My youngest sister was named after our great-grandmother, Sara MacKellar.  When Sara Kimberly Hamilton was born, Sara MacKellar was still alive so to avoid confusion, she was called “Kimmy” a nick-name of sorts derived from her middle name.  After her earlier childhood, Kimmy made it quite clear she liked the more adult sounding “Kim” but by high school, she preferred being called by her first name so all her friends called her Sara. Whenever I refer to her in public now, I try to call her Sara, because I know she prefers that, but truth be told, she will always be “Kim” in my heart for that is the little sister I loved to see waiting for me on the front steps with our dog Pepper when I came home from high school.

            When we read the Bible we tend to approach names in several ways.  We most often use them to recognize prominent figures like Moses.  Sometimes they help identify an era.  But many times and especially if the names are not recognizable to us we gloss over them and move along not realizing that those very names are significant bits of information in the passage.  That point could not be stronger than when one reads through the Book of Acts for names there not only help us to date the event (information that is very important to the 21st century mind) but also to underscore just how much the Gospel was impacting the culture of the time.  This is particularly true of Acts 13:4-12.

            A little background on names and positions in the first century is helpful here.  In Acts 13:6, Sergius Paulus is named as the Proconsul of Cyprus.  The term proconsul means that Cyprus was a province governed by the Senate and not the emperor.  The name Sergius Paulus is mentioned twice in historical documents concerning Cyprus.  The NIV Archaeological Study Bible notes that Romans typically had 3 names: a pranomen (personal), a nomen (indicating one’s clan) and a cognomen (which identified one’s particular branch in the clan).  However Luke has only identified this man’s nomen and cognomen leaving us to do a little historical research to clearly understand who he was. This Sergius Paulus is most likely the one who held an administrative position during the reign of Claudius in AD 41-54.  This date coincides nicely with the estimated date of Paul’s first missionary journey.  Luke features this man’s nomen and cognomen rather than his personal name to demonstrate his high standing.  The Pauli “family” was one of Rome’s most influential families producing many officials throughout the empire over a long period of time.  Simply put, this man held a high position with honor.

            In contrast to the altruistic Sergius stands one of his confidants, Bar-Jesus (Hebrew), also known as Elymas (Arabic meaning sage or charlatan depending on one’s character), whose secondary name is associated with his role as a fortune teller in the personal entourage of this administrator.  Barclay notes, “These were superstitious times and most great men, even intelligent ones, kept private fortune tellers who dealt in magic and spells”.  When Paul and Barnabas encounter the soothsayer who is trying to sway Sergius away from the Truth the stage is set for a fiery climax.  Elymas has launched an all-out attack on Paul and Barnabas.  It was not a smart move on his part!  Luke notes that Paul “filled with the Holy Spirit” (a clear indication that Paul is not acting on his own behalf but that of the Lord) looks the deceiver directly in the eye and with a barrage of Old Testament references to the Lord’s character and nature calls him out by making a word play with his name.  He is not the son of the savior (Bar-Jesus); he is the son of the devil.    The ironic outcome is Elymas, the one who is supposedly revealing divine light will not be able to see the light of day for a time (v. 11).  The end result is that Sergius is fully convinced about Paul’s teaching of the Lord (v. 12).  The power of the Gospel is undeniable.

            Another dual name identification takes place within this passage for at this juncture the name Paul overtakes the name Saul.  From here on out, there will be no mention of both names concerning the evangelist.  Perhaps it is because from this point on Paul’s ministry is most fruitful among the Gentiles, but he never veers from his routine of going first to the Jews in the synagogues and then to the Greeks (Rom. 1:16-17).  So why would Luke put all these naming details in his letter to Theopholis, the original recipient of this “book”?  I think there are two important reasons.  First, the truth of the Gospel and the spread of the Christian faith is always grounded in reality.  It occurs in real places, in real time, and through real people.  That has not changed!  Every time you share your faith with someone, it happens in a real place, at a specific time and with real people.  It’s not a fantasy that takes place in a galaxy far, far away.  Secondly, it is attached to real people who have names which identify them.  They are not fictional characters and neither are you!  So when you share the Gospel with others and they are affected by it, perhaps even coming to faith, you are adding to the story of faith begun in the pages of Scripture.  Isn’t it great to be a part of a story that carries that kind of impact?  (Acts. 8:4, 25; 1 Cor. 23; 15:11; 2 Cor. 2:4-5)

