I was in search of an illustration.  I wanted to find a picture or example that would embody the phrase, “one of a kind”.  Perhaps the realm of architecture would produce an interesting illustration.  Jackpot!  If you’d like to see them for yourself, check out the website listed below*.  The range of creative architecture spans not only style (from robots to musical instruments), but continents as well (from New Zealand to China and many other places in between).  My favorite of course was the Kansas City Public Library which was built to look like a shelf full of classic literature.  You can find “one of a kind” examples in all aspects of life.  And I’m sure we’ve all told someone at least once, “You’re one of a kind!” In spite of its obscure history, everyone understands exactly what that phrase means.  That person is unique and there is no one else like them on earth.
            It seems to me that although different dictionaries and lexicons are uncertain about the humble beginnings of this phrase, the Bible used it long before the 20th century, only not with those exact words.   The apostle John introduces us to Jesus with the word, “monogenes” (mono-jen-ness) which has been translated in many versions as “only begotten”.  John is the only Gospel writer to describe Jesus and His relationship to God the Father this way (Jn. 1:14, 18; 3:16, 18; 1 Jn. 4:9).  Through these words John presents Jesus as the unique One (mono), the only one of His kind (genes), and since John only uses this phrase 5 times we are able to see how special this title is.  There is only one other time in the New Testament where this phrase is applied.  The author of Hebrews uses it to describe Isaac concerning Abraham’s willingness to offer his “only” son as a sacrifice to God (Hebrews 11:17).  Abraham’s faith was demonstrated in that Isaac was the child God had promised him through Sarah.  Isaac and Jesus are not only described with the same adjective, they were also both offered as a sacrifice (Gen. 22:1-19; Jn. 3:16).
            How does Jesus demonstrate that He is the “only begotten of the Father”?  To answer this question it is important to understand the thought behind two key words in John 1:14 and 18.  The first is
“Theos”, “God” in our translations.  When the Old Testament was translated into Greek, the Jewish scribes who took upon this task used Theos as the equivalent to Elohim.  But to distinguish this name from the polytheistic way of thinking in Greek religions, the scribes did not attach the plural ending which was present in the Hebrew.  “Why?” you might ask!  In this way Theos was designated as the One True God, not a god among a pantheon of gods who appeared to have more human qualities than divine.  The second word is “pater” (pah-taire) and is translated as “father”.  When it is used in a special sense concerning God in relation to Jesus it always signifies the particular and specific relationship between the Two.  “Like Father; like Son” applies here as it does in human terms.  Though the analogy has its weak spots, John in essence writes the same can be said of Jesus.  Jesus, like His Father, is God.
            How does Jesus demonstrate that He is “the only begotten of the Father”?  Three points can be made in response to this: 1) Jesus claimed this of Himself (Jn. 5:36-37; 10:22-39; 14:8-10; 17:1-11); 2) Others saw this quality in Jesus (Mt. 16:15-17; Mk. 8:28-30; 15:33-39; Lk. 4:40-41; Jn. 11:17-27); and 3) His actions and attributes confirmed the previous two (Mt. 8:18-27; 14:22-31; 21:12-13; Lk. 8:22-25; 40-42, 49-56; 9:12-17, 28-36).  However, the greatest and most compelling demonstration of Jesus Christ’s “only-begotteness” was the resurrection.  While people had been raised from the dead by prophets (1 Ki. 17:17-24; 2 Ki. 4:8-37) and also by Jesus (Mk. 5:21-24, 35-43; Lk. 7:11-17; Jn. 11:1-44), no one had ever raised themselves from the dead (Jn. 2:13-22; Mt. 28:1-7; Mk. 16:1-8; Lk. 24:1-9).  Only God Himself had the power to do that since it was God Who created life in the first place (Gen. 1).
            It stands to reason then, that if Jesus is unique in relation to God the Father, we ought to place Him in a unique position in our life.  But He is often relegated to the same status as a knick-knack on our shelf.   If Jesus truly is “one of a kind” (which He is!), it must compel us to honor Him as such in all we say and do.  Where have you placed Jesus in your life?  Is He first and foremost as the Only Begotten of the Father?  Or is He buried somewhere between “this” and “that”?  As the Only Begotten of the Father our life should be lived through Him (1 Jn. 4:9).  It’s time for you to do just that.
Ann H. LeFevre, M. Div. 
