My house is full of little things.  Some are valuable, some not so valuable, but the valuable things have been itemized and placed on our insurance policy.  The paper on which the policy is written is not valuable but it designates the things which are.  Some of those things have even greater value than their monetary worth because they have been handed down through our family.  Hopefully we will never need the money from our insurance to replace them because, truth be told, they are irreplaceable as far as our family is concerned.  Some people place a great deal of value on the “stuff” that they own.  I came across a sad confession some years ago as I read through the postings of my friends on Facebook.  A young father wrote of his feelings of failure in this life.  I sensed that they were due to that measuring stick we call "The American Dream".   A man is supposed to find himself a good job that pays well and allows him to acquire all the material pleasures of the good life- a home, a car, and of course, a big screen TV.  It is a common way of assigning worth these days.  People are valuable if they own things of value. 

            What we consider valuable has changed dramatically over the years.  Horses and log cabins have been replaced by electronics and stock.  The most valuable home at present is Buckingham Palace.  King Charles will move into a home that has been in his family since 1873.  With 775 rooms, 78 bathrooms, 92 offices, 19 staterooms and a 40-acre garden, the palace “lists” at 2.9 billion dollars, although it’s never going to be on the market!  If you place worth in the business world, you’d want to be the owner of Apple.  It's worth is listed at 2.8 trillion dollars, but if you’d rather invest, then you’d want to own stock in the holding company which owns it- Berkshire Hathaway.  You’d better save up though.  One share costs $429,200.00!  Collectibles still hold their fair share of value too.  Currently the most valuable Baseball card is the 1952 Topps Mickey Mantle card which recently sold for 12.6 million dollars.  But if you’re not a big spender and you still have an iPod Classic or original Sony Walkman lying around, these two technological wonders are selling on eBay for about the same price you paid for them the first time.  I often wonder how the monetary value of the items on this list are established.  I can’t even wrap my brain around most of those numbers, yet stocks and collectibles and more are bought and sold every day just because someone deemed them to have value.

            The psalmist warns us in Psalm 49:16-20 to remember that wealth accumulated on this earth cannot be taken with us when we die.  Our sense of value and accomplishment must be taken from a different set of criteria than that of the world.  Oddly enough, the story of Cinderella illustrates what the Bible teaches.  Cinderella's father had married a proud and haughty woman, who relegated Cinderella to servitude after he died.  The "wicked" stepmother repeatedly told Cinderella that she was "common" and of little value but when the prince enters the story all that changes.  The extent of the prince's love for Cinderella compels him to search the kingdom high and low until he finds her.  His persistent love demonstrates her value and he goes to great lengths to be reunited with her.  Jesus told a parable about the same kind of love in Mt. 18:12-14 (Lk. 15:3-7).  A shepherd with a large flock has lost one of his sheep.  Rather than leave it in the wilderness to succumb to the elements, the shepherd searches out the lost sheep and brings the little wanderer back to the fold.   This is a picture of God's love.  He has gone to great lengths in expressing His love for us and demonstrating our value to Him (see Phil. 2:5-8). 

            The greatest pitfall to emphasizing the monetary value of things is that it truly distracts us from what really matters in life.  Jesus challenged His followers to consider two examples from the world around us- the flowers of the field and the birds in the air (Mt. 6:25-29).  While each needs the basic necessities of food and shelter, neither stresses over those needs the way we do.  Jesus reminds us that God sees to the needs of His creation, which demonstrates how much He values us.  Therefore it is more important for us to strive for those things God values (Mt. 6:30-33).  In light of His love for us and the extent to which He expressed it, our perspective on earthly value should be drastically changed.  The author of Ecclesiastes understood that labor and the things we gain from it are only valuable if we keep our focus on the Lord (Ecc. 3:9-13) and Jesus also stressed that if we lose sight of our spiritual goals because of our need for profit and value, we lose something far greater (Mk. 8:36).

            In times of economic uncertainty it becomes easy to fall prey to calculating our value in terms of our earthly possessions and accomplishments as my friend on Facebook did.  Maybe you have been having similar feelings.  When those doubts come up, remember, God so loved you, that He sent His Son to save you (Jn. 3:16-17).   The world and its value system may lead you to believe that you are common.  That is not true!  The Prince has traveled throughout the kingdom to find you.  The Shepherd has searched the wilderness to bring you home.  There is no greater value than that.

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

            Have you ever actually watched a loaf of bread rise?  After you mix the leaven in warm water, it looks rather cloudy and unappealing.  Adding it to a bowl of sifted flour only seems to make matters worse.  The result is a gooey, stretchy mess.  But the yeast bonds to the gluten of the wheat while it is being kneaded, and after the malleable ball of dough has been left sitting for one to three hours, it's almost doubled in size!  I am sure there's a wonderful scientific explanation for this, but I don't know it!  What fascinates me, is how quickly the bread rises, and how much the yeast causes the dough to expand.  You can find an abundance of time-lapse videos on Youtube which speed up the process and so you can see bread rise in seconds- check one out some time!