Ann H. LeFevre, M. Div.
https://www.annhlefevre.com; [email protected]; https://www.linkedin.com/in/annhlefevre; https://www.facebook.com/ann.h.lefevre

            After living in New Jersey for the majority of my life, moving to Pennsylvania in 2003 was a challenge in that I left behind family, friends and my church home.  Jeff and I were excited about the move and we certainly saw God’s Hand in bringing us here.  But I was in the midst of my seminary studies as well as holding down a part time job and I wondered how I was going to feel connected to my new community when I had so little time to spare!  The answer came in a listing I saw in the community newspaper one week.  It was a Scrapbooking club that met at the Catholic Church just down the road from me.  Since this was a favorite past time of mine, I knew it would be a nice mid-week break and a way to get to know people in a very non-threatening way.  What I didn’t realize was that not only was I about to make some new friends, I was also entering a mission field!

            Most Christians are hesitant to share their faith.  Why is that?  Considering all the wonderful blessings that come in placing our trust in Christ, you’d think we’d all be bubbling over with the Good News.  There are two reasons most Christians hold back from sharing the Gospel.  The first is that they don’t want to appear “different” or “strange” in the eyes of the non-believer.  The second is that they feel they “do not know enough about the Scriptures” to adequately share their faith.  It’s true that the prominent evangelists of the Book of Acts, Peter and Paul, had some pretty hefty training.  Peter was taught by Christ Himself and Paul was a Pharisee.  But if you seriously read between the lines of Acts, you will soon realize that the rapid spread of the Gospel was not only the result of these two men, but also due to countless unnamed believers who took what they heard from Peter and Paul and brought it back to their homes and communities.  In the Christian classic Out of the Salt Shaker and Into the World, author Rebecca Manley Pippert eloquently suggests that it is not through fancy words or masterful handling of Bible passages that peoples’ lives are touched.  It’s the friendship you have with them and the willingness to simply present what Christ has done in your life.  The starting point of every moment the Gospel is shared is the moment you become someone’s friend.

            Understanding where non-believers are, and being able to relate Scripture to those circumstances does not require years of Biblical Study (although it does build your confidence and skill).  But knowing Scripture does help to present the Gospel in numerous ways.  Consider three of Paul’s sermons in the Book of Acts (13:14-52, 14:8-18, 17:16-34).  In each of these scenarios Paul presented the Gospel to his listeners in a completely different way, but each example spoke directly to those who were hearing his message.  Whether he was reciting a short history of God’s interaction with Israel (to the Jews in Pisidian Antioch), recounting and debunking folklore and myth (to the Gentiles in Lystra), or taking note of local history and customs (to the Athenians and leaders at the Aeropagus), Paul always concluded with what Christ had done in his life and what Christ would do for those who accepted Him as their Savior.  In each of these accounts Paul’s method offers great principles for us to put into practice: 1) Tailor your presentation to your audience.  Use terms and illustrations they can understand.  2) Be logical and concise.  Keep the Gospel as straight-forward as possible.   Make no excuses for its message.  Be bold.  3)  Follow the leading of your heart to speak and be prepared at all times.  Don’t pressure yourself to make a perfect presentation.  Remember that you are not personally responsible for the outcome.  That is in the Lord’s hands and He works in you and through you just as you are.  However, you must be available to bring the Word wherever you go.  Paul wrote to Timothy, “Be diligent to present yourself approved to God as a workman who does not need to be ashamed, handling accurately the Word of Truth” (2 Tim. 2:15).   It is perhaps the best advice for any believer in any age.  The best witness for Christ is one who truly knows what he or she is talking about.

            One evening as I sat with my Scrapbooking friends the topic of churches and doctrine came up.  By this time everyone knew I was in seminary and lovingly called me “the expert”.   There was a great deal of curiosity as to the difference between what Catholics and Protestants believe.  There was also an eagerness to have a Bible study which looked at those differences.  We ended up meeting six times, covering a variety of topics (all based on their questions), examining church documents and comparing them to Scripture passages.  They particularly enjoyed seeing what the Bible actually said about what we are to believe.  I do not know what seeds were planted during those studies and our group has since gone its separate ways.  But one thing I do know is this- it all began when we became friends.

