Do you remember the “Name Game” song?  It was a game that took a name through several variations making silly rhymes by changing the beginning letter of the name throughout the song.  I’ll probably mix up the order here, but it went something like this- “Hannah Hannah bo banna, fe fi fo fanna”…and so on ending with the words “the name game”.  I think someone even made a hit record out of it during the 50’s or 60’s.  I remember singing it always produced several rounds of laughter.  While this game was merely for fun, names in the Bible were quite significant and never a laughing matter.  Names not only identified a person, they revealed something about the essence of that person as well.  Take the well-known names of Jacob and Esau for example.  Esau’s name was not only associated with his fiery red hair, but his earthly nature.  Jacob’s name described the matter in which he was born (grasping at his brother’s heel) and also his conniving nature throughout most of his life (Gen. 25:19-34)

            Names were never in short supply at Caesarea Philippi.  Herod the Great called it Paneasar Panias after the god Pan.  It became Banais when the area was under Arab control because Arabic has no “P”.  When Philip the Tetrach made it his capitol, he called it Caesarea after Caesar and Philippi after himself!  But King Agrippa II named it Neronias after the emperor Nero.  Kings came and conquered, constructed, and consigned names to Banias (the name that has stuck the longest and what the area goes by today), but they merely represent segments in history.  Of all those rulers who attempted to change its name, none really left a legacy which stuck.  Yet this place, this site, is the place where Jesus makes a point to be concerned about names (Mt. 6:13-18).

            Banias is peaceful now.  The land remains undeveloped since it is a national park.  The gentle pools of water which are situated not far from the impressive rock cliff that overlooked the hub of the city belie the chaos that once was part and parcel to the region.  It is hard to picture the wall to wall temples and shrines which once dominated the base of the cliff and yet standing before it, I am able to imagine Jesus here questioning Peter and the disciples in the midst of that noise and confusion, “Who do people say that I am?”  In essence Jesus is asking, “What names are they giving me?”  After the disciples respond Jesus goes further.  At a place where a myriad of gods could be worshipped and every sensual urge satisfied Jesus by-passes confronting the degrading aspects of paganism or refuting and discouraging the incorrect understanding of the crowds which followed Him and point blank asks the disciples, “Who do you say that I am?”

            A second twist in this story also involves names.  That Banias changed names so often and usually based on the whims of popularity, stands in contrast to the “renaming” of Peter.  No longer Simon (his Hebrew name), Jesus calls him “Petra” meaning rock.  As solid as a rock is, this name becomes firmly associated with Peter (and surprisingly it’s Greek too!).  Names were very important in Peter’s culture and background.  They signified something particular about the person, so this name was no accident.  Of course much can be written about the theological and historical implications of this incident (and it has!), but what impressed me about this account is how Christ knew Peter so well.  Peter may have needed more time to fully understand his confession concerning the person of Christ- “You are the Messiah”- but Jesus knew Peter so well he gave him a more appropriate name- even though Peter had some very un-solid moments in his future. 

            Peter’s purpose and personality in establishing God’s kingdom on earth are captured by this name better than his Hebrew one.  Amazingly, this is how well the Lord knows me.  Though he did literally rename me, He knows what makes me tick.  And like Peter, I have a purpose and personality which He will use to build His church.  You have a name.  God has given it to you.  He knows it because He made you.  What does this mean?  It means that God knows and loves you in the most intimate and deepest way possible.  How great is that?!  But do you know Him in the same way?  I hope you do.  However, I want to encourage you today, that no matter where you are, no matter what you’re going through- God knows your name and like Peter, He wants to use you to build His church.

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

            A little boy stoops beside a waterspout on the side of a building peering into the hole to see what is there.  A Red-Shouldered Hawk sits on top of the neighbor’s shed with his “catch of the day” clasped lifeless between his talons.  A father cradles his newborn son in his hands and lovingly gazes at his face.  A vibrant green leaf cradles a small collection of pine needles in its crevice where the stem meets the leaf itself.  Each picture is different from the other.  One is sweet, one is heart-breaking but honest, one is tender, and one is eye-catching.  But they all have one thing in common.  All of these images tell a story in visual form.