            In Matthew 13, after Jesus compares the kingdom of God to a mustard seed, He uses another unlikely example to picture God's kingdom- a lump of yeast!  It is a picture from everyday life, but this time, it has a twist.  Scripture almost always uses yeast as a negative image to illustrate sin, particularly pride (Mt. 16:6, 11; Mk. 8:15; Lk. 12:1; 1 Cor. 5:6-8; Gal. 5:9).  But in this case, Jesus uses yeast to symbolize the way the Gospel would expand and affect an unsuspecting world.  This time yeast is seen as a positive influence.

            So, what does the yeast in Jesus' parable do?  When it is placed in the dough, it changes the dough (Mt. 13:33; Lk. 13:21).  Like the yeast which is placed into a ball of dough, the Gospel has been placed into the world.  It has been deliberately placed there by God.  The Gospel, or Kingdom, works like yeast in two ways:  1) it changes individuals until their whole being has been transformed.  2) It changes society as a whole.  When it affects individuals, they in turn affect the culture in which they live.  What is interesting to note here is that a minute amount of yeast is placed in a rather large amount of dough.  A “sata” equaled about 48 pounds of flour- that’s almost 50 bags of the 1 lb. bags you buy at the supermarket.  One little lump makes a BIG difference!

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

            It should be noted that yeast works quietly and silently.  You don't hear it fizzing or crackling like Rice Krispies.  But you know it's working because you can see the difference in the dough.  This says something about the way we should be living as transformed people in this world.  As part of the "yeast of the Kingdom" we are to be making an impact in the world that we live in.  Yeast changes the whole lump.  It permeates every pore of the dough's being.  And so, we should also be doing the same thing as Kingdom people.  As "yeast" in this world, we should be impacting every pore of society.  As a disciple of the King of Kings, how will you be an effective lump of yeast this week?  How will you expand the kingdom?  Jesus is challenging you to make a difference.

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

            I called him “Gampy”, but my cousins called him “Meepy”.  He was an avid golfer, smoked a pipe, played Dixie banjo, ran a fuel oil business and loved his family.  He was also a wonderful story-teller.  He died when I was young so I do not remember the stories he told me, but I do remember walking with him while he smoked his pipe and shared them with me.  It’s a vague memory, but a treasured one.  When Jeff and I became grandparents, Jeff decided to be “Gampy the 2nd” since by that time Gampy’s banjo had been passed on to us.  And Gampy #2 has carried on the tradition of telling stories to his grandchildren, something they consistently look forward to and insist on happening whenever we visit.  These verbal adventures usually last several days with “chapters” that culminate with a climax and “the end” when the story is done.  It is a family legacy I absolutely love!

            Jesus was a consummate story-teller, but unlike the stories of Gampy and Jeff, Jesus’ stories were illustrations of important lessons He was passing on to His disciples.  Mt. 13:3 notes that Jesus “spoke in parables” when He was teaching.  A parable is a saying, proverb, story, simile, or metaphor intended to communicate truth by comparison.  Parables can be found in the OT (see Hos. 12:10), but most people are more familiar with the parables that Jesus told to describe God's kingdom.  Matthew 13 is a treasure-trove of some of Jesus’ well-known parables.  Each parable explains certain aspects of the Kingdom of God- how it grows, what it looks like, the way the Lord nurtures and protects the harvest, and its value.  While Matthew’s version of the Parable of the Mustard Seed takes place by the Sea of Galilee (Mt. 13:31-32), a parallel passage in Luke (Lk. 13:10, 18-19) takes place in a synagogue. The fact that the setting is different in each account demonstrates that this lesson was important enough for Jesus to teach it on several occasions.  In each scenario we can imagine one question being asked of the Storyteller.  “What is the Kingdom of God like?”

            Jesus answers this question with an unusual illustration.  The Kingdom of God is like a mustard seed.  A mustard seed?  That tiny little thing?  The foot note in the NIV Archaeological Study Bible reads:  The mustard seed is not the smallest seed known today, but it was the smallest used by farmers and gardeners in the Holy Land at that time.  Under favorable conditions the mature plant could reach about ten feet in height.  Using the mustard seed as a metaphor for the kingdom no doubt shocked Jesus’ audience, who expected God’s kingdom to be great and expansive right from the start.  When you read this parable then, take note of the characteristics of the "mustard seed" of the kingdom.  For example, it is planted by God and although it begins as something quite small, it grows to be great.

            There are several facts that show just how small the beginning of the kingdom was.  1) It began with a single person, the Lord Jesus Christ.  2) Jesus had no advertising campaign, media connections, or marketing strategies.  Yet people somehow heard about Him and followed Him wherever He went to hear His message.  3) Jesus entrusted His mission to 12 men who deserted Him in His hour of need.  But when they finally understood all that He had taught them, they preached the Gospel wherever they went and people embraced it.  Somehow, in spite its most unlikely leaders, the family of faith grew.  4) After its humble beginnings, the church managed to survive in spite of in-fighting, misappropriation of resources, persecution, and the unexpected influx of Gentile believers.  And that's only the book of Acts!

