The mall was busy that day as shoppers went to and fro gathering up their gifts for family and friends.  At lunch many of them gathered at the food court to grab a bite to eat before dashing off to take advantage of the next sale.  Idle and happy chatter was in full force when suddenly a young man stood up and began to sing a chorus from the Messiah, “For unto us a Child is born…” and then other voices joined him as the surprised people looked on.  It could be said that this event was a modern version of that night long ago when a flustered group of shepherds received an angelic announcement that both surprised and stunned them, “Today in the town of David a Savior has been born to you and He is the Messiah, the Lord” (Lk. 2:11). 

            Whenever I hear the opening notes of Handel’s Messiah I think of the fields where the shepherds were outside of Bethlehem on that quiet night so long ago.  They are not the lush, green fields that everyone imagines however there was enough vegetation to support the flocks of sheep which would have been raised there to support the Temple’s sacrificial system.  But no matter which way you envision that scene described by Luke in his Gospel (Lk. 2:8-14), the scenario itself is what is surprising.  Imagine the Good News of God in the flesh being announced to lowly shepherds of all people!  Why not to the rulers and leaders of the day?  Why not to the priests and Levites ministering in the Temple?  This is one of the great surprises in all of Scripture and so is the “proclamation” the angels bear: that the Magnificent Creator of the Universe came in the unexpected form of a baby to the least of all of us, and for all of us (Gal. 4:4-5; Phil. 2:5-8).  But who would believe this, much less hear about it during the hustle and bustle of Christmas commercialism that surrounds us in the days preceding this holiday now?  Yet this is the major reason Luke writes to his friend Theophilus in the first place (Lk. 1:1-4) and continues the proclamation in Acts (Acts 1:1-2).  The proclamation is of utmost importance for one’s eternal destiny hinges upon how one receives it.

            In Greek this announcement is called the kerygma.  Its roots are in the verb kerusso (care-ru-so), a verb meaning “to preach, discharge, herald, cry out” and in simple form it is a sermon, message or proclamation.   During the mid-twentieth century Bible scholars C. H. Dodd and Rudolf Bultmann presented the idea that the Gospels and the Book of Acts were a unique literary genre that combined the literary history of the early believers’ faith and the preaching of the Gospel message and named this genre after this Greek word.  Dodd summarized this concept by using Peter’s sermons in the Book of Acts in this way: 1) The words of the prophets were being fulfilled in the “latter days” (Acts 2:14-21, 3:24), 2) This fulfillment took place in the birth, life, ministry, death and resurrection of Jesus Christ (Acts 2:22-28, 3:11-16), 3) Jesus has become the Messianic head of Israel and by virtue of His resurrection is now exalted at the right hand of God (Acts 2:29-36), 4) the Holy Spirit in the church is a sign of Christ’s presence, power and glory (Acts 5:29-32), 5) The Messianic Age will reach its consummation at Christ’s return (Acts 3:17-21), and 6) thus an appeal is made for repentance, forgiveness of sins, the gift of the Holy Spirit in the believer and salvation (Acts 2:38-40).  This proclamation was so important when heresies threatened to weaken it in the 4th century, the Nicene Creed was formed.

            Do people hear what the shepherds heard today?  If they do, do they say, “Let’s go to Bethlehem and see the baby” (Lk. 2:15-18)?  I don’t know.  The clamor of the world grows increasingly hostile and suspicious of the Gospel message, yet people still yearn to fill the emptiness inside their heart.  But the question must be asked, “How will people know of this amazing event if we don’t proclaim it (Is. 52:7, 53:1)?  This is the season for you to announce to the unsuspecting “shepherds” in your life that “a Child has been born for us; a Child has been given to us!”  You may not be announcing it to kings.  You may not be announcing it to the prestigious or prominent, but you will be announcing it to the very people who need to hear 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

            Have you ever watched a red-carpet event?  They are an array of flash and glitter that attempts to out-do those in the heavens which is why they are "star-studded" (ha-ha).  In the glory days of classic film these glamorous events were a fashion designer's show case of elegance, sophistication and style.  Today they are a race to see who can show off the most flesh or be in the most outrageous get-up as actors and actresses head into the theater thus garnering the most photos and posts on Instagram and Facebook.  Believe it or not this is nothing new.  Pageantry was alive and well in the Book of Acts as well.

            Paul had traveled to Jerusalem after a tearful good-bye with the believers in Ephesus.  Once in Jerusalem he headed to the Temple to perform a ritual purification (Acts 20:13-21:36).  But when recognized by a contingency of Jews from the diaspora a riot breaks out and Paul is brought into the Roman fortress next to the Temple for protection.  When it looks like he is going to be tortured as a means of interrogation, Paul reveals that he is a Roman citizen (Acts 22:22-29) which is a game-changing detail.  Paul is eventually shipped to Caesarea (Maritima) in order to be examined by Felix who lets him languish in prison for two years.  This is no surprise as the Roman historian Tacitus described Felix as "a man who exercised the prerogatives of a king with the spirit of a slave."  Excessive rioting, incompetence and corruption caused his recall in AD 59.   He was succeeded by Festus who ships Paul back to Jerusalem for a new trial (Acts 23:12-25:12) but Paul decides to claim a right that all Roman citizens could appeal for- that he be tried in Rome.  The star-studded show is about to begin with King Agrippa at the center. 