Week of 4/3/2016
*http://izismile.com/2013/06/17/weird_and_wonderful_oneofakind_buildings_from_around_the_31_pics.html

            Claire stepped out of her car and smiled with pride as she looked at the front door of her brand new boutique.  Her dream was about to become a reality.  It was opening day!  She thought back on all the hours of study that earned her a degree in business.  She remembered all the jobs through high school and college where she watched and learned about management skills from some good and not-so-good employers.  She thought of the sweat equity it took to turn this rag-tag store front into a bright and friendly place to shop.  Most of all she thought about the prayers and support of her family and friends, her “gifts from God” as she often told them, which always carried her forward when she thought a road block to her goal would bring the dream to a screeching halt.  She said a prayer of thanksgiving as she unlocked the door.  And later that day she pulled out the little frame she’d purchased just the other day and placed behind its glass a ten dollar bill then hung it on the wall behind the cash register.  It was her first sale of the day; a scarf bought by a young teenage girl she used to babysit! 
            There is nothing like stepping back and smiling with pride on something that signifies an accomplishment.  Whether it is a diploma, a trophy, a picture, a memento, or the traditional “first sale” dollar bill hanging behind the cash register, those “symbols” represent a dream or a goal and all the hard work it takes to achieve it.  The faithful in Ancient Israel also had a symbol that represented something similar yet far more significant.  It was called the First Fruit offering.  The First Fruit festival was part of those commanded to be observed in Leviticus 23 (Lev. 23:9-14) and Deuteronomy 26 (Dt. 26:1-11).  Further details about its observance are included in Numbers and Exodus (Num. 18:8-13; 28:26; Ex. 23:14-19).
            Israel’s agricultural cycle was not anything like ours.  There were two growing seasons.  The first occurred after the winter rains.  The crops produced during this season were predominantly barley and wheat.  When the farmers saw their first stalk emerging they would tie a brightly colored cord around it to mark it as the First Fruit offering.  As the days of Passover approached the men would prepare to go to Jerusalem as it was required for them to “appear before the Lord” three times a year.  The First Fruits would be cut just before they left on the journey and once in Jerusalem this sheaf would be given to the priest who first ceremoniously presented it to the Lord and then brought it to his home to provide for his family (Dt. 18:4).  This offering reminded the people of where they had come from and what the Lord had brought them to.  They had been slaves, then nomads, living a very unsettled existence.  Those tiny shoots helped them to realize that the Lord abundantly blessed them and giving back a small token of what His hand had brought forth was a way of recognizing the grand things God had done.  The First Fruit offering also reminded them of the good things to come.  It was still early in the season so the full harvest was not completely in.  By taking this first sign of promise to the priest, the faithful were affirming they knew God would also provide the rest.
            Perhaps the most significant aspect of First Fruits was the time frame upon which it was celebrated.  Some of the festivals had a very specific start date (such as Passover in Lev. 23:5).  The Feast of First Fruits was determined by the first Sabbath celebrated during the festival which immediately followed Passover, the Feast of Unleavened Bread.  This becomes significant when reading John 20:1 as John seems to be fixated on the fact that it was the first day of the week.  If we remember that the Sabbath was the last day of the week, and that the Feast of Unleavened Bread was now in progress since Passover had just been celebrated, then we should realize that the day Jesus rose from the dead was also the Feast of First Fruits!  This is what Paul proclaims when writing to the Corinthians (1 Cor. 15:20).  Jesus becomes the First Fruit offering upon His resurrection.  He is also the priest Who offers Himself as an offering before the Lord (Heb. 9:11-14; 10:11-14).  The First Fruit offering beautifully represents Christ Himself.
            Many have seen how the Feast of First Fruits illustrates Christ at His resurrection and even the way in which He represents us as the harvest to come.  But let’s think about the first fruits themselves for a moment.  Who truly provided them?  Was it the farmer?  Or was it the Lord Who blessed the land and brought forth the harvest?  Proverbs 3:9-10 reminds the Lord’s people to honor Him with their first fruits.  How often do you acknowledge that all the blessings you enjoy really come from the Lord and not your endeavors?  How often do you take a portion, the first portion, of those blessings and give them back to the Lord?  As you celebrate the resurrection this Easter look for ways that you can give back to Christ what He gave His life for you to receive.  And then do them!
Ann H. LeFevre, M. Div. 