            But the story doesn't stop there (thank goodness!).  The kingdom continued to grow until it included you and me.  Because it was planted by God, it has survived and thrived in spite of all obstacles.  So, let this parable encourage you this week to do as the disciples did.  Share the Gospel with someone and expand the kingdom!!

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

            Josef ben Eliezer, Elias ben Nahum and Gaddai the Nazarite stood together in the synagogue, looking about with an air of superiority over the small congregation.  The three Pharisees were proud of their heritage and even prouder of their piety, especially concerning the Sabbath.  Today’s Sabbath was marred by the recent activities of a fairly new rabbi, one Yeshua of Nazareth (of all places!) who’d relocated to Capernaum and was now getting the attention of the people with His teachings which they’d heard were contrary to the traditions set forth by their very forefathers!  In fact, this Yeshua had confronted several of their colleagues over plucking some barley and eating it on a recent Sabbath.  Gaddai said Yeshua had shut down complaints about His disciples by citing some of King David’s activities and the duties of the priests.  How could you argue with the Scriptures such as those?  However, the legalistic trio had come up with a better plan- catch this Sabbath-breaker by “putting Him to work”- the perfect Scriptural trap!  They shuffled poor Demas to the front of the synagogue, his shriveled hand exposed for the rabbi to see.  Ready for attack, they posed the slyly composed question, “Is it lawful to heal on the Sabbath?”, convinced Yeshua would be forced to answer, “No,” since this man was obviously not in a life-threatening situation.  Pharisees and congregants alike were not prepared for what happened next, but none of them ever saw the need of a man or the need of a pit-bound sheep the same way from that day forward (Mt. 12:9-14).

            It is hard for us to understand just how important the oral law was to the Pharisees but understanding how entwined it was with their history helps.  Their particular sect began at the time of Ezra and is attributed to those who not only copied the Law but attempted to keep the proper understanding of it in place as well.  They did so in the same way a history teacher attempts to pass on information to his students so that they not only know what happened on July 4, 1776, for example, but they understand what significance it has today and how to uphold it.  The teacher may say, “If you truly want your government to remain one that is “for the people”, you have to know what the different candidates stand for and vote for the one who you think best upholds the Constitution.”  However, over time, the Pharisees mistakenly came to believe that their interpretation of the Torah was the ONLY interpretation of the Torah, and they developed their own list of definitions and practice so that the masses would know the proper way to live for and worship Yahweh.  The historian Josephus noted, “The Pharisees have imposed upon the people many laws taken from the tradition of the fathers, which are not written in the Law of Moses.” 

          And it was on that point that they came in conflict with Jesus and the Sabbath.  In Matthew 12:1-14, the Pharisees confront Jesus on two issues concerning the Sabbath.  The first was in regard to Jesus’ disciples and some grain they picked and ate while passing through a field.  The Pharisees had determined that plucking grain, rolling it through the fingers to release the kernel and eating it was a form of reaping which was considered work, although Dt. 23:25 only mentions not taking a sickle to your neighbor’s grain with no mention of the day.  Jesus responds to His accusers with 2 examples of Scripture where the Law is “broken” but Scripture is silent on judging those who broke it- David who ate consecrated bread (1 Sam. 21:1-6) and the priests conducting sacrifices in the Temple (Ex. 25:30; Lev. 24:5-9).  “If the Lord is silent on these issues, then why are you judging my disciples?” Jesus asks.  He finishes His response by identifying Himself as the Lord of the Sabbath and as such His interpretation of what one can or cannot do on the Sabbath is superior to theirs. 
 
         The second attempt to discredit Jesus involves healing on the Sabbath.  This time Jesus does not quote Scripture but argues from the very oral tradition His accusers say He is breaking.  In a beautifully Pharisaic tradition Jesus points out that if their oral tradition allowed a person to help a sheep who’d fallen into a pit out of that pit on the Sabbath, how much more merciful is it to help a man on the Sabbath.  Matthew has deftly joined the two confrontations together with the precept presented in v. 7 which is actually is a quote of Hos. 6:6.  Mercy is the underlying girder that builds the house of faith.  It should be the determining factor not only of what we do on the Sabbath but every day of the week.

          How often do we judge others in a Pharisaic way?  In one way or another we all have a tendency to tilt toward legalism- or at least our own form of it.  That does not mean we should condone or allow blatant sin if the Bible clearly states that what another is doing is wrong.  But criticism, self-righteousness, or ostracizing someone until they “get their act together” is not in line with Jesus’ teaching and it’s best we remember the old adage, “There but for the grace of God, go I” before we set out to set them straight (Gal. 6:1-2).