            Let's look at the cast of characters who come along with Agrippa to hear the tent-maker from Tarsus.  Festus appears to be the most noble of them.  He became governor in AD 59 and was perceived to be a prudent and honest ruler.  Unfortunately (or oddly to his advantage) he died after 2 years in office with his character and reputation intact.  When his path crossed with Paul he did as Roman law required.  Paul appealed to Caesar, so off to Rome he would go (Acts 25:12).  But since King Agrippa has stopped by Caesarea Maritima while on vacation, why not run the case by him (vv. 13-14)?  His full name was Marcus Julius Agrippa II and he was the great grandson of Herod the Great.  Throughout his political career he remained steadfastly in Rome's good graces.  All seems to be going well until Paul introduces the atoning death of Christ whereupon Festus blurts out that Paul must be mad.  Paul denies the accusation and turns the table over to Agrippa, who according to Jewish tradition, had a mother who was deeply interested in the Jewish faith.  Did he not believe the prophets as his mother had?  It was an extremely uncomfortable moment for the king but he sheepishly deflects by asking a sarcastic question, "Do you really think you can convert me in one speech Paul?"  Paul deftly diffuses the tension by saying, "I do hope you will one day be like me, but without these chains."  Agrippa did have the ability to free Paul and remarked to Festus that had Paul not appealed to Caesar he may have done just that.  For Agrippa it was more important to garner favor from Rome and Festus so he avoided making any kind of decision that might bring controversy.
 
           However, the drama of his personal life provided enough controversy anyway.  Bernice who is mentioned in Acts 25:13 and 23 was his sister.  She had been married to her uncle Herod of Chalsis but when he died she went to live with Agrippa.  Historians Josephus and Juvenal both made note of persistent rumors that the two had an incestuous relationship.  In order to put these to rest Bernice was briefly married to King Polemo of Cilicia but she eventually returned to live with her brother.  After the Roman war she became the mistress of Titus but public opinion forced them to break off the relationship, not once, but twice.  She eventually returned and remained with Agrippa.  Bernice appears to be a pawn in many ways but she didn't mind taking advantage of the opulent lifestyle provided by each of her partners.  All in all she was like many of the rich and famous of today who search for satisfaction in worldly things only to find there is nothing of substance behind the glitter and glam.

            And so were Festus and Agrippa.  Whether altruistic or concerned about public opinion those on the red carpet, good or bad, still fall short of God's righteousness and need a Savior just as much as the rest of us.  We may not stand before kings and governors as Paul did but we do stand before people who are in need of the Gospel message just as much as they are.  Are we prepared as Paul was to give a testimony of how we came to believe what we believe?  The outcome is not up to us, but taking the opportunity to do so is (Acts 26:1).

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

          For those who are "into it", history is a fascinating study.  I was reading through a portion of Acts one day and the thought struck me that "church" history from its earliest days was no different than what occurs within the church at large today.  Our culture with all its possibilities and with all its limitations was a carbon copy of the culture the early believers lived in.  They faced challenges from within (Acts 5:1-16, 6:1-7) and without (Acts 8:1-3, 12:1-3).  Throughout the history of this vehicle Jesus chose to proclaim His message, history has repeated itself over and over again.

            It is interesting to note that with every challenge the early believers faced, once corrected or resolved, the Gospel was able to move forward.  In the case of Ananias and Sapphira once the Lord's judgment on their deceipt was public the believers recongnized that God was just as active among them and as serious about their devotion as He was when their forefathers wandered in the wilderness on the way to the Promised Land (see Num. 12:1-16 and Num. 16).  With every challenge there also came a rapid expansion of the Gospel.  Luke notes that the response to the demise of Annias and Sapphira was reverence and awe (Acts 5:11) along with an increase in both miracles and converts (vv. 12, 14).  The same was true after the issue of uneven benevolence was resolved by appointing deacons to oversee the distribution of food to the needy widows.  Widows of both Greek and Aramaic circles were satisfied and numbers increased (Acts 6:6-7).

            While it is not pleasant, persecution actually furthers the expansion of the Gospel in two ways.  In the first sense, when the identifiable leaders of the early church are arrested or martyred it compels others to step forward and proclaim the Gospel in their place.  We don't know much about the "second string" on the Gospel ball field, but we do know they made an impact because the "Church" did not die.  Instead it carried on.  One of the more notable stories involves a more well-known personality.  After Stephen's death and compelled by Saul's "ravaging" persecution of believers in Jerusalem the early church is scattered (Acts 8:4) but this also places disciples like Philip in places where the Gospel is not only heard, it is received (vv. 5-13).  Secondly persecution by its geographic aspect forces people to move away broadening the physical area where the Gospel is shared.  Take the aforementioned Philip as an example.  He leaves Jerusalem and ends up in Samaria- an interesting twist in itself as most devout Jews avoided this area like the plague!  Apparently Philip now understands the Gospel is meant for Everyman and he's up to the task to make sure Everyman hears it.