Week of 3/27/2016

            The disciple sat with his pen poised above the parchment.  He understood the significance of the words he was recording.  There was a passion and determination to present the truth to those who would receive this letter.  They needed to understand that the One of whom he wrote was not another man making a claim for popularity.  He was not merely a revered teacher, nor a false hero who aspired to overthrow an unwelcome military power.  No, He was more than that, better than that, above all that.  He felt as if an electric pulse stirred his memory.  “Remember that Sabbath when He healed the man with the shriveled hand?  Remember how He demonstrated the intent of the Law by talking about caring for sheep?  Do you remember Isaiah spoke of the same thing?  Do you remember what His Father said of Him at His baptism?”  The words of the prophet welled up inside him and flowed on to the page.  Matthew knew everything Jesus did, everything He said happened to fulfill the promises of God.
            If we were to assign a catch phrase to the Gospel of Matthew it would have to be, “This happened in order to fulfill the words of the prophet…”  Time and again Matthew uses those words or a variation thereof to connect Jesus with key passages of promise in the Old Testament.  Matthew 12:15-21 is no exception.  In its larger context the quote is attached to two significant events which took place on the Sabbath.  The first incident involved eating grains which were plucked off the heads of wheat and the second was the miraculous healing of a man with a withered hand (Mt. 12:1-21).  These controversial actions do not sit well with the Pharisees.  As sticklers for strict Torah observance (with their lengthy compromises to get around it!), Jesus, in their opinion, clearly violated the Law on all accounts here.  But Jesus counters with the correct interpretation concerning the Law’s intent for compassion, citing King David and the care of sheep as examples.
            While Matthew recalls the inevitable outcome after the healing (Mt. 12:14-15), he also recognizes a significant connection to a prophecy of Isaiah.  In fact the prophecy which Matthew quotes (the longest Old Testament quote in his Gospel) is part of several prophecies which focus on “the Suffering Servant” (Is. 42:1-13; 49:1-13; 50:4-11: 52:13-53:12).   Spiros Zodhiates noted in his commentary on Matthew that “Jesus would be a servant to His Father” and that He was chosen (Mt. 12:18; Is. 42:1) for this task implying that Jesus was “suitable for the task”.  Jesus took on human flesh in order to accomplish the task of redemption.  He was specifically given this “job” and He accomplished it.  Therefore God the Father also declares that “He is My Beloved”.
            The adjective “beloved” (agapetos) was first heard at Jesus’ baptism (Mt. 3:17; Mk.1:11; Lk. 3:22) and then during the Transfiguration (Mt. 17:5; Mk. 9:7; Lk. 9:35; 2 Pet. 1:17).  Jesus also uses it of Himself in the parable of the Vineyard and Vinedresser (Mk. 12:112; Lk. 20:9-18).  It signifies that something or someone is the object of a unique love, and in human terms peculiar to only that person.  Agapetos with the possessive “My” is never used of anyone else but Jesus in the New Testament.  Its Old Testament equivalent (ratsa, pronounced rate-zay) in Isaiah 42:1 comes from the verb which means to delight or take pleasure in.  Although there are many things that the Lord takes delight in (the Lord takes pleasure in uprightness in 1 Chr. 29:17 for example), there is only One Person that He holds as His Beloved and that person is Jesus.  And although the word is not found in the Passion narrative of John’s Gospel, Jesus’ sacrificial death is certainly the utmost demonstration of His love for us.
            How much do you love Jesus?  What place does He occupy on the list of people you might write down as those you love?  Where does He rank among the relationships you invest time in?  The Father’s love for His Son places Him at the center of all things and above all things (Phil. 2:9-11; Col. 1:16-17).  Is that the position He holds in your life?  I find it very interesting that Matthew includes no testimony concerning His relationship with Jesus within his Gospel.  But thankfully Mark and Luke do (Mk. 2:13-14; Lk. 5:27-32)!  Matthew’s profession put him at odds with his countrymen.  As a tax collector he had the legal duty of collecting money for Rome, but Rome often looked the other way if a tax collector decided to add on a few charges on for himself.  Yet one day when Matthew was on the job, Jesus walked by, turned to him and said, “Come, follow Me” and Matthew did.  How about you?  If Jesus walked by you at any given moment during your week and said, “Come, follow Me!” would you get up and go?  Would you call Him beloved and let Him assume a cherished and central place in your heart, in your life?  How you answer that question, is an indicator as to whether or not Jesus is your Beloved.