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

            The early days of television were filled with gameshows, a genre that has now endured several decades of popularity and continues to amuse and entertain viewers to this day.  One of the most popular game shows, What’s My Line? involved a panel who would attempt to figure out what occupation a contestant held by asking questions.  After a contestant “signed in”, their occupation was revealed to the studio audience, but not the panelists.  Questioning would ensue, but only “yes” or “no” answers were allowed.  As long as a panelist received the answer “yes” they could continue to question the contestant.  But if the answer was “no”, a cash tally was kept in favor of the contestant and questioning would move on to the next panelist.  If the panel was unable to properly guess the contestant’s line of work, the answer was revealed to the delight of the audience.  The first contestant was a hat check girl at the famous Stork Club, and the most amusing “job” was a man who made bread-boxes. 

            In Matthew 11 an interesting question is posed of Jesus concerning His “job”.  It surprises us because the source is none other than John the Baptist, the man who once proclaimed Jesus was the Lamb of God who would take away the sin of the world (Jn. 1:29).  Life has changed dramatically for the prophet thanks to Herod Antipas.  Herod Antipas was one of 7 sons born to Herod the Great.  Governing the areas of Galilee and Perea, Herod came under the scrutiny of John due to his illegal marriage with his sister-in-law, Herodias.  But as John Barclay noted, “It’s never safe to rebuke an eastern despot.”  Herod Antipas had a fortress in Perea that served well as a place for those who opposed him.  And while he may have been fine with letting John languish there until he died, his wife Herodias was not.  She coerced her daughter Salome to perform a seductive birthday dance which caused Herod Antipas to make a foolish offer to grant any request Salome made.  Herodias manipulates the request to involve the execution of John and the prophet comes to a horrible end (Mt. 14:1-12).

            For a prophet who was used to living in the wide-open spaces of the Judean wilderness In Perea, chained to a wall within an imposing fortress must have been traumatic.  Prisoners were not cared for as they are in modern prison systems.  Food, clothing and basic needs were all provided by family or friends.  It appears that some of John’s disciples are caring for him and in Mt. 11 we find that John has sent some of them to Jesus to ask a question.  “Are You the Coming One (a Messianic title), or should we expect someone else?”  Months in prison, reflection on the message of coming judgment John proclaimed during his ministry by the Jordan River and its apparent unfulfillment, as well as no hope for release have played on John’s mind.  Was he wrong about Jesus after all?  Inquiring minds needed to know.

            Surprisingly Jesus does not answer John with a direct “yes” or “no” reply.  Matthew notes in his wording that Jesus carefully discerns the thought and circumstances behind the question and replies (apokrinomai) with a combination of quotes from the prophet Isaiah.  Jesus does not confirm His messiahship by an authoritative confirmation but instead checks off a list of activities the Messiah would do:  He will make the blind see (Is. 29:18; 35:5), make the lame walk (Is. 35:6; 61:1), cleanse lepers (Is. 61:1), make the deaf hear (Is. 29:18; 35:5), raise the dead (implied in Is. 11:1-2), and bring Good News to the poor (Is. 61:1-2).  Jesus has been doing all of these throughout the Galilean region and His response to John is a gentle reminder that the Messiah’s first advent has a different nature than His second.   This news is what John’s disciples should bring back to him.  Jesus finishes His response by encouraging John to “not take offense”, or in some version, “stumble” because Jesus’ ministry does not match up with John’s expectations.

            How often do we get a notion of Who Jesus should be or what He should be doing in our lives and expect Him to be exactly like that?  He should bring someone into our lives so that we are not alone.  He should provide us with the perfect job so that we will never lack security.  He should fix a mess we’ve made, heal an infirmity, or restore something we feel is broken.  We become disappointed, discouraged and even angry when He doesn’t do what we expect Him to.  Are we any different from John the Baptist?  We are not.  But like John, Jesus always gives us the ability to correct our thinking.  Through His Word we can see how He came to us (Jn. 1:14) and what He accomplished through His sacrificial death (Jn. 3:16-17).  Jesus gently challenged John to review his thinking and expectations.  When we have an incorrect view of Jesus, He asks us to redirect our thinking as well (Jn. 12:27. 32; 1 Tim. 1:15).  What are you expecting  from Jesus?  Is it correct?

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

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

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

            Several words across the pages of the Scripture describe seeing and carry all the nuances of both the action and the mental associations that take place during the process of sight.  The different words used for seeing in the New Testament are particularly clear when applied to how we see Jesus.  In Matthew 11:2-6, the most common of these verbs, blepo (which appears 137 times in the NT), is used.  Blepo is primarily used to define the physical ability to see or having the faculty of sight, but also includes the ability to understand what we are seeing (I see something round.  It bounces.  Oh, it’s a ball!).  Harao (to see or perceive with the eyes) and theaomai (to look at intently, contemplate) are not used in these verses but depending on where we are in our walk of faith and the circumstances we find ourselves in, we will see Jesus on each or all of these “sight levels”.