            Sadly the remainder of church history does not have the same result yet the parallels between the days of Acts and this writing remain.  When I look over the centuries that followed after that which is recorded in Acts, I am saddened to see the erosion of purity and strict adherence to God's Word.  But even then believers were admonished to be watchful and discerning considering thoughts and ideologies that were being introduced in their midst (1 Tim. 6:20-21; Titus 2:1, 3:9; 2 Pet.2:1-2; Jude 1:4).  A disheartening trend is the infusion of outside beliefs and philosophies which are no longer disregarded but fully embraced within Christendom (Socialism and the New Age to name two).  Perhaps the most misguided union was that of Liberalism and Biblcial Studies.  Understandably introduced into Christian thought as a result of WWI and WWII, it was never reviewed or reconsidered when its principles not only eroded Biblical authority but even rewrote it (a definite "no-no" in God's eyes- Rev. 22:18-19).  However an interesting observation can be made: when sound doctrine is adhered to the church grows in spite of persecution.  But as Liberalism in Biblical interpretation grew, the decline of the church's role in culture and society began.  Sound doctrine replaced by deconstructionism also replaced the people in the pews with empty spaces.

            Yet hope remains that the Gospel will still go forth as it did in the days of Acts.   In recent years a tiny virus threatened to shut down the world.  Churches alongside businesses and other public institutions were closed to hopefully ward off the spread of Covid 19.  At first it seemed to be the final death-blow to the preaching of the Word until local congregations discovered the power of the Internet.  People were struggling.  They needed answers and lo and behold, churches which stood solidly on the Bible and preached straight from its pages saw an amazing amount of growth thanks to their on-line presence.   There are sitll nay-sayers.  There is still antagonism and out-right persecution in many places around the globe.  But the Word is still going forth as well.  How are you a part of it?  Hopefully you are like Philip or the many believers we don't know about in Acts that scattered and took the Gospel with them.  No matter where you are, or what you are doing, it is what Christ commands you to do (Mt. 28:18-20; Acts 11:19-23).  If there is anything we can learn from the early church in Acts today, it's that it's time to get the Word out!
 
Ann H. LeFevre, M. Div.
https://www.annhlefevre.com;Olivetreeann@mail.com; https://linkedin.com/in/annhlefevre; https://www.facebook.com/ann.h.lefevre
 

            There were at least 5 of us who set out on that one sunny Saturday to take the path through the woods down to “the Bowl”, a depressed area shaped like, you guessed it, a bowl in my grandparents’ woods with a beautiful stream running through it.  My memory cannot recollect everyone who came with me on that walk but I do know one thing, our curiosity caused us to take a much longer trek than we expected!  My aunt had told us how to find some interesting sights along the way- an old cabin, a rusty, decaying truck and an abandoned car from the 1950’s.  Once we got to the Bowl we were treated to the wonderful smell of pine trees and the beauty of the sun filtering through their trunks and branches as well as the sound of water tumbling over rocks and fallen branches.  We climbed down from the rim and decided to follow the stream to see where it was going but somehow we managed to get ourselves a little turned around while doing so.  About 2 hours into our adventure we realized we were lost.  We didn’t panic though.  We agreed that the stream would lead us somewhere so it was best to just keep following it and eventually we found ourselves intersecting with a road.  We elected to go to the right which brought us to the entrance gate of a summer camp I recognized.  I then knew we had to follow the road back the way we came and eventually it would intersect with the main road that led to my grandparents’ property.  All in all we were wandering about for almost 6 hours laughing and enjoying each other’s company all the way.  We may have caused some concern among the youth advisors who’d given us permission to go but when we arrived back safe and sound all was well.  Even though I can’t remember all the details of that lengthy hike, I do remember it was fun thanks to the friends who went on it with me.  Travel companions do make all the difference in the world when the journey becomes a little more than you expected.

            When Luke recorded his travels with Paul he often mentioned others who came alongside them throughout the journey.  In Acts 20:4 Luke lists off several companions who joined him as he traveled through Macedonia and Greece.  While Luke does not really include a lot of details here, several of Paul’s letters fill them in.  The main point of this leg of the journey was to assemble a delegation from the churches Paul planted who would come with him to present the monetary gift he’d collected for the impoverished Jerusalem believers (Rom. 15:25-33; 1 Cor. 16:1-4; 2 Cor. 8:1-9, 15).  It is during this time that Paul encounters some struggles with the Corinthian church which resulted in a series of letters to correct the issue (two have survived in our New Testament) and a visit in Corinth afterwards which lasted for 3 months during which he composed his letter to the Romans.  The list of names includes some we recognize readily such as Timothy and Titus.  Others are less well known but may have some recognition because they are mentioned in other Scripture passages (Aristarchus- Acts 19:29, 27:2; Phile. 23-24, Gaius- Acts 19:29, 3 Jn. 1:1, Tychicus- Eph. 6:21; Col. 4:7; 2 Tim. 4:12; Tit. 3:12, and Trophimus- Acts 21:29; 2 Tim. 4:20) but two are a complete mystery since they only appear here (Sopater son of Pyrrhus and Secundus of Thessalonica).

            It is interesting to note the character of these men.  We know a lot about Timothy and Titus.  Paul entrusted both of them to be overseers in the churches he established in Ephesus (Timothy) and on the island of Crete (Titus) so we will not spend a lot of time on them.  What is interesting to note is that with only a few passages concerning them, we find that Aristarchus, Gaius, Tychicus and Trophimus were men of great moral character, loyal, demonstrated a deep faith and commitment to the Lord to the  point of imprisonment for a few of them, came from mixed backgrounds and shared a willingness to follow Paul to Jerusalem even when it was apparent suffering may take place there (Acts 20:22-24, 36-38).  Three words illustrate this by their actions.  Paul had “determined” that he would go to Jerusalem.  This Greek verb is associated with the process of decision making and implies the sense of accord or counsel.  In other words Paul’s decision was probably based on discussions he had with his entourage.  The second word is also a verb which means to follow or accompany.  Apparently the discussion included their participation in Paul’s trip.  And lastly as the trip is adjusted to deal with the Corinthian Church issues, these men adapted to the plans and even went ahead to Troas to help with some of the travel accommodations. Not only were they men of character, they were action oriented.