            Seeing the picture is only a part of being a photographer.  Good photographers recognize they are more than just “picture takers”.  They are also storytellers.  However storytelling is the less thought-of component in photography.  After you have seen the story the next step is deciding how you want to tell the story.  Writers would call this developing the story.  It is the part of your creative process that determines how your picture will convey the story.  Some of the greatest visual storytellers convey the story without words but there have also been some great verbal storytellers who have the ability to paint pictures with their words so that every reader “sees” exactly what they are writing about.

            Jesus was a masterful story teller.  He told His stories in parables based on scenes from everyday life- planting gardens, working in vineyards, baking bread, commerce and trades, and the way nature works.  Some of Jesus’ greatest stories came from the Galilee region as He traveled around teaching and preaching in its villages and towns.  Like the itinerant teachers of His day, Jesus traveled around the Galilee region and wherever He went, He attracted quite a crowd.  In fact Luke tells us that if the people heard Jesus was in the area they would travel to see Him.  But Jesus understood His followers.  He knew that many of them enjoyed listening to Him but they didn’t HEAR Him, that is, they did not truly understand what He was talking about.  So Luke takes note that Jesus “spoke in parables”.      
    
            Parables are short, pithy stories that convey a spiritual truth usually by way of an illustration.  In Luke 8:1-15 Jesus draws His story out of the scenery surrounding his audience.  He tells the story of a sower who has stepped into his garden to plant some seeds.  When we read these well-known verses we tend to picture the kind of garden we are familiar with but those images, although they may seem to fit the bill, are not correct.  The garden in Jesus’ story would have looked more like this.  Imagine a property that is set on a hillside and you now have a good idea of the land in the Galilee region.  As a gardener the difficulty of balancing yourself on the side of a hill to grow and harvest your crop would compel you to come up with a better, less slanted way to garden.  Enter the process of terrace gardening.  Tiers are carved into the hillside with a path along the edge of each tier enabling you to walk along the path to sow your seeds- easy breezy!  Now you get the “picture” of the sower in Jesus’ parable.  He is walking along the path of his terrace garden tossing the seeds to the left and right.  We have to imagine it in our minds what this looked like but Jesus’ audience could see it right before their eyes.  They couldn’t miss the picture in the parable, but only the spiritually attentive would be able to understand its application (Lk. 8:8-10).

            As it is with parables and faith, seeing is an integral part of a picture’s story.  With parables it is the art of seeing the spiritual truth embedded in the illustration.  With faith it is the art of seeing beyond the physical world and understanding the spiritual world behind it (Mt. 13:16; Heb. 11:1).  In photography the art of seeing involves first seeing what the photographer saw and then seeing it for yourself as you look at his/her picture.  If you’re in a gallery and looking at pictures by briskly walking past them you will never see the story or the mindset of the photographer who took it.  You will be just like the crowds who came to listen to Jesus but never really heard Him.  But if you stand in front of the picture and look carefully at how the storyteller took it, you will gain understanding of both your world and the world of the artist.  You will see their compassion, their interest, their humor, their attention to detail, and the things that move them.  Seeing and understanding the story of a picture is the same as having “ears to hear” the truth of Jesus’ parables.  So, how is your eyesight?

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 boys were younger one of the ways I kept them occupied in the car was to make them keep track of the state license plates that we saw.  While watching to see what state the cars were from, we'd learn the state’s nickname too.  It's fun to learn how those nicknames came about.  Take my state for example.  Do you know that besides "The Keystone State" which alludes to Pennsylvania's role in Early American History, that Pennsylvania has four other nicknames?  The Quaker State refers to the early settlers here.  The Oil State represents one of Pennsylvania's three greatest industries.  Quaker State Oil is a well-known brand which originated here in Pennsylvania.  The Coal State and The Steel State represent the other two industries for which Pennsylvania is known, coal mining and steel manufacturing.