            Circumstances for John the Baptist had changed dramatically since the day he baptized Jesus in the Jordan River (Mt. 3:1-12).  He had been arrested by Herod Antipas for speaking out against the ruler’s marriage to his former sister-in-law Herodias (further explanation is given in Mt. 14:1-12).  Although we are not given the reason for John’s doubts in this passage, it’s possible that John was expecting one of two outcomes- a physical release thanks to someone stepping up to help obtain his release, or the political overthrow of the Romans which many expected the Messiah to perform when He came.  To see if his expectations were correct regarding Jesus as the source of those options, John sends some of his disciples to Jesus to find out if he is right.  Jesus’ response it somewhat surprising.  Rather than reassuring words that “Everything’s gonna be alright John”, Jesus replies with an exhortation in the form of a beatitude, “Blessed is the man who does not fall away on account of me” (v. 6).   It is easy to hold on to faith when everything is going well.  But the tumultuous and uncomfortable times we face in life demand “seeing” beyond the “shot” and recognizing “the story”. 

            What makes you see “a shot” is the natural faculty of sight.  What makes you see “THE” story in the shot is perception or insight.  As a photographer I want to look at my world and see things that others don’t see.  I want to see beyond the obvious.  As a believer I want this kind of seeing present in my walk of faith too.  I want to see Jesus the way He challenged John to see Him.  It is popular to only see Jesus as a loving shepherd or a good friend who fills our needs when others fail us.  But He is far more than that.  He is the Messiah and has all the attributes of the magnificent God who parted seas, judged insurrections and healed the helpless in the days of Israel’s wanderings which was attested to by His earthly ministry in Galilee.  I want my seeing to be on the deepest level not only for a picture’s sake but even more importantly for recognizing Jesus in all the Scriptures He fulfills.  If I am looking for Him in this way (the prosdokao of verse 3), I too will perceive Him (the blepo of verse 4) as He truly is.  How do you see Him?

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

            Once in a while a friend or two will send me clips off the internet.  Sometimes they are pictures of beautiful landscapes, flowers, etc. with music set to them and uplifting Scriptures.  Sometimes they are clips of people with amazing talents, singing, acting, art, even athletes, all caught on video demonstrating their phenomenal skills.  Sometimes they are humorous, sometimes they are sad.  And every once in a while, they are one of those annoying platitudes that states how much God loves you and then admonishes you to “pass this email on to someone you love for good luck”.   I tend to yell at the computer after reading one of those, “I don’t need LUCK!!  I have the LORD!”, and then happily hit the delete button.

            One time a friend sent me an email that read, SUBJECT: PARAPROSDOKIANS.  Now, that’s a mouthful!  But I learned something new (which I do enjoy!).  A paraprosdokian is a figure of speech in which the latter part of the sentence or phrase is surprising or unexpected and frequently humorous.  According to the email, Winston Churchill loved them.  So here are a few examples:  Knowledge is knowing that a tomato is a fruit; wisdom is not putting it in a fruit salad.  You do not need a parachute to skydive; you only need a parachute to skydive twice.  I used to be indecisive; now, I’m not sure.  And my favorite:  Going to church doesn’t make you a Christian any more than standing in a garage makes you a car.

            As fun and humorous as paraprosdokians can be, that last one did make me think again.  For as silly as it sounds, there is also a great deal of truth in it.  The fact of the matter is that going to church, singing praise songs, saying the Lord’s Prayer or even putting a tithe in the offering plate so that God’s work can be carried on, does not make you a Christian.     Papa Ten Boom once replied to his daughter Corrie when she questioned him about the character of a “so-called” Christian, “Just because a mouse is in the cookie jar, that doesn’t mean it’s a cookie!”  So then, what does make you a Christian?

            The most fundamental aspect of being a Christian is believing that Jesus Christ is the Son of God (Rom. 1:3-4; Col. 1:15; Heb. 1:3) and that His sacrificial death on the cross has paid for the Sin (Rom. 5:12) which separates you from God (Ps. 14:1-3; Gal. 1:3-5; Heb. 9:11-12).  There are two aspects of Christ’s nature which are important here.  The first aspect is His humanity (Jn. 1:14; Gal. 4:4).  As God in the flesh, Jesus represents humankind (Heb. 7:26-27), however, unlike us, Jesus had no sin (2 Cor. 5:21; Heb. 4:15).  That Jesus had no sin testifies to the second aspect of His nature- His Divinity (Jn. 20:30-31; Col. 2:9).  Because Jesus was God, His atoning death is eternal and because He is human it is possible for Jesus to take the punishment that each and every one of us deserves.  When we believe that Jesus has done this for us personally and say it is true, we are Christians because we have put our faith in Him (Rom. 5:6-21; Rom. 10:8-13; Tit. 3:4-5).  There is a second aspect to being a Christian which happens at the moment we put our faith in Jesus Christ.  The first component of this is that the Holy Spirit (who is called the “Spirit of Christ” in Rom. 8:9) dwells in us (1 Cor. 3:16, 6:19-20; Eph. 1:13-14).   And the second component is the work of the Holy Spirit Who helps us to become more like Jesus Christ in both our attitudes and actions (Jn. 15:26, 16:13-14; Gal. 5:22-23).