            Who walks with you on your faith journey?  Do you have the kind of friends or family that supports you, takes action to make your walk better, or goes all out and follows you through thick and thin?  It is my hope that you will have someone in your life of whom you can say like Paul did of Tychicus, “He is a dear brother, a faithful minister and fellow servant in the Lord.”  Those are the best life-traveling companions of all.
​
Ann H. LeFevre, M. Div.
https://www.annhlefevre.com/, https://www.linked.com/in/annhlefevre/, https://www.facebook.com/ann.h.lefevre/

            It was the best of times and the worst of times.  But these times weren’t happening in 1859 when Charles Dickens published A Tale of Two Cities, nor the French Revolution (1775) which Dicken’s famous novel refers to.  These times occurred during the reign of the emperor of Claudius who ruled over the Roman Empire from A. D. 41 to 54.  He was an effective ruler who was more bureaucratic than previous despotic emperors.  He expanded both the road system and the aqueducts which supplied water in Italy and throughout the provinces.  But his reign was also marked with a period of distress due to scanty harvests and several other causes.  He reversed the ruling of Caligula and permitted the Jews to observe their laws and customs, but made poor choices in appointing procurators over Judea which caused the situation there to deteriorate.  He also dealt poorly with the Jews in Rome who were initially banned from gathering together due to their large numbers and were finally expelled in A. D. 50.

            Luke, the detail-oriented historian, documents a major event during the period of Claudius’ reign in Acts 11:27-30.  Egyptian documents from this time period reveal crop failures in Judea, Egypt, Rome and Greece between A. D. 45-46.  The church in Antioch decides to respond to the needs of their brothers and sisters in Jerusalem with an offering which Paul and Barnabas deliver (Acts 11:30; 12:25).  The famine does not come as a surprise to the believers in Antioch because of a prophecy by a man named Agabus.  Luke notes that this revelation was “by the Holy Spirit” (Acts 11:28).  William Barclay in his commentary on the Book of Acts notes that there were three “designated” leaders in the early church.  Of first importance were the apostles who were noted as the God-ordained successors to Jesus.  Next were the elders who functioned as local overseers.  And finally, there were the prophets.  They functioned in the same two ways their predecessors in Old Testament times did.  They did foresee the future in a minor way but more importantly, they spoke forth the Word and will of God.  Luke records that a prophet named Agabus has predicted this far-reaching famine and documents that indeed it did take place during the reign of Claudius.

            The accuracy of Agabus’ prophetic gift is recorded twice.  The first occurrence is in Acts 11.  But later on in Acts 21:1-11 Agabus returns with a moving prediction and demonstration of the outcome of Paul’s impending trial.  His actions are similar to many Old Testament prophets who demonstrated the Lord’s words in action and then interpreted their meaning.  Agabus ties Paul’s belt around his hands and feet saying that Paul will be taken “to the Gentiles” in the same way.  It is heartbreaking news for Paul’s supporters.  They beg him to remain with them and not go to Jerusalem.  But Paul is insistent on not only going to Jerusalem but to die for the faith if that must be.  When his companions realize they cannot dissuade Paul, they “give up” and say, “The Lord’s will be done.”  While this may not have been the outcome they wanted, it is a confirmation that Agabus was recognized as an authentic prophet.  His actions indicated that it was the Lord’s will for Paul to go to Jerusalem no matter what the outcome should be.  It brings to mind the resolution of Christ who also set His face toward Jerusalem knowing full-well the outcome that awaited Him there (Mt. 16:21, 20:17-18; Mk. 10:32-33; Lk. 9:51-53).

            We know less about Agabus than we do about Claudius yet each man had an impact on the early church.  Although Claudius’ actions waivered between benevolent and tyrannical he managed to give the early church a time of relative peace and inadvertently allowed it to grow.  Agabus appears only twice in Scripture but each time he lives up to the standard of his office as set forth by the Lord whom he represents.  It is easy to put stock in public figures, secular or spiritual.  But the thrust of Luke’s history is not the people he is writing about but the fulfillment of the Lord’s will through the proclamation of the Gospel.  Claudius as part of a human institution merely moved it forward under his empirical commands.  Agabus confirmed that all things, whether natural or personal, occurred only by the Lord’s will and it was up to the believers to respond accordingly.  Where do you fall on this scale?  Are you responding to needs the Lord puts before you?  Are you following the Lord’s will no matter what, or are you relying on the whims of a political machine that may or may not allow you to live out your life in peace?  I am convinced more than ever that the stories in Acts are just as powerful today as they were when Luke sent them off to Theophilus (Acts 1:1).  The principles we can glean from them are just as important now as they were in A. D. 45.  If it were not for the boldness of Paul or the accuracy of Agabus’ prophetic words, the Gospel may not have moved forward and those in need (both physically and spiritually) may have perished.  How about you?  Are you moving the Gospel forward or taking the comfortable way out and keeping it to yourself?