            The land of Israel also has a "nickname" which is derived from Exodus 3:8.  It is called "The Land of Milk and Honey".  We often associate the phrase milk and honey with the things that are familiar to us.  We hear the word milk and think of cows.  We hear the word honey and think of the sweet bounty of bees.  But if you were to travel about Israel in the days when God spoke these words to the people of Israel (Dt. 11:8-9; 26: 9, 15), you would have a hard time finding cow farms and bee keepers.  Goats were (and in many cases still are) the primary source of milk in Israel and the word most of our translations call honey was a sweet syrupy liquid made from dates.  These two words poetically describe the two general environments in Israel.  The Land of Milk describes the way of life in the southern and eastern regions, and the Land of Honey describes the way of life in the north and west. 

            There are three main characteristics of the Land of Milk: shepherds and herds; wide open space with plenty of room for herds to roam; and desert areas such as the Negev (Gen. 13:1), the Wilderness of Paran (Num. 12:16), and the Wilderness of Zin (Num. 27:12-14).  There are three main characteristics of the Land of Honey as well:  farmers, less or no space to roam, and mountains with lots of water.  Life in the Land of Milk is unpredictable because of its low rainfall and sparse population.  It is a silent and lonely place.  Life there is demanding and exhausting.  It drives home the need for community.  Life in the Land of Honey though is quite different.  It is very predictable with its cycles of seasons and years.  Because there are many villages and cities in this area, it is noisy and congested.  Life here is manageable and busy.

            When you are reading the Bible stories, it is always a good idea to keep in mind whether it takes place in the Land of Milk or the Land of Honey.  Putting these stories within their regional context helps to drive home their meaning.  When you read about the Red Sea, wadiis and cisterns (Gen. 37:18-24), Abraham, Isaac, Jacob or Moses and Mount Sinai (Ex. 19:1-2), think about the Land of Milk.  When you read about The Sea of Galilee (Mt. 4:18), mountains, terrace gardens (Lk. 8:5), the prophets and Jesus, or Mount Zion (1 Ki. 8:1), think of the Land of Honey.

            It is still possible to see all the attributes of the Land of Milk and Honey today and if you are blessed to be able to visit the land, these regions still bring the Bible to life.  Bedouin still roam with their herds in the Land of Milk.  The Negev is thriving, but there is still a vast amount of land that is undeveloped and breath-taking.  The Land of Honey is still bustling with lots of people in the cities of Tiberias, Tel Aviv, and Jerusalem.  Israel’s most ancient history is mixed with its recent past everywhere you look.  Not only are the Biblical holy days observed there (Lev. 23) but so are significant days such as May 14th which celebrates the day in 1948 when Israel declared that in spite of pogroms, dispersions and the Holocaust, the land of Israel was the natural and historic home of the Jewish people.  Therefore God's command to pray for the peace of Jerusalem (as well as the whole land) should not be taken lightly or ignored (Ps. 122:6).  Pray for the peace of Israel.  Keep in mind our understanding of land and diplomacy are not the way people think in the Middle East.  The root of their different perspectives on this issue goes back thousands of years.  There is much to be hopeful about as the leaders of these nations meet and work out their plans.  Pray for God’s wisdom to be with them as they make these decisions.  The people of the land, or common folk, as we might say, truly desire to live in peaceful coexistence.  Pray that extremists will not inhibit the prospect of peace but that all hearts will be turned toward the Messiah (Rom. 11:25-27) and waiting for His return.

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

            Water, water everywhere and not a drop to drink!  That little ditty ran through my head several times during the first full week of March 2011.   Not only did we see record rainfall here in the Northeast, but an earthquake in Japan set off a tsunami which destroyed property and beaches in the Northwest.  The rainfall coupled with melting snow caused rivers and creeks to overflow their banks and commuters to detour around the more troublesome areas of flooding.  At the opposite end of the spectrum was the run on bottled water when our area was forced to go into “lockdown”.  One day the shelves were lined with it; the next day they were empty.  Many of us know how important water is for survival and when we feel that life is tenuous it’s one of the first things we stock up on.