Ann H. LeFevre, M. Div.                                                                                                      
Week of 3/20/2016 

            Saratoga Springs, located just north of Albany, the state capitol of New York, has a long and varied history.  It was first occupied by the Mahican Indians who were eventually displaced by the British.  It was the site of a decisive battle in the Revolutionary War but later on the medicinal qualities of its famed mineral springs led to a different notoriety.  Hotels, spas and gambling in conjunction with the horse racing there thrived when the Saratoga and Schenectady Railroad was completed.  Gambling continued to be the major draw of the area (even when it was illegal!) but a crackdown in the 1950’s brought the tainted tourism industry to a close.  Saratoga Springs went into a rapid decline after that but the completion of Interstate 87 (a. k. a. the Adirondack Northway) and the development of cultural and spa related attractions revived the city in the 1960’s and it continues to thrive today.  Whenever we drove up to visit my father via The Northway, the signs for this well-known spot would always make me wish we’d have time to stop and see if the springs really did have the healing powers that were boasted of them. 
            I’ve always found our ability to tolerate pain a quirky aspect of human nature.  Some of us are born with the ability to tolerate a high level of discomfort before we really start to show signs of pain, but others let it be known at the first hint!  In our childhood a simple kiss on the “boo-boo” from Mom or Dad helped to ease our pain, but as we grew older we realized the necessity of a stronger (and more tangible) remedy.  While some prefer to go the natural route, such as visiting a mineral spring like those in Saratoga, others set up an appointment to see the doctor.  No matter what, our primary objective is to either ease or get rid of that pain.  Some physical pains heal easily and others not so easily.  The inner and emotional pains we experience are even tougher to get rid of.
            The prophet Jeremiah was well acquainted with both physical and emotional pain.  In his day the region which had a reputation for healing was Gilead.  The territory of Gilead was an important source of spices and medicinal herbs.  It was located to the east of the Jordan River and north of the Jabbok River and is first mentioned in Genesis 31:21-22 when Jacob and Laban part ways.  During the settlement years it was divided among the tribes of Reuben, Gad and Manasseh, but its most illustrious resident was Elijah (1 Ki. 17:1).  It played a pivotal role in the life of Joseph, who ended up in Egypt when his brothers took the opportunity to sell him to traders headed there as they passed through Gilead (Gen. 37:25).  And while the “balm of Gilead” was certainly the source of physical healing to an extent, in Jeremiah 8:21-23 the prophet laments that there is no healing for his emotional wounds to be find within its borders.
            It is difficult for us to understand the deep connection between the people of Israel and the city of Jerusalem, let alone the attachment to the Temple there.  Although most of us hold some form of esteem for Washington, D. C. and the Capitol Building, none of us feels either of those things signifies the central relationship in our faith or our identity as a people.  But that is how Jeremiah looked upon Jerusalem and the Temple.  Having seen both destroyed by the Babylonians, the emotional pain this brought on was almost too much to bear.  The soothing balm of Gilead was no source of relief, nor the healing hands of a physician, even though both were present.  Jeremiah would have to find a source of comfort in something other than the traditional path of restoration.
            I think many of us can understand that type of despair, although what causes our despair may be quite different than Jeremiah’s experience.  Life is full of unexpected twists and turns and they generally occur when we least expect them.  It seems more and more people are diagnosed with catastrophic health issues even when they’ve “taken good care of themselves”.   But what about those pains that are deep within us?  Some of them cannot be healed with a health regimen or prescribed medication.  These pains are often caused by the fallen nature of the world we live in (Rom. 8:18-23).  The disease of sin is far more difficult to battle (Rom. 7:24).  What balm can reverse the effect of it?  What physician has the comfort we need?   For those battles we need Someone who is able to not only understand how we feel, but has the ability to provide rest (Mk. 2:16-17; Rom. 7:24).  That Someone is Jesus (Mt. 11:28-30).   Not only will He offer the comfort we need, He will also turn our situation into something good (Rom.8:28) and make it a means for us to help others (2 Cor. 1:3-4).  If you are experiencing a time of deep distress as Jeremiah was, there is a Balm in Gilead available to you.  It is up to you to bring those cares and worries to Him (1 Pet. 5:6-7).  Only He can bring about the restoration you are seeking (Jn. 11:25; Heb. 9:11-14; 1 Pet. 2:24; Rev. 21:1-5).
Ann H. LeFevre, M. Div. 