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

            Ephesus was located 4 miles from the Aegean Sea and accessed by an inland harbor off the nearby Cayster River.  Because of its harbor, it was also connected to all the major trade routes by the Roman Empire's extensive road system.  In Paul's day it was the 4th largest city in the Roman Empire with a population between 200,000-500,000 people (depending on the "tourist" season and religious holidays).  The Roman governor of Asia resided in Ephesus adding further stature to its importance.  Along with the theater which seated 24,000, Ephesus was also famous for the Temple of Artemis, a HUGE temple, which was one of the 7 wonders of the ancient world.  The statue of Artemis (who was a fertility deity) was housed inside the temple and pilgrims from all over the Mediterranean world go there to worship her.  Ephesus was a wealthy city thanks to these pilgrimages and its sea port.  The temple also supported numerous businesses such as silversmiths (who made souvenirs of Artemis to sell to all those tourists), restaurants, inns, and other industries related to temple worship.  The temple's treasury also served as a bank.

            Even in ruins Ephesus is an impressive site.  When I visited Ephesus in 2003, Ergin, our tour guide, described it as a metropolis, calling it the “Big Apple of Asia Minor”.  It certainly had similar features to many big cities: busy streets, theaters, a public library, places of worship, two thriving markets and even a brothel that advertised its location with a carving in the street that included directions!  Life in Ephesus was really quite pleasant as long as there were no uprisings to disturb the peace of Rome.  The climate was temperate and the city had a public sewage system, paved streets, beautiful architecture and homes heated with steam heat.  People had jobs and families too.  The world they lived in was not primitive as we are prone to think.  It was sophisticated and very much like our own.  But their culture was also steeped in pagan worship and myths, amoral indulgences and greed- very much like our own!

            In spite of Artemis’ central role in the city’s economy and spiritual life, the Ephesians were a confused religious lot.  Not only did they practice various forms of pagan worship, but sorcery and witchcraft as well.  The streets of Ephesus were dotted with many temples to the various gods they worshipped.  However, the worship of Artemis was the most prominent religion practiced there.  Paul spent over 2 years in Ephesus and his ministry had a major impact on the people as witnessed by the showdown between Paul and the silversmiths in Acts 19 and a heartfelt good-bye in Acts 20:17-35.  It is slightly surprising that Paul’s letter does not have an intimate slant to it as say Philippians does.

            But there is no question that the Book of Ephesians is “The Queen of the Epistles” as William Barclay noted in his commentary.  This is due to its presentation of the Church universal as the body of Christ (1:20-22; 2:14-18; 4:1-6), a holy temple built on living stones by the Holy Spirit (2:19-22), and a family to which every believer belongs (3:14-19).  Ephesians also contains some of the most beautiful truths of the Christian faith: the role of each Person of the Trinity in bringing us salvation (1:3-14); the lost condition of man and wonder of grace (2:1-10); the unifying work of reconciliation through Christ (2:11-22); a call to work together and minister to one another (4:1-16) as well as instructions on life together with Christ as our model (5:1-2, 15-33; 6:1-9); and presents the tools by which the believer is equipped to walk the walk and fight the good fight (6:10-18).
            One would think that living in a vibrant and thriving city nestled in an area with a temperate climate and located in a relatively peaceful corner of the Roman Empire that the people of Ephesus were a care-free and happy bunch.  But as Lawrence Richards noted, “Though institutional religion was a great success in Ephesus and a source of both pride and profit, it failed to meet the deepest needs of the population”.  It is into this mixture of the good life and hollow souls that the Gospel enters and transformation takes place in Acts 19:11-20.  It may have been easy for believers in Ephesus to become distracted with the same pursuits in life as their non-believing counterparts.  Of course, that never happens to us today!  Yet I am constantly struck by how similar our days are with theirs.  I see the same empty pursuits in our culture today and unfortunately many believers get sucked into those pursuits as well.  My prayers have come to echo Paul’s in his eloquent letter to the church he founded in this amazing city (Eph. 1:15-19; 3:14-19) when I pray for my fellow believers in this day and age because it is only by knowing Jesus that we will understand (even in the least bit possible) what life is truly meant to be.

            Now to Him who is able to do far more abundantly beyond all that we ask or think, according to the power that works within us, to Him be the glory in the church and in Christ Jesus to all generations forever and ever.  Amen.

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

            Reality competitions have been popular for over a decade now.  From American Idol to Master Chef, viewers are entertained on a weekly basis by watching “Everyman” (or woman) go up against fellow competitors in a number of challenges.  While on many of these shows survival depends on viewers voting for their favorites, some, like Master Chef are determined by a panel of judges who offer critique, praise and criticism of the contestants’ performances.  The judges garner respect because of their accomplishments in their respective fields, whether you like them as individuals or not, and some carry more weight than others, but in the end, both competitors and viewers must listen to what they have to say. As we travel through the Book of Acts we encounter several leaders and panels that judged the fledgling Christian faith and its proponents.  The most powerful “panel of judges” encountered by the early believers was that of the Sanhedrin.