            Sometimes I marvel at people who build houses along the coast or next to a river.  They must know about the risks, but the setting is so appealing, it's worth the risk I suppose.  I have to confess I've daydreamed about living near the ocean.  I love the vast horizon, the sound of the waves, and the shells!  There are appealing places like this in Israel too.   One such place is mentioned in Psalm 23:2.  We often translate the word in this passage as "green pastures", but this Hebrew word actually relates to the well-watered and green area at the bottom of a wadi (wah-dee).  "What's a wadi?" you ask.  Wadiis are like canyons, but not as wide.  They are carved out of the limestone rock found in the wilderness area of Israel in the same way the Colorado River carved out the Grand Canyon in the United States.   One Israel’s more beautiful wadiis is the Wadi Avdaht.  The entrance to Avdat (Ahv-daht) is misleading.  It is wide and semi-barren with high limestone walls flanking either side.  The greenery there is due to a small stream found near the center of the gorge.  As you walk alongside the stream heading deeper into the wadi, its width grows until you reach a silvery thin waterfall cascading over the upper rim at the end.  A large pool of water collects there and it is absolutely beautiful!  As nice as a wadi can be, the comfort they offer is tenuous.  Shepherds who raised their flocks in this area knew the layout of a wadi inside and out, and the wisest shepherds knew it was best to get your water and leave, rather than make yourself comfortable and stay.

            Jesus had this geographical characteristic in mind when He told the parable of the two builders in Luke 6:46-49.  It's not necessarily convenient to build on the top of those tall rock walls.   It’s so much easier when you don't have to lug those big water urns up and down the path.  It's not so stressful and much more comfortable.  But, Jesus warns, building in the sand, is unsafe!  Wadiis are notorious for flash floods that often come without warning.  Rain from miles above them can come rushing through the gorge like the way rainwater pours through a broken gutter.  When the rain comes down through a wadi (and it will), if you’ve built your house in the bottom of a wadi, it will most certainly wash away. 

            Wadis hold a great spiritual lesson for us (which is why Jesus used them as an example!).  It's tempting for us to "build our lives" in the conveniences of the world.  We have come to believe that life should be easy and comfortable, so we put all our energy into accomplishing that. We’ll finance, work overtime, get the best education for a better paying job, and do whatever it takes to achieve the “Dream”.  The trouble is, putting trust in the comforts of this world, and doing whatever it takes to get them, is like building a house in the bottom of a wadi.   Our life may look good, but it’s dangerous because when storms come rushing in, the sandy foundation upon which we’ve built dissolves in those rushing torrents of water.  And in this day and age people are facing more and more uncertainty about what the future may hold proving there are no guarantees that anything will last.  Still, many of us continue to build in the bottom of a wadi.

            If the bottom of a wadi is not where a believer should build, then where should we build?  Jesus says in verse 47 that those who come to Him, hear His words, and act on them have built their life on the rock- those tall sides of the wadi that are flood-free.  Jesus tells us in this parable that the rock is God’s Word.  If we are letting the Bible guide us in the way we live and what we believe, when the storms of life come (and they will come), we will be able to withstand the tempest.  It is certainly more popular to build on worldly things.  It's easier, more comfortable.  But it's unstable.  Today's fads are tomorrow's history lessons.  The latest trends are forgotten tomorrow when the "next big thing" becomes news.  So, why build on this shifting sand?  Build your life on God's Word so that you will stand firm when storms come your way (Proverbs 3:1-8; Colossians 3:2).