Ann H. LeFevre, M. Div.
https://www.annhlefevre.com; [email protected]; https://www.linkedin.com/in/annhlefevre; https://www.facebook.com/ann.h.lefevre

            The city of Caesarea Maritima lies in ruins today, but the Mediterranean Ocean still glistens by what was once the harbor and is as beautiful as ever.  The remarkable planning and building of this city is credited to Herod the Great.  The port, with it breakfront and gigantic statues, must have been a wonder to see, and the city was quite appealing with all its finery and amusements.  So it is not surprising to find Herod Agrippa 1 making an appearance in its massive theater in Acts 12:19-23.  What is surprising is what takes place during that appearance!

            The name Herod is used frequently throughout the Gospels and the Book of Acts but what is confusing to many readers is that the name refers to four different Herods.  The first is Herod the Great who is ruling over the region including Bethlehem when Jesus is born.  The second is Herod Antipas who is presiding over Jerusalem and Palestine when John the Baptist is preaching and Jesus is put on trial.  The third is Herod Agrippa I, the grandson of Herod the Great.  We will look at him more closely in a moment.  The fourth is Herod Agrippa II, obviously Herod Agrippa I’s son.  He is the Herod whom Paul will eventually stand trial before.  But for now, let’s look at Herod #3.

            Educated in Rome, friend of both Claudius and Caligula, a man with an addiction to luxury even though he did not have the means to support his lifestyle, Herod Marcus Agrippa, was born into a powerful family tree that ruled over the Judean region for several generations.  His extravagant taste for life eventually landed him in jail when his creditors finally caught up with him, but he was later freed by Claudius and after a power struggle between Claudius and Caligula was granted authority of the territory that was formerly held by his uncle Philip the Tetrarch.  At some point during his reign he had a quarrel with the Phoenician coastal cities of Tyre and Sidon and while he was vacationing in Caesarea Maritima officials from these two cities found a listening ear in his personal servant and managed to get an audience with the king.  Knowing a good publicity opp when he sees one, Agrippa agrees to hear their plea during a celebration of the emperor’s birthday.  Thanks to the historian Josephus we have further information on this event to fill in the succinct details recorded in Acts 12.  Verse 21 tells us that Agrippa donned his royal robes, took his place on his throne and delivered a public address.  Josephus added that this speech was delivered in the theater (which had amazing acoustics) and noted that Agrippa’s robe was made of silver which glistened radiantly in the morning sun.  The spectacle prompted the crowd to cheer and call him God and Agrippa did not stop them.  Luke tells us that this displeased the Lord so much that “the angel of the Lord struck him down” and he was eaten by worms and died.  Josephus’ account also records that Agrippa was stricken with pain when he did not stop the crowd from worshipping him, immediately carried off to his bed chamber and that he died 5 days later.  There is a great amount of parallelism to the demise of Agrippa and the judgment of other rulers and leaders who placed themselves on par with the Lord of All (see Ezek. 28:1-10 for example).

            One cannot help but see parallels to Agrippa in the rulers and authorities of our day.  Pride, self indulgence, excessive wealth at the expense of the masses, power and pomp are bench mark characteristics that can be found in high places all around the world.  Agrippa’s end seems rather abrupt in these short verses and extremely painful after such a huge build up by his own ego and the praises of the crowd.  But his story is a reminder to us that while it may seem that men are in control of their destiny and power-mongers may claim they are masters of their own fate, the truth of the matter is “God is still in control” and there is not a ruler or authority who is in their place unless He deemed them to be there (Rom. 13:1-2).  Psalm 2:1-4 and 10-11 admonishes those in authority to serve the Lord with reverence and Is. 40:21-23 warns them that the Lord will bring rulers who defy Him to nothing.  In fact throughout the book of Psalms one fact is made clear: the Lord is to be feared (Ps. 47:2) because He is the One who ultimately rules over all the nations (Ps. 9:7-8; 10:16; 22:28; 46:10).  In the New Testament we see this authority also applied to Jesus (Eph. 1:20-22; Col. 10).  So while it may seem that those in authority who mock God’s ways and carry out oppressive and evil policies have it made, ultimately they will be held accountable for what they have done and God will judge them accordingly just as He did with Herod Agrippa I.  It’s not easy to suffer under evil and oppressive authorities (2 Tim. 1:8-14).  We do not know when God will call them out, but we can rest assured that if He kept His promise of judgment with the likes of Agrippa I, He will also do the same with those in authority today that act the same way (1 Thes. 5:1-3).