            The Sanhedrin was the governing board of Judaism in New Testament times.  They were directed by the High Priest (Acts 5:21, 22:5, 23:1-2) and according to rabbinic sources found their origin from the days of Moses (Ex. 24:1, 9; Num. 11:16).  In many ways this council was similar to the civic structure of Greek constitutions with a select portion of the aristocracy ruling over the people.  The Sanhedrin was often a mixture of hostile opponents such as the priestly Sadducees and the people-popular Pharisees.  While the Romans had overall control in most judicial matters, the Sanhedrin was allowed to function under their auspices and primarily dealt with religious matters such as whether or not an individual was blasphemous or had a legitimate bloodline when it came to the priesthood.  When Paul was brought before the Sanhedrin in Acts 23 it was to answer the charge that he had broken the Law by bringing an uncircumcised man into the Temple proper (Acts 21:27-29).  Paul uses the opportunity to review not only his personal history (Acts 22:1-21) but to reiterate the message of the resurrection (Acts 23:6-9), a message that divides the Sanhedrin immediately (v.8).

            One particular member of the Sanhedrin, Gamaliel, carried a legacy not only through his lineage but also through those he taught.   He is first mentioned in Acts 5:33-39 when Peter and the Apostles are arrested and brought before the Sanhedrin after teaching about the resurrection in the Temple courts.  Peter has presented the Apostles’ case summarizing their actions by proclaiming, “We must obey God rather than men,” which does not settle well with many of the members of the council.  A demand for the death penalty (literally that Peter et al be sawn in half- v. 33) is argued for, however, Gamaliel and calmer heads prevail.  As the grandson of Hillel the founder of one of the Pharisees’ more liberal schools of study, he carried a lot of weight.  His power is reflected in the fact that he can “order” the apostles to be removed for “a little while” so that the situation can be discussed and a solution agreed upon and his request is carried out.  That a Pharisee would have this much clout over the Sadducees who held political sway with the Romans could appear unusual but more often than not the Sadducees gave way to the Pharisees due to their popularity with the people.  Gamaliel’s advice is to proceed with caution.  Perhaps the death penalty is a bit rash.  He suggests that the movement behind Peter and his companions is no different than several other Messianic movements which fizzled out and died.  This one will probably do the same.  The council concurs with Gamaliel and lessens the punishment to a flogging (although this cruel and gruesome punishment could also result in death).  Gamaliel is mentioned one more time in Acts 22:2 when Paul speaks before a crowd of people at the Temple in Jerusalem.  Paul attributes his Pharisaic education to Gamaliel. 

            I have often wondered if Gamaliel was there when Paul made his defense.  Would he reflect back to the day when he judged Peter and the Apostles’ case and wonder if he made the right decision since what he thought was just a passing fad had now influenced one of his best and brightest students?  It would be interesting to know if Peter, Paul and others made him look more deeply into the claims that Jesus was the Messiah.  History does not tell us he did so, but it does show us he never accepted Jesus as his Savior.  You and are charged with proclaiming the Gospel just as Peter and Paul were (Mt. 28:18-20) but just like them what people believe about Jesus is not up to us.  And no matter what the outcome may be, in the end, “We must obey God rather than men.”  What will you do the next time you appear before your own Sanhedrin?

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’ve been taking a walk down memory lane this week and remembering the early days when my faith became not only something I believed but something I practiced.  At the time I joined the “Westminster Fellowship” (the name given our church’s youth group) I didn’t realize what an impact that band of believers would have on my life.  As with every group we were an interesting assortment of people- popular kids like cheerleaders and football players, musically inclined kids who sang in the school chorus or played for the school orchestra, students of intellect who won science awards and spoke several languages fluently, and me, the artsy, shy one who was just learning to emerge from her protective shell.  I think when the four core students who became the leadership team first came together we were not a completely cohesive unit.  But at one point the youth pastor brought us on a weekend retreat to plan out the year’s activities and something happened over the course of those two days.  We found some common ground, a purpose, and a direction for the youth group’s upcoming “Youth Sunday” service.  How did this happen?  We prayed.

            The disciples often noted Jesus going off by Himself to pray (Mt. 26:36; Mk. 1:35, 14:32; Lk. 5:16).  They were so impressed with His prayer life they asked Him to teach them how to do it (Lk. 11:1).  The accounts of Jesus’ prayer time depict His absolute dedication to communicate with His Father as most of the time it was early in the morning before the busy-ness of the day started up.  But He modeled prayer so beautifully it was an attribute the disciples later modeled to those under their spiritual care when they all came together (Acts 1:14).  I don’t know about you, but the Lord has impressed upon me that churches across this country need to return to this kind of prayer.  Church has become more about “worship teams”, impressive stages and graphics, programs with pithy and short overviews of Scripture, convenience and coffee bars, and never challenging those who physically come or view on-line to take a good hard look at the compromise they’ve made with the culture over adhering to God’s commands as He set forth in His Word.  It’s no wonder that Christians are beginning to feel the heat of oppression when we’ve allowed God’s moral principles which our society was originally based on to be replaced by what pop culture and pop psychology has determined to be acceptable.  “The Church” is sorely lacking dedication to prayer as those early believers in Acts were.  Although it is an admirable thought relegating prayer to one special mid-week service, this does not encourage the corporate body of Christ to really “do it”.  It is too easy to let the demands of everyday life get in the way of attending a mid-week prayer service.  I may ruffle a lot of feathers by saying this, but a few less worship songs and more time in prayer on a Sunday morning are definitely needed in my opinion.  How else are we going to hear God’s directions in this crazy world if we’re not in dialogue with Him as His body? 