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

            Our church has been studying the book of Jonah this Spring and the book’s central figure has brought to mind the old Sesame Street song that stated, “One of these things is not like the other; one of these things just doesn’t belong”.  Children were then asked to identify the object that did not match.  For the adults in the room the answer was usually quite obvious, but for the children it was a fun way to figure out (usually by the process of elimination) which object was out of place.  Jonah is the odd man out among the prophets.  Lined up against Jeremiah, Ezekiel, Hosea and the rest, he would easily stand out as “not like the others”.  His book is not a collection of oracles or symbolic actions; it is a didactic narrative.  It is not a sympathetic portrayal either.  Instead the book of Jonah is a satire about a man who was neither an obedient nor a compassionate prophet.  Unlike the others who carried out some of the unusual commands of the Lord (see: Jer. 27:1-3; Eze. 5:1-4; Hos. 1:1-3) he was disobedient, judgmental, biased, and sour.  In fact, unlike his peers he was not only sent to Israel, he was also sent to Nineveh the persecuting pagans of his day.

            The reference to Jonah in 2 Kin. 14:25 gives us some insight as to the messages he brought to Israel while Jeroboam II was on the throne.  But the message God gave Jonah to bring to the great pagan city of Ninevah caused Jonah to do something we have no record of any other prophet doing- disobey!  Instead of heading southeast to Ninevah, Jonah boards a ship and heads in the opposite direction to Tarshish (Jon. 1:3).  Some have speculated that Jonah had a good reason to fear going to Ninevah.  The Assyrians had quite a reputation!  They were powerful and aggressive, showing no mercy to their captives or nations who rose up against them.  It appears that Jonah had also succumbed to the general mindset that God’s only concern was toward Israel.  It was hard for him to understand that God’s mercy could be extended to anyone outside the Covenant community.  But as Jonah learned, you can’t run from God, nor can you change the recipients of His message.  When He says, “Go to Ninevah!” it’s best to go!

            Many have portrayed Jonah as a whimpering and distraught man as he spends three (most likely gruesome) days and nights in the stomach of the fish.  But a careful reading of chapter 2 shows that Jonah understood exactly why he was there and that it was God’s way of saving him.  The situation seemed hopeless, but Jonah’s prayer is full of hope and he is resolved to follow through with the mission God has set before him (Jon. 2:1-9).  God calls Jonah a second time to go to Ninevah and Jonah obeys (Jon. 3:1-3).  Jonah is shocked to see the Ninevites respond to his message.  Some historical factors may have attributed to this.  A series of weak and ineffective kings had removed some of Assyria’s glory and might, a serious plague swept through the land in 765 B.C. killing many, and a total eclipse of the sun occurred on June 15, 763 B. C. causing more fear and panic.  In ancient times all these components would have been considered to be connected to the spiritual world.  Jonah’s appearance and message made sense in light of all these factors and the people responded.  True to human nature and still clinging to the last of his narrow way of thinking about God’s compassion, Jonah is bothered that the Ninevites actually repent (Jon. 3:4-4:1) and God forgives them!  Once again, God teaches Jonah about Himself through the natural world using a plant (Jon. 4:5-11) and the story of Jonah comes to a quick and unexpected end.

            We know that Jonah must have been a gifted speaker to have had such a powerful impact on that great city.  But we do not have a record of anything else that he said.  However, Jesus makes mention of Jonah in reference to Himself (Matt. 12:39-41) and confirms that Jonah’s preaching did indeed have a tremendous impact on the people of Ninevah.  And while it’s easy to see the parallel between Jonah’s days inside the fish to Jesus’ days “in the grave”, other comparisons and contrasts between the two can also be made.  Jonah is “sacrificed” by being cast into the sea in order to save the others on the boat.  Jesus was sacrificed to save all humans from the bondage of sin (Heb. 7:26-27; 9:11-14; 1 Pet. 3:18).  Jonah was not obedient to God’s call at first and somewhat reluctantly fulfilled his mission later, but Jesus never wavered in doing God’s will and was obedient at all times (Jn. 14:31; Phil. 2:5-8; Heb. 4:14-15). 