            Carbon atoms don’t start out looking like the beautiful gems they will become.  But with the right depth in the earth’s surface, along with the right amount of pressure and heat, carbon atoms will turn into a Diamonds.  Our initial proclamation of faith in Jesus may be a simple statement, “I believe Jesus is the Son of God and that He died to set me free from sin.”  We may not realize the Holy Spirit has “moved in” when we profess our new-found faith.  As the Holy Spirit works in our life we become more like Jesus every day and our perspective changes (Rom. 12:1-2).   That is what makes you a Christian.

            The Cross is not only a pivotal aspect of what makes you a Christian it is an important element of discipleship as well.  In Matthew 10:38 Jesus says that “anyone who does not take his cross and follow after Me is not worthy of Me.”  The image of a criminal carrying the heavy crossbar from which he would eventually hang to the crucifixion site was not uncommon in Israel under Roman rule in the first century A. D.  Jesus is saying that the evidence of one’s life, if one is truly a disciple, is enough to “convict” them.  That is the bottom line of discipleship- not only learning what the Master teaches, but living the way He does.  The Holy Spirit guides us in this task, but we must listen to and obey Him, so that the evidence of our faith is seen by others just as graphically as a man carrying his cross to his execution.  So, how about you?  What do people see when they look at you?  Do they see one of Jesus’ disciples?

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

            You’ve heard the saying, “Like mother, like daughter; like father, like son”.  It highlights the fact that although we may not always want to admit it, we bear a resemblance in either looks or behavior to our parents.  I can relate to the first part of that adage as a daughter and to the latter part as the mother of two sons.  I see my husband’s qualities in each of my “boys”.  My older son has the same analytical aptitude to figure out a mechanical problem and fix it as his father does.  My younger son has his father’s single-mindedness.  It’s sometimes humorous to see these personality traits in action.  Whether it’s Erick’s ingenuity in constructing a playhouse for his children or Christopher’s focus during a soccer game, each son has a characteristic they’ve inherited from their dad.  Thankfully each one of our sons is proud to have some of their father’s attributes.

            Jesus, as the Son of God, also demonstrated the same qualities and attributes of His Father.  But how do we know this?  In 1 John 4:14 John writes, “And we have beheld and bear witness that the Father has sent the Son to be the Savior of the world.”  The disciples had the unique privilege of living and traveling with Jesus during His earthly ministry.  John uses two key words to describe this relationship in this passage.  The first, “have beheld” is a verb meaning “to wonder, view attentively, contemplate, and consider with careful and deliberate vision in order to understand an object”.  In 1 Jn. 4:12, 14 it particularly means to perceive with the eyes with great vividness both physically and mentally”.  In other words, the disciples had more than a quick encounter with Jesus.  They had time invested into their relationship with Him which allowed them to know Him better than a mere acquaintance.  Secondly, because they had such a deep relationship with Him, the disciples were able to “bear witness” to His character.  Just like a witness who gives testimony at a trial, the disciples could offer an opinion on Jesus because they had an intimate relationship with Him.

            John testifies that Jesus as God’s Son was “sent”.  This particular word carries the nuance of being sent on a specific mission such as to preach (Mk. 3:14; Lk. 9:2), speak (Lk. 1:19), bless (Ac. 3:26), rule, redeem or propitiate (Ac. 7:35; 1 Jn. 4:10), or save (1 Jn. 4:14).  Spiros Zodhiates wrote, “The expression that Jesus was sent by God (Jn. 3:34) denotes the mission which Jesus had to fulfill and the authority which backed Him in doing so.  The importance of this mission is that God sent His own Son to accomplish it (Mk. 12:1-12; Mk. 20:9-19)”.  This thought is emphasized throughout all of John’s writing (Jn. 5:37; 6:57; 8:16, 18, 42; 17:21, 25).  Jesus Himself taught this (Jn. 10:36).  The significance here is that Jesus’ purpose in coming was not to fulfill some fantasy He had about “saving the world” like an action hero or a deluded and deranged lunatic.  Rather His mission was to fulfill a promise made by God after the Fall in the Garden of Eden (Gen. 3:15).

            There are somewhat negative connotations attached to the role of Savior today.  Our culture does not like recognizing that people get themselves into trouble and oftentimes do not have the wherewithal to get out of it- especially in the moral sense.  Needing Someone to rescue you is frowned upon.  The individual has the power to triumph over circumstances and struggles all within themselves.  But one look at the booming psychology industry and it’s easy to see that this is not so.  Humankind struggles with guilt, remorse, shame and fear.  While it’s taboo to say so, these conditions are a direct result of that tragic decision back in the Garden (Rom. 5:13-14).  But 1 John 4:14 declares there is hope in that God sent His Son to be the Savior of the world (a word that literally means the earth or the abode of man in the Biblical sense of the word).  The Bible boldly declares it is God’s desire and will to save His fallen creation (Jn. 3:16-17).  But no man is capable of saving everyone.  Enter the Son!