            When we look across the Book of Acts we see that prayer was an integral part of everything the early believers did together.  Acts 1:14 notes that our Christian forebears prayed “continually”.  But this isn’t the only time Luke records their devotion to prayer (see Acts 2:42 and Acts 6:4).  All in all, prayer is mentioned 30 times throughout the book and in a number of scenarios:  Acts 3:1- Peter and John are going to the Temple during the hour of prayer; Acts 10- Cornelius a God-fearing Gentile is noted as a man of prayer and God hears him; Acts 12:5 tells the account of Peter being  delivered from prison after the believers have gathered to pray for him; and Acts 16 records that a number of people have gathered by a river to pray when Paul shows up and presents the Gospel to them resulting in the conversion of Lydia. Prayer delivers a demon-possessed slave girl in that chapter as well.

            I wonder what would happen if prayer became a predominant part of our worship services on Sunday morning.  Would there be a greater sense of direction among all believers and denominations?  Would pride and power strongholds within our congregations be broken so that spreading the Gospel becomes the most important task a church could take on rather than someone’s idea or position taking precedent over another’s?  Would all believers in every branch of Christendom around the world be able to stand firm in cultures that are growing increasingly antagonistic toward them?  Would they remain true to God’s Word and not compromise by blending into their culture instead?  Would we see more people coming to Christ?  Would missionaries be delivered from Third World prisons?  Would people be transformed both physically and psychologically before our eyes?  Would the anti-Christian climate of our culture change and improve?  If the Book of Acts teaches us anything about the power of prayer, it teaches us that prayer can change the world.  Are churches ready to change the way we pray?  If so, then we are ready to change the world. (1 Thes. 5:17)

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

-            Rogers and Astaire, Taylor and Burton, Desi and Lucy, Sonny and Cher, or Jane and Stephen: whenever one of the two names above is mentioned, it is often followed by the other along with the phrase, “What a pair!”  When you look over that list I am certain you recognize all but one of those dynamic duos.  But for me personally, the one you don’t recognize is the most significant.  Jane and I taught together at a small Christian school.  My job ended first but several years after my departure, Jane and Stephen answered the call to become missionaries with Bible Clubs International.  You can see their excitement when they talk about what the Lord is doing through their organization.  They are both passionate about the people they train and love sharing the Gospel.  They remind me about another dynamic duo in the early church, Priscilla and Aquila.

            Priscilla and Aquila are first mentioned in Acts 18.  As was Paul’s custom when he arrived in Corinth he sought out fellow tradesmen.  Priscilla and Aquila have landed in Corinth after the expulsion of Jews from Rome by Claudius in 49-50 A.D. (v.1).  Paul meets Aquila and sets up shop with them.  On the Sabbath the tent-makers head to the synagogue and share their faith (v.4).  The impact of their ministry can be seen in the names of those whose lives they touch.  Crispus (v.8) is a prominent leader in the synagogue; Titius Justus (v.7), a Gentile.  The ministry thrives, but opposition comes about when Paul is brought before Gallio the proconsul (vv.12-17).  The team departs and eventually land in Ephesus.  Priscilla and Aquila remain there when Paul moves on to Galatia and Phrygia (vv. 18-19, 23-28).

            Not much is said about their background although their names hint of some sort of status.  We do know that Aquila was born in Pontus (v.1) so it is likely that Priscilla came from there too.  Priscilla, sometimes identified as Prisca, means “worthy or venerable”; Aquila means “eagle”, the emblem of the Roman Army.  While any conclusion drawn from the significance of their names is speculation, they do indicate that both were Roman through and through.  Priscilla and Aquila are mentioned in several other letters which Paul wrote (Rom. 16:3; 1 Cor. 16:19; 2 Tim. 4:19) and in most cases Priscilla in particular is called Paul’s “fellow worker”.  It is a frequent term that Paul uses in association with those who shared his ministry (Rom. 16:9; 1 Cor. 3:9; Phil. 4:3; Col. 4:11 and including fellow itinerants like Timothy- Rom. 16:21; 1 Thes. 3:2; Titus- 2 Cor. 8:23; Epaphroditus- Phil. 2:25; and Philemon).  One commentator noted that “other passages may fill in a few more particulars of this married team’s ministry which included instructing ministers and leading a house church (Acts 18:26; 1 Cor. 16:19; Phile. 1, 2).  Simply put Priscilla and Aquila were among the movers and shakers of the early church”.

            Many take note of the order of their names in the passages where they are mentioned (Acts 18:2, 18, 26; Rom. 16:3; 1 Cor. 16:19; 2 Tim. 4:19).  Aquila appears first in three of the passages, and Priscilla is placed first in the other three.  Lists of people usually started with the most significant people first, and subordinates after.  The appearance of Priscilla’s name at the top of the list in 2 Timothy 4 and in Acts 18 means she had a prominent role in the events depicted there- a leader in the house church, evangelizing on Paul’s missionary trip and in the discipleship teaching/training of Apollos.  One commentator wrote, “As a Jewish wife Priscilla would have been expected to be subject to her husband.  Aquila would have been the one who studied God’s Law and sat with the other men in the synagogue.  Priscilla would have been expected to know the laws governing a kosher kitchen, but in all other matters she would have been expected to defer to her husband.  In mentioning the couple, if both were mentioned at all, normal mode of speech would have identified Aquila “and his wife”.”
            That Luke and Paul mention Priscilla by name, and sometimes place hers first indicates how the early church truly viewed women.  The natural interchange of Priscilla’s and Aquila’s names tells us two things.  First, she was a full partner in ministry with her husband and secondly, the early church embraced this equal status based on a person’s spiritual gift, not on roles assigned to gender by the culture.  The importance of this is shown in the life of Apollos who before their tutelage is known as an eloquent preacher but afterwards one of the most powerful defenders of the faith (Acts 18:24-28).