            How well do we listen to God’s call?  How well do we obey His commandments?  Personally, I don’t think I fare any better than Jonah!  But oh how I would love to be like Paul, who when given a vision by God to go in a different direction than the one he had planned, listened and obeyed (Ac. 16:5-12).  Jonah is a great encouragement to me.  I know I don’t always listen to God.  I know I often limit Him and the way He works in people’s lives.  But Jonah’s story demonstrates to me that God loves me enough to get me back on track when I’m not listening to Him and He can use me to proclaim His message even when I make mistakes.  I hope Jonah’s story encourages you in that way too!  Now, it’s time to go to Ninevah!

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                                                      

            Nain was a small town in Lower Galilee that appears in Luke 6:11-17.  It is the only time this little town is ever mentioned in the Bible which indicates something significant is about to happen!  Nain was situated on a small hill a few miles southwest of Nazareth.  However one rather important miracle of the Old Testament occurred near Nain- Elisha raised a son from the dead in Shunem (2 Ki. 4:18-37).  With that in mind it causes one to think it is no coincidence then that Jesus encounters a funeral procession for an only son just outside of this slightly obscure town.

            Luke's wonderful writing highlights several important aspects of this story.  First and foremost was the fact that this woman was a widow and this man was his mother's ONLY son.  She had no other means of support.  In Jesus' day women did not have the vast resources and opportunities available to them that many of us have today.  If they lost the income of their husband or children, and there was no extended family to take them in, they had two options.  The first was begging; the second was prostitution.  So when Jesus and His disciples approached this funeral, led by its professional mourners and accompanied by the townsfolk, they were coming upon a scene of desperation.

            Luke emphasizes that Jesus SEES the widow.  This word, esplagchinisthe, means to see physically as well as to be moved inwardly; to yearn with tender mercy, affection, pity, empathy and compassion. It is the deepest movement of emotions from the deepest part of one's being.  There is possibly no stronger word in the Greek language and the Gospels use it time and time again concerning Jesus.  The scene moves Jesus in the deepest part of His heart which causes Him to touch the funeral bier (a wicker stretcher used to carry the body to the grave) which is a complete no-no according to the Torah.
  
            Jesus speaks directly to the man.  You can imagine what thoughts were entering the minds of those in attendance!  The man responds by anakthizein, a special medical word used to describe a person who gets up after a long illness.  The understanding is that only God can make this happen.  And that is certainly what the crowd understands to have taken place.  They know the story of Elisha and immediately connect Jesus’ actions with his.  Luke even uses a phrase right out of the Elijah story (1 Ki. 17: 8-24) in saying that Jesus gave the man "back to his mother" (1 Ki. 17:23).   The reaction of the crowd is similar to the stillness that falls over sports fans when an athlete is severely injured on the playing field.  When the player is able to get up and walk off the field an awestruck applause breaks out.  The funeral crowd is deeply in awe and although they misidentify Jesus as a prophet like Elisha, they nonetheless give credit to God.

            It would be easy to let this story go at face value and store the information in a mental file named "Cool Things I Learned About Luke 7" and a month or two later forget what was in the file.   Disciples (which you and I are) don't do that.  We must move the information into application by looking at Jesus and doing what He did.  To truly be a disciple, it means more than compassion, it means touch.  Although considered "unclean" Jesus was willing to touch the bier and speak the words of life into a dark and desperate situation.  We also speak for Jesus.   We are His hands, His feet and His body on this Earth.  An effective disciple not only speaks the worlds of life to a dead world, he or she reaches out and touches it as well.  Our compassion must be coupled with actions, otherwise, as James would say, our faith is dead (Js. 2:17) and useless.  What or who will move you to respond as Jesus did?  Be willing to move when you see "the widow of Nain" in your world.

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
 

            Jeff and I are not huge television watchers and especially now since the television died and we decided not to replace it.  But when we did watch TV one show that always entertained us was the popular science program called Mythbusters.  In its original 14 year run of the show each episode examined a cultural or historical "myth" by scientific methodology to either prove or disprove whether its claim was true or not.  One of my favorite episodes involved the myth that elephants are afraid of mice.  The hosts headed off to a wildlife preserve somewhere in Africa to run the actual test.  Surprisingly the results indicated that elephants are at least respectful of mice in that they very cautiously avoided the little critters when one crossed their path.  The evidence was not conclusive, but there was some sort of evidence nonetheless.

