed in maintaining that unity and King Solomon, the second king to rule over the united kingdom was succeeded by his son who was responsible for dividing it (1 Kin. 11:41-12:33).

            The early believers needed to be reminded of this aspect of their faith-community.  But how does a group of individuals come together as one?  John instructed them to "walk in the light" as Jesus Himself did (1 Jn. 1:7).  Modeling our faith after Him produces fellowship with one another.  Paul reminded the Philippians of the same thing when he told them to have the same attitude as Christ (Phil. 2:5-8) who gave the ultimate self-sacrifice when He died on the cross.  When times get tough, as they have in recent months, our first reaction is to hold on to as much as we can and to save what we have for a rainy day.  But the Biblical model is community-minded.  It not only meets the needs of others, it brings glory to God and people to His kingdom.  Times can quickly change from bad to good or bad to worse.  But believers with a community mindset can not only persevere, they can become a testimony of what God does when He brings a wide variety of people together as one (Mt. 5:13-16; Acts 2:46-47).

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
 

            As some of you may know, I earned my bachelor’s degree at a small college in the northern panhandle of West Virginia.  I did not choose that school because of its academic program, its location, or its resources for life after college.  I chose it because I sensed God was leading me there, and for no other reason!  To say there was a definitive moment which explained why God wanted me there while I was studying there would not really be true.  But 43 years after the fact, I can certainly see some of the benefits from being there, and surprisingly, they are not academic!  Instead, Bethany College probably contributed more to my spiritual life than my professional development.  And the place where that growth took place was in a campus ministry called Agape.  We met on Wednesday evenings with guitars and Bibles, filled the meeting room with song and laughter, and dug deeply into God’s Word with the intent to live out its lessons in our dorms, our classrooms, during our activities and even in the cafeteria!

Agape, like small group Bible studies, youth groups and Sunday school classes are all grounded in the Biblical principal of “koinania”, a Greek word which simply means to share in, fellowship with or participate together.  Since the Old Testament was written in Hebrew we don’t see the word appear there, however, the concept of koinania is present in the relationship between God and humanity.  While in classical Greek this word was used to apply to things held in common, Genesis pictures this aspect in a negative light when it records the rupture of fellowship with God followed by the loss of unity among humans (Gen. 3-4).  Although sin broke the fellowship between God and humans, God's activity in forgiving, saving and preserving did not cease.  Through covenants with Abraham, the people of Israel, and David, God in His mercy bridged the gulf between Himself and humankind.
Since it is written in Greek, one would expect the word koinania to appear throughout the New Testament, but surprisingly, the word koinania is absent from the Gospels.  However it does occur 13 times in the writings of Paul.  Of course the most well known illustration of koinania appears in Acts 4:32-37.  In this passage Luke records a picture of the early church’s practice of sharing their goods among the believing community and their devotion to being together.  We are always impressed by their unity, but we often forget that in Acts 2:42-47 koinania was an essential part of a life of worship.  The unity of their fellowship proved God was in the midst of them.  When Paul uses the word koinania in his letters he never uses this word in a secular sense.  It is always in a religious context.  For Paul koinania refers strictly to the relation of believers who share a faith in Christ (1 Cor. 1:9, 10:16; 2 Cor. 6:14; 8:4; 13:14, 17; Gal. 2:9; Eph. 3:9; Phil. 1:5) and the kingdom activities of those who belong to Him (Rom. 15:26; 2 Cor. 9:13; Phil. 2:1, 3:10; Phile. 1:6; Heb. 13:16; 1 Jn. 1:3, 6-7).

Jesus may not have taught specific lessons on the subject of koinania but He certainly modeled it with the disciples.  Not too long ago it was easy in today’s technologically saturated world to isolate ourselves from one another.  Busy schedules, text messaging, work demands and commuting pulled us away from coming together and we often came up with excuses for not finding the time to be with fellow Christians.  Covid 19 changed all that.  It forced us to recognize how important the mutual support and encouragement that we receive from being together helps us to cope and get through life’s difficulties which were especially prevalent during the initial restrictions and loss of both life and freedom in the early days of dealing with the virus.  Thankfully many churches found creative ways to put the technology that once separated us to work at keeping us together.  More importantly, one of the greatest aspects of koinania is that when we are gathered together, Christ is in the midst of us (Mt. 18:20) and although viewing faces on Zoom or other social platforms was not exactly the same as being in the same room, we still experienced and are experiencing koinania in this way!

At the end of my freshman year at Bethany College, Agape held a picnic.  I told everyone that my mother’s recipe for potato salad was the best in the world and I was assigned the task of making it for the entire group.  I called my mother, got the recipe, and set about making the potato salad.  On the day of the picnic everyone raved about the taste and consumed the entire bowl.  But something was terribly wrong in my opinion.  I’d never seen my mother’s version look so brown, or taste so crunchy.  Yet my friends insisted it was perfect!  So afterwards I called my mother.  I told her I chopped the potatoes, celery, and hard-boiled eggs and put them in the bowl.  I mixed the mayo and the milk and then blended it together.  Why did it turn out so brown and so crunchy?  “Did you cook the potatoes?” my mother asked.  “Oh, you have to cook the potatoes?!” was my reply.  I don’t know if anyone ever figured out I’d fed them raw potatoes, but the sweetness of koinania certainly overpowered their taste buds that day!  Are you in koinania (virtual or otherwise)?  If not, you might be missing out on some awesome potato salad and fun stories to go with it!

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