Week of 3/13/2016

            Disney’s animated film The Sword in the Stone was released on Christmas Day in 1963.  The film was based on the first installment of T. H. White’s four part saga The Once and Future King, a book that chronicled the early life of the legendary King Arthur.  Disney capitalized on the book’s use of history, fantasy and comedy, turning it into his customary blockbuster hit.  The climax of both book and film occurs when the young Arthur comes upon a sword embedded in a large stone.  In need of a weapon for his master (and not knowing the prophecy behind the unusual resting place for a sword), Arthur pulls it out.  Once it is discovered where Arthur found the sword, life changes drastically for the young boy and his destiny is realized.  
            Swords are more often than not designated as weapons of war.  But in Arthur’s case, the sword determined that he was the rightful heir to the English throne.  In Deuteronomy 33:29 the Lord is designated as Israel’s “sword of your majesty”.  In those days a soldier came to battle prepared to fight one on one.  He carried a shield in one hand to ward off the sword of his opponent and a sword in the other to wield against his foe.   But in this passage Moses is not referring to a battle, rather to Israel’s place among the nations.  Like Arthur they are destined for greatness and it is the presence of their “Sword” that determines this.
            It is helpful to remember that in the larger scheme of things this passage is part of Moses’ final words to the people of Israel.  They are poised on the brink of the Promised Land but Moses will not be completing the journey with them.  The people have come through a forty year stint in the wilderness where the Lord has shaped and molded them into a nation.  As they look toward settlement the future is a question mark.  Will they be able to accomplish the task set before them?  Moses reminds them that although what night look like an impossible goal has been determined by the Lord Himself and He will help them to accomplish it.  Because of their relationship with the Lord, Israel’s destiny is sealed.
            There are several key words which illustrate this.  First Moses reminds the people that they are “blessed”.  This poetic term is used to describe a person or nation which enjoys a relationship with the Lord (Dt. 32:29; Jb. 5:17; Ps. 32:12; 146:5).  Secondly, they are a people whom the Lord saved.  This verb carries the thought of someone being brought to a safe place after a time of distress or tribulation (Jud. 10:13-14), deliverance from certain death (Ps. 22:21) or rescue from an enemy (Dt. 28:31).  The salvation (saving) that Israel has experienced can only come from the Lord (Is. 33:22; Zeph. 3:17), the eternal God Who revealed Himself to Moses at the burning bush (Ex. 6:2-3).  The frequency of this name in association with God’s redemptive work is no coincidence and it emphasizes its tremendous importance concerning God and His affection for Israel (Lev. 26:45; Ps. 19:14).   
            Two word pictures illustrate how the Lord will bring about Israel’s glorious destiny even though their beginnings are as humble as Arthur’s.  As Israel’s “shield” the Lord is a source of protection.  As a shield the Lord “helps” His people.  He is their chief source of aid (Dt. 33:7; Ex. 18:4; Ps. 20:2; 33:20; 115:9-11; 121:1-2; 124:8; Is. 30:5; Dan. 11:34).  The Lord is also their sword.   Along with a bow and arrow, the sword was standard fighting equipment in ancient Israel (Gen. 48:22; Ps. 76:3; Hos. 1:7) but here as in Jer. 47:6, it is used as a symbol of God’s impending judgment against Israel’s enemies.  Only God can judge in this way since His majesty is above everything else (Dt. 33:26; Ps. 68:34).  The result of these two attributes is that Israel’s enemies will cringe and their high places (places of idol worship which were hated by God as in Ps. 78:58) will be destroyed.  There is no doubt that the Lord has determined a glorious outcome for Israel.
            At present this seems as unrealistic as skiing in the tropics at the peak of monsoon season.  It’s not the first time Christians have doubted that God is still interested in His Covenant People.  In the Book of Romans (particularly chapters 10 and 11- see Rom. 11:11-15) the apostle Paul eloquently presents Israel’s current relationship with the Lord and why it is that way.  It is important for us to realize two things.  First, if God reneges on an eternal promise He made to Israel (Gen. 12:1-3; 17:7) then it is possible He could renege on an eternal promise made to all believers (Heb. 9:15).  But that would go completely against His nature (Lev. 19:1; 1 Jn. 1:5).  Secondly, the promise made to Abraham, as an eternal covenant, is still in place.  Therefore, if we can call ourselves a friend of Israel, then we will be blessed indeed!  In the end, God will fulfill His promise made to Israel in Deuteronomy 33:29.  I don’t know about you, but I am looking forward to the day when Israel’s destiny is a reality (Is. 62:1-12)!
Ann H. LeFevre, M. Div.
Week of 3/6/2016