            Within our culture there is embedded a full-scale belief that if something can be scientifically proven then it is worth believing.  Proponents of this belief are often heard quoting “the experts” who apparently have done all that testing for you.  At the same time, and often in conflict with this mode of operation, is the belief that one's experiences also offer a valid way of gauging whether or not something is true.  In this form of belief no testing, no empirical evidence gathered through observation or experiments is necessary.  If you feel it, think it or like the idea, then you can believe it.  The problem with the “experts” is that they are often funded by companies who want the evidence to be interpreted in their favor.  The problem with experiences is that they are inconsistent and our feelings about them can change.  One may enjoy a walk in the rain on a hot summer’s day but no one enjoys a walk in the rain in the freezing cold of winter.  The Truth- which both of these beliefs endeavors to confirm- appears to be an impossible thing to find and of all the impossible things to prove the Resurrection would certainly be a target to discredit through either of these methods.  But the proof and truth of Christ's physical resurrection is crucial to Christianity.  No other faith makes the claim that God rose from the dead.

            Through the centuries many theories have been concocted to explain how Jesus did not physically rise from the dead.  Some believe the resurrection to be part of a hoax and others believe it is purely the stuff fairy tales are made of.  But when the Gospel accounts are read and history is examined, there is evidence and then some to prove the contrary.  Take, for example, the passage which appears in Lk. 24:36-48.  Jesus presents physical evidence of His suffering to the disciples and then invites them to touch the scars.  "A spirit does not have flesh and bones," He states.  And as if to drive the point home, Jesus proceeds to ask them for something to eat.  A ghostly apparition would certainly not be interested in food.  Each Gospel writer makes a point of noting that Jesus had a physical body after the resurrection (Mt. 28:9; Mk. 16:6-7; Lk. 24:39; Jn. 20:20) and Luke records in the Book of Acts that Jesus appeared to the disciples after His resurrection "alive" for a period of 40 days (Acts 1:3) offering them "many convincing proofs and speaking of the things concerning the kingdom of God”- empirical evidence at its finest.

            Not only did Jesus present Himself physically to the disciples, Scripture also records that there were other witnesses of Christ's bodily resurrection.  The most notable testimony of this is Paul's list in 1 Cor. 15:5-9.  Paul states that Jesus "appeared to Cephas (Peter) and the twelve" (v.5), more than 500 witnesses (v. 6), to James and all the "apostles" (v. 7), and finally to Paul himself (v.8).  Many of these witnesses died for the wonderful news they proclaimed.  The fact that they considered this point worth dying for argues from a practical perspective that Jesus physically rose from the dead.  There are not too many people who will die for a myth. 

            Likewise, had the Resurrection been added to the Gospel at a later date to bolster support for the teachings of Jesus (like those experts who bend their findings to support their sponsors), there were enough people alive in the first century of church growth to contest its truth had it been a lie.  And finally, the disciples themselves, by their transformation from doubting and clueless followers to outspoken champions of the faith also demonstrate that their faith in a risen Lord was not a whimsical fantasy, but a fully trustworthy and proven fact. 

            People had doubts about the Resurrection of Christ almost immediately after that great event.  People still have doubts today.  But the same confidence that propelled the early believers to take the Gospel to the "ends of the earth" (Acts 1:8) because they knew the Resurrection to be a provable fact, can be shared by us today, so that we too can boldly proclaim our faith in the Risen Lord (Col. 4:5-6; 1 Pet. 3:15).  The Resurrection is not a myth!

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

            The Children's Choir made its way to the front of the sanctuary.  The choir director made sure we were in straight rows and that everyone was ready to speak.  With all the confidence we could muster, we boldly recited the Nicene Creed for the congregation.  Then, like a flock of startled birds, we fluttered quickly out of the sanctuary with our newly earned hymnals in hand.  It was a tradition of the church I grew up in that always brought a smile to the faces of the congregation.  But I never forgot the main points of that creed, even though I have a hard time repeating it word for word from memory!