            How did Jesus demonstrate that He was truly the Son of God (Mt. 14:22-33; 27:50-54)?  Jesus said that His works testified that His Father sent Him (Jn. 5:36) and that the words He spoke were His Father’s words, not His alone (Jn. 12:49; 14:24).  These statements were confirmed by the reaction to His teaching (Mt. 7:28-29) and His ministry (Mt. 15:31; Lk. 4:16-22; 7:22).  What about you?  Do you recognize Him as Savior?  Do you listen to the authority of His word and acknowledge the purpose of His mission (1 Cor. 15:1-10; 2 Tim. 3:16; 1 Jn. 4:14-15)?  If so, the sending has not finished with Jesus.  He now sends you out into the world to carry His message (Jn. 20:21).  The question now is what words will you use and how will you demonstrate the attributes of your Heavenly Father to those around you?

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

            Our tour group walked into the ancient city of Philippi on a beautiful day.  The sky was a pleasant blue filled with puffy white clouds.  But, at first, we only recognized it as a good back drop for the pictures we were taking.  Underneath our feet was the weathered Roman road, the Via Egnatia (Vee-ah Egg-nay-she-uh), one of the key elements in the spread of the Gospel.  It was especially moving for me.  Not only did Paul, Silas, Timothy and Lydia walk along this road, but countless "no names"; the people who were touched by the Gospel, but whose names were never recorded across the pages of Scripture.   They were my "spiritual" ancestors who first spread the Good News on this very road.

            When most believers think about sharing their faith, they think in terms of Billy Graham Crusades, missionaries like Jim Elliot, and people they know who "have the gift of evangelism".  But these are more the exception than the rule.  The Via Egnatia is certainly proof of that.  While the activities of Philip, Peter and Paul are featured in the Book Acts, the unsung heroes are all the others who responded initially to their proclamation and then went on to share it with those they knew.  The spread of the Gospel was like the old commercial where an "average person" held up a bottle of shampoo and declared, "I was so pleased with this product, I told my friend!"  The screen continues to divide as friend after friend spreads the word about this fabulous product.  It was the same with the Gospel.  It was passed on to friend, after friend, after friend.

            At the beginning of Matthew 10 (vv. 1-15, particularly 1-7), Jesus calls together 12 disciples, but gives them a new title.  The word “disciple” signifies a student, a learner.  Disciples abounded in 1st c. Galilee.  They would follower a teacher (rabbi) and learn everything about the way that teacher lived, what they believed and taught, and in the end, the disciples’ goal was to become just like him in every facet of life.  In Mt. 10, Jesus inaugurates a new phase in His students’ education.  He calls them apostles and gives them an assignment:  go, preach, heal, and restore life (exactly what Jesus has been doing since they signed on with Him).  The difference between a disciple (student) is found in the meaning of the title “apostle” (sent one).  An apostle is someone who is sent as a representative of a superior with the authority and power of that superior.  They are not just a “stand-in”; they are the real deal.

            We often think that we must know at least 100 Scripture verses by memory, and have all the points of the Four Spiritual Laws memorized in order to adequately share our faith with others.  We think that God demands this, but we are wrong.  The model for sharing our faith is actually set in the Old Testament in the Book of Deuteronomy.  In chapter 6 the Lord admonishes the people of Israel to teach their children diligently to follow God's commands.  They are to make it a part of their daily routine: while at home, while walking along the road, while resting, and while they prepare to work.  In other words, it's a natural part of the conversation.  When Jesus sent out His disciples, He didn’t change this model.  He encouraged them to rely on the hospitality of those they spoke with, turn over their daily needs to the Lord, and proclaim Jesus’ message to anyone who would listen.

            Sharing our faith is as simple as that.  It's part of our natural conversation, because it is who we are as a disciple of Christ, but it is important to remember that we do so “in Jesus’ Name”.  We can't help but tell others about what we've discovered.  When Andrew met Jesus, he was so glad to have found the Messiah, he went and got Peter (Jn. 1:41).  Philip sought out Nathaniel in the same way (Jn. 1:45).  If you're hesitant about sharing your faith with others, remember you do not need to be a Bible scholar or debate team captain to share about your experiences as Jesus' disciple.  Many times you will be surprised at how receptive people can be.   Even Paul, whom we like to label as the greatest evangelist of all time, let the Gospel speak for itself (1 Cor. 2:1-5).