Ann H. LeFevre, M. Div.
https://www.annhlefevre.com; [email protected]; https://www.linkedin.com/in/annhlefevre; https://www.facebook.com/ann.h.lefevre

            In 1737 a man by the name of Daniel Brodhead moved into the area now known as East Stroudsburg and settled there with his wife Esther and their six children.  Their new home was nestled between two waterways, the Analomink River and the Delaware River, with their nearest neighbor over 10 miles away.  Considered wilderness and nick-named the “Village Across the Creek”, East Stroudsburg remained a sleepy little town until the arrival of the Delaware, Lackawana and Western Railroad in 1854 thanks to Robert Brown who struck a deal with the railroad officials when granting them the land they needed for the required rights of way.  After bringing the railroad into town, Brown also initiated a petition to incorporate East Stroudsburg opening the door for industry to succeed along the railroad’s periphery.  Foundries, silk mills, cigar and match factories and many other industries followed.  Tourism and education also expanded.  Between 1901 and 1939 the railroad served 36 resorts and in 1893 a privately owned two-year school opened with the enrollment of 320 students.  Today, 151 years after East Stroudsburg’s incorporation, East Stroudsburg University is one of the leading colleges in the Northeast Pennsylvania region, tourism is still a main draw to the area and the Lehigh Valley Hospital- Pocono proudly cares for its patients where Brodhead’s homestead once stood.  Would Daniel have envisioned what Brown brought to fruition?  Maybe not, but there was one city in the first century A.D. that was truly visionary and knew exactly what the Lord wanted them to do about it.

              In Acts 11:19-30 we are introduced to the church in Antioch a bustling metropolis with a glorious history.  Established by Seleucus Nicator who named it after his father, Antioch was the third largest city in the Roman Empire with anywhere between 500,000 to 800,000 inhabitants.  Noted for its beauty thanks to its location in the fertile plain of the Orontes River and close proximity to the Mediterranean the city also boasted privileged status as a “free city” meaning it had a measure of self-jurisdiction and was exempt from provincial taxes.  There was a wide range of religious activity here as well.  About five miles from the city a large cult center which blended the worship of the Greek goddess Daphne and her consort Apollo with the Assyrian goddess Astarte.  The pagan worship center raked in large profits from cult prostitution which garnered disdain from Rome’s elite but continued to thrive nonetheless.  The Jewish community was also strong.  Some of the Hellenist Jews (who arrived after Stephen’s martyrdom; Acts 8:1) were active in local government but others seem to have remained a unit unto themselves with a small degree of self-government.  With such a large degree of religious freedom and diversity the stage was set and the audience ready for the Gospel to be heard and embraced.

            John Polhill in his commentary on Acts wrote, “Cosmopolitan center and port center that it was, it is not surprising that the Christians in Antioch caught the vision of an empire-wide mission”.  Looking over the passages where this illustrious congregation is introduced to us reveals some characteristics that empowered the believers in Antioch to be as visionary and successful as Daniel Brodhead and Robert Brown.  In 11:19-20 we see that the believers here “spoke to everyone”, both Jews and Gentiles in terms they understood.  To the Jews, Jesus was the Messiah.  To the Greeks, He was Lord; a term which was much more familiar to them.  Their passion to share the Good News was not limited to a select few.  As a result their numbers increased rapidly.  Verse 21 records that these believers did not attribute their success to their own efforts but “recognized the hand of God was with them”.  Why, because the massive increase of those who believed could only have been initiated by God and this was attested to by the work of the Holy Spirit.  They were not solely involved with evangelism.  They developed leadership (vv.24-26) and encouraged unity by supporting other believers who were in need (vv. 27-30).  Of course their most notable contribution to the spread of the Gospel was the commissioning of Paul and Barnabas (Acts 13:1-3).

            With such a fine example set before us, the passage depicting this congregation who holds the distinction of the first disciples to be called Christians (11:26) challenges us to look at our own congregations and see how we measure up.  What kind of reputation does our church have in our community?  Do our neighbors see us actively sharing the Gospel in word and deed?  Are we developing leaders among us and sending others out from our own congregation?  Are we supporting other churches who might be going through a struggle and need our help?  Can we see the Holy Spirit working among us?  Careful examination of the answers to these questions should both spur us on to do more and bring us to the Lord for direction.  When our congregation is excited about accomplishing these tasks, we will join the ranks of those believers in Antioch who saw God at work in their city and beyond.

Ann H. LeFevre, M. Div.
https://www.annhlefevre.com; [email protected]; https://www.linkedin.com/in/annhlefevre; https://www.facebook.com/ann.h.lefevre