            The central issue of the Christian faith is the death and resurrection of Jesus Christ.  Through the centuries since this pivotal event in human history, many have tried to disprove it, and others have come to faith because of it.  We all know there are many factions and denominations within the Christian faith, but Christ's death on the cross and His resurrection are universally accepted by all believers as the payment for sin and the salvation of sinners.  Catholic, Evangelical, Protestant, and Pentecostal all recognize without Christ's atoning death, humankind is fallen, lost, and without hope.

            As the church grew, believers struggled to keep the central issues of faith sound and true to the teachings of Scripture.  In an effort to clarify Biblical truth, Christian leaders assembled and formed creeds which specifically stated what The Truth was, and what it wasn't.  Many of the early creeds were testimonies of Jesus' appearances after the resurrection.  Several passages in the New Testament are what Bible scholars believe to be early creeds recorded by Paul.  1 Corinthians 15:3-8 is the most definitive of them with Philippians 2:1-11 (particularly verses 5-11) being regarded as both a hymn and possibly a creed.

            Within the first century of Christendom, unsound doctrines compelled leaders like Polycarp and Irenaeus to compose statements of faith for new believers.  The Apostle's Creed was the first of these creeds.  Although the apostles never said or composed it, the creed was believed to contain the Truth which they taught.  The Nicene Creed followed in 325 AD, reaffirming and clarifying some of the tenets of its predecessor.  But a sound grasp of the Truth was important to both Jesus (Jn, 1:14; 8:31-32, 46; 14:6; 16:12-13; 17:13-19) and Paul (Rom. 1:18, 25; 1 Cor. 13:4-7; 2 Cor. 13:8; Eph. 4: 15, 20-24; 1 Tim. 6:3-5; 2 Tim. 4:1-5; Tit. 2:1).

            One phrase in the Apostles' Creed which has caused some confusion over the years (and is not found in the oldest copies of it) is the statement concerning Jesus bodily “descending into Hell”.  Not only is this contrary to Christ's own statements (Lk. 23:43), but it also misinterprets the very passage that is supposed to support it: 1 Pet. 3:19-20.  In this passage the Greek word used is Tartarus which means abyss, not Gehenna, which was the word for Hell.  The first copy which contains this phrase appeared in 390 AD, a good 300 years after the apostles, and not again until 650 AD.  Rufinus, a monk who studied the first copy, rightly believed that the phrase was a metaphor which was added to emphasize that Jesus truly died a physical death (Hell to him was that moment where Jesus experienced separation from His Heavenly Father when the Sin of the world was placed upon Him, not that He bodily went to Hell- Mt. 27:46; Mk. 15:34).  His analysis supports the Scriptures which repeatedly emphasize that Jesus physically died on the cross (Mt. 27:50; Mk. 15:37; Lk. 23:46; Jn. 19:30-34).

            But why did Jesus have to die?  When Adam and Eve disobeyed God in the Garden of Eden, they brought sin into the world and broke the relationship God had with His creation (Gen. 3:22-24).  From that point on, in order for there to be any relation at all between God and man, sin had to be atoned for, otherwise the result of sin is death (Rom. 6:23).  However, animal sacrifice was never a permanent solution (Heb. 10:1-4).  Jesus' death however, not only atones for our sin (1 Jn. 4:10), it restores us to God because Christ was both human and divine (Heb. 9:11-14).  In His humanity He is associated with our sin (2 Cor. 5:21), but by His deity, He conquers sin (Rom. 6:8-10).  Jesus had to die to pay the penalty for sin according to God's will (Rom. 8:1-4), but His resurrection affirms that God found His sacrifice acceptable and death will no longer be able to hold on to those who profess faith in Him (Acts 2:21-24).  This is not only the greatest Truth in our creeds, but the joy of Resurrection Day as well!  Oh grave where is your victory?  Oh death where is your sting (Hos. 13:14; 1 Cor. 15:55)?

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, 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