            How does your church measure up?  Is your local body truly allowing each member to exercise their gifts to the furtherance of the Gospel (Rom. 12:4-8)?  If so, that’s wonderful!  If not, it is time to examine what shapes your perception of ministry.  If it is God’s Word then everyone in your congregation should be serving according to the gifts given to them in the areas they are best suited for (1 Cor. 12:1-11; Eph. 4:11-16), but if it is the culture that is shaping where you place them in ministry, you will be limiting God’s work both in the body of believers and the community you are a part of (Rom. 14:13-20).

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

            Have you ever seen a picture of a city that truly impressed you?  Did its buildings reach to the sky and glisten in the sun making you think it was a glorious place to be?  I have never been to Sydney, Australia but it strikes me as that kind of city.  Whenever I see pictures of the harbor with its well-known bridge and the beautiful opera house, I can’t help but think it must be a wonderful sight to behold if you are there in person.  Recently I saw a picture which showed me a different side of Sydney.  Gone were the iconic harbor structures and in their place was an industrial warehouse, water towers and the typical grime of commerce.  Most cities show you their best side on a picture postcard, but you only have to walk a block or two away from the main attractions before you start seeing their proverbial skeletons in the closet.

            The city of Corinth was both beautiful and seedy.  Due to its location Corinth was an industrial, political and cultural crossroad in Paul’s day.  As a regional capitol Corinth had a high political status.  Its industrial and commercial strength came from its location.  Corinth’s temples were artistically beautiful and they represented the broad spectrum of religions and culture within the city.   Temples to Apollo, Isis, Aphrodite and Asclepius as well as a synagogue dotted the Corinthian streets.  In spite of their apparent religious fascination the Corinthians were notorious drunkards and sexual immorality was rampant there.

            Paul went to Corinth on his second missionary trip.  Upon arrival he settled in the business district with Aquila and Priscilla, fellow tent-makers, and began ministering in the synagogue.  Opposition to Paul’s teaching eventually arose so he moved to the home of Titius Justus.  His most notable convert was a man by the name of Crispus who was the head of the synagogue.  His conversion must have caused quite a stir and perhaps was the catalyst which brought Paul before Gallio the proconsul.  Paul’s detractors were hoping to take advantage of Gallio’s reputation as a leader who could be easily persuaded to one’s cause, but he would have no part in their antagonistic relationship with Paul.  He dismissed the case and in anger and frustration the accusers beat up an innocent bystander (Acts 18:1-7)!

            Corinth was full of enticements: wealth, sexual pleasure, leisure, and self-centeredness.  Surrounded by beautiful architecture, a plethora of religious practices and economic freedom, it was easy to let any or all of those things become a distraction.  When you read the two surviving letters we have which Paul wrote to these believers, you will see that due to their environment the Christians in Corinth struggled with a number of sinful situations.  It is easy to point a finger at them and wonder how they could get so mixed up.  However, the more I look around at the church at large today, the more similarities I see and between my world and theirs.

            The issues the Corinthians struggled with (unity: 1 Cor. 1-4; sin within the church: 1 Cor. 5-6; marriage and divorce: 1 Cor. 7; doctrinal disputes: 1 Cor. 8-10; the role of women in the church: 1 Cor.  11; the role and ministry of the Holy Spirit: 1 Cor. 12-14; and the certainty of the resurrection: 1 Cor. 15) are still being argued over today.   The dynamics of living under the New Covenant (such as transparency: 2 Cor. 3; giving: 2 Cor. 8-9; and spiritual authority: 2 Cor. 10-13) are also just as important now as they were when Paul wrote to the Corinthians. 

            I don’t think those struggles have disappeared.  In fact, I think they are alive and well within the church today.  I meet more and more Christians who are willing to compromise God’s Word either to supposedly be a witness (I don’t buy it!) or so that they can avoid conflict.  They adopt and accept psychology’s explanation (i.e. excuse) for Sin over the Biblical view of our fallen nature.  A “touchy-feely” BFF view of Jesus and “experiencing” worship has taken away a balanced view of a loving but just God so much so that New Age and Eastern religions are viewed as acceptable modes of discovering Him.  It all looks so pretty on the post card- but just go a few blocks in and you’ll find a garbage dump.

            Paul’s challenges to the Corinthians are just as appropriate for us.  Everyone runs for a prize but only a few receive one so the race is won by discipline (1 Cor. 9:24-27).  Choose what influences you wisely and be on the alert for negative influences (1 Cor. 15: 33-34).  Be vigilant and stand firm (1 Cor. 16:13) because the mind can be easily led astray from simple and pure devotion to Christ (2 Cor. 11:3).  If we find that we have been tarnished and muddied then we must rid ourselves of that which stained us (2 Cor. 7:1).  Most importantly we are to be vigilant in testing and examining our lives so that our faith stays on track (2 Cor. 13:5).  Are you buying into the Corinthian postcard of today’s culture?  Don’t buy into the picture; instead set your sights on the Lord (1 Cor. 5:12-20; 10: 1-14, 31).

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