            I can honestly say that I am not bold when it comes to sharing what I believe with others.  I am constantly asking the Lord to step in and take over when I feel timid.  But I am never disappointed when I surrender those fears.  That trip to Greece during my seminary days proved to be a valuable lesson on this.  For later on, I stood with a classmate at Mars Hill in Athens, and as we discussed how the Gospel had spread along the Roman road system, a young woman from England overheard us.  She asked me to repeat it.  I was happy to oblige.  And while I recounted how the Gospel traveled along those ancient roads, I included its message and how it eventually came to me.  Who knows what seeds were planted that day but it was an amazing experience to spread the Good News in Jesus’ Name.  You are an apostle too.  So spread the Good News today!

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

            As a member of the Pocono Photo Club I have had the unique opportunity to meet and photograph several local farmers and their beautiful farms.  I am always interested in how they ended up doing what they do.  While the stories vary in particulars, there is always one constant among them- the farmers themselves.  They are passionate about what they do and how they do it!   You can hear it in their voices as they explain what’s growing in which field and the way they plant and cultivate each crop.  The proof is in their product; every bite is delicious.  While some machines have sped up the planting and harvesting process for the farmers I’ve met, there are still some crops which are hand-picked, such as garlic.  Last year several photographers and I watched the crew at Apple Ridge Farm bring in the garlic crop.  It took a team of 5 to uproot, gather and bunch up the garlic which was then brought to the barn and hung up to dry before being washed and brought to the market.

            Farmers in Biblical times operated in much the same way as my contemporary Monroe County counterparts.  Crops were planted, cultivated and harvested.  The farmer would tend to his crop and wait for the right moment to harvest it.  When the time came, he would assemble a team to help him bring it in.  Although a farmer in ancient Israel did not have the advantage of modern technology to plant or reap, the same attention was given to his crop.  His life and the lives of those he loved depended on it.  The fact that the farmer did not have technology in his favor made him more readily recognize that the outcome of his harvest was truly in God’s hands.

            Jesus as a master storyteller knew the close connection his audience had to farming.  Many of His parables and lessons are agriculturally based (Mt. 13:1-8; 20:1-16; 21:33-44; Mk. 12:1-12;Lk. 8:4-15; 13:6-9; 20:9-18).  In Matthew 9:35-38 Jesus uses the agricultural industry as a simile to the spreading of the Gospel.  He has been traveling through the Galilee region preaching the Good News and healing the sick.  Matthew notes in verse 36, that Jesus had a tremendous amount of compassion on the people who came to Him.  The verbs which describe this multitude accentuate the contrast in the way that Jesus saw the crowd over the perception of the Pharisees.  The people are distressed; a word derived from the verb “to skin, flay, or lacerate”.  It is used metaphorically here to signify their state of being.  The multitude is also down-trodden.  This verb brings forth the picture of something that has been dropped or scattered (such as a handful of marbles; once unified every piece has rolled off in its own direction).  While Jesus had compassion toward these people, the Pharisees in previous verses have demonstrated a different view of them.  John Barclay wrote, “The Pharisees saw the common people as chaff to be destroyed and burned up; Jesus saw them as a harvest to be reaped and saved.  The Pharisees in their pride looked for the destruction of sinners; Jesus in love died for their salvation.”

            We have no record of what prompted Jesus’ admonition to His disciples in verse 37, but I can imagine what may have preceded it.  With multitudes of needy people coming to Jesus day after day, I’m sure the disciples grew weary of it at times.  I’m also sure that some of those people were looking for what they could out of Jesus without any further commitment to Him.  I’m sure the disciples noticed this.  Perhaps they reflected on what they’d left behind to follow Jesus and resented the ones who were taking advantage of Him.  And I’m sure they felt obligated to point this out to Jesus!  It’s human nature.  But Jesus sees the behavior of the multitude as a direct result of their situation.  They are a flock without a shepherd (v. 36); a field ready for harvest with no workers to reap its bounty (v. 37).  I can almost guarantee that the disciples’ response to this was, “Well, Jesus, what do you want us to do about it?!”  So He tells them!

            Jesus says that the disciples are to “beseech the Lord of the Harvest”.  Most of us do not use this word today.   It is not merely “to ask” for something.  It means to make one’s needs known, particularly in the context of an inferior to a superior.  The request here is that the Lord of the Harvest would send out (literally “thrust forth”) workers (this Greek word is directly associated with farming).  Matthew relates this lesson as a rather brief moment in the ministry of Jesus.  But the parallel passage in Luke is connected to the sending out of 70 disciples to “every place where He Himself was going to come” (Lk. 10:1-12) moving the exhortation from His immediate disciples to all who follow Him.  Barclay wrote, “If the harvest of men is ever to be reaped, then every one of us must be a reaper, for there is someone whom each one of us could, and must, bring to God”.  What does the harvest look like to you?  Or perhaps I should say, “Who is your harvest?”
 
Ann H. LeFevre, M. Div.
https://www.annhlefevre.com/, https://www.linked.com/in/annhlefevre/, https://www.facebook.com/ann.h.lefevre/