I must confess that I am not one to talk about politics.  Most of the time I prefer to keep my thoughts, political convictions and preferences in the voting booth which I believe is where they belong.  I’m fed up with the current climate of whining and complaining.  I don’t like the extreme anger that emerges if one person dares to disagree with another’s opinion or points out the short-comings of an ideology.  But I must say that I agree with what many have noted- this election is very important.  It could possibly change the direction of our country so I believe it is imperative that Christians think clearly and objectively when they fill out their ballot or pull the lever in the voting booth.
    
            While much can be said about politics in the 21st century, the Bible is not concerned with it as much as we are.  Instead the Bible is more concerned with citizenship.  A simple definition would classify a citizen as a person with the personal and civil rights of living in his own land.  But the term “citizen” has other important meanings in Scripture.  In Old Testament times citizenship was racial and religious particularly in terms of Israel.  To be a citizen of Israel required the person to be a descendant of Abraham because that lineage tied one into the covenant relationship God had with the nation.  Lawrence Richards wrote, “This fact, not whether one lived within the nation’s boundaries, fixed Hebrew identity.  A person of another race or faith, even if they lived in the Promised Land, remained an alien.”

                By New Testament times a person was deemed a citizen by determining the country of his origin.  That person was subject to the laws of that land no matter where he traveled.  This is evident in Paul’s actions against the early believers whom he followed to Damascus under the auspices of the Sanhedrin (Acts 9:1-2).  In the Roman Empire citizenship also became a political concept but not in the sense of opposing parties such as we have.  A person with Roman citizenship was treated as if they were a resident of Rome itself.  Wherever Roman citizens went throughout the Empire they were subject only to Roman courts and laws.  Roman citizens could not be examined by torture or imprisoned before a trial, could travel freely and seek protection from the local Roman garrison.  The severity of denying a Roman citizen proper legal action can be seen in several NT accounts where Paul is unjustly imprisoned  such as in Philippi (Acts 16:37-40) and Jerusalem (Acts. 22:25-26).

                Understanding the significance of citizenship in the NT is key to understanding many passages in the Epistles like Eph. 2:19 (all believers are citizens of God’s kingdom) and Phil. 3:20 (our citizenship is in heaven).  Passages like these teach that 1) as believers we are responsible to the higher laws of heaven and are obligated to live first by those standards and not those of humankind, and 2) we have privileges as citizens of heaven like those of Rome’s earthly version.  Many think this understanding of our citizenship in heaven as being grounded in the Roman concept.  However Psalm 87 demonstrates that citizenship was important in OT times too as it celebrates by divine decree that people from Egypt, Babylon and elsewhere are “born in Zion” (Ps. 87:4) making them “citizens” of a heavenly kingdom the same as the Jews.  It’s fine to be proud of the earthly citizenship we have, just as Paul clearly was.  But our first allegiance as “citizens” is always to God’s kingdom and the principles of that Heavenly Kingdom should govern how we live (1 Pet. 2:13-17) and yes, even vote, in this earthly one.

                Our guide is God’s Word, the Scriptures, which teaches us how God thinks about any issue we find ourselves considering as we decide on who or what to vote for.  In this light, it is more important that we know about the platform a candidate proposes rather than their political affiliation, i.e. party.  Instead of asking whether or not we like the person who is running for office we should be asking what platform they subscribe to.  What do they intend to do if elected?  How will they accomplish these goals?  And most importantly, how do these goals compare and match up to God’s goals and standards?

                I believe there are several key points that must be examined in light of Scripture and political platforms in this election.  The first and most compelling is the value of life, both of the living and yet to be born.  Lev. 24:17-22 and Ps. 139:13-16 form the basis of what Scripture teaches here but the greatest example of our value is Christ’s sacrificial death on the Cross.  The sanctity of and right to life undergirds every other right listed in our Constitution.  The second involves our relationship with Israel.  Perhaps the most compelling Scripture to shape our dealings with Israel is Gen. 3:1-3 (see v. 3).  Simply put a platform that dictates the U. S. should turn its back on or divide Israel’s sovereign land is not in line with the teaching of Gen. 3.  The third involves the document that forms the foundation of our country- the Constitution.  The authors of that document may have had different opinions on God, but they all believed that due to Him every American had certain rights, just as the citizens of ancient Rome did.  If these historic words are redefined or reshaped according to an ideology other than the one of our founders, we will no longer have the individual rights such as Freedom of Speech or Freedom of Religion the Constitution gives us.  Instead those concepts will be replaced by a secular government’s mandated and imposed definition of them.  Once lost, they will be nearly impossible to regain.  Therefore I believe it is up to each person to consider this question when they vote:  Am I voting for a man or am I voting for a platform that reflects the values of my Heavenly citizenship?  May God’s Word guide you to the answer.

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

            When I was a little girl, my mother often sang a special song to me.  She loved the voice of Andy Williams and I remember a particular album (remember those!?) that she played a lot. My special song had a line in it that said, “First born, the child in my arms is my first born”.  She would hug me and sing that line and I really did feel special because I was, in fact, her first born child.  In Colossians 1:15, Jesus is called “the first born of all creation”.  The Greek word prototokos only appears six times in the New Testament, therefore, like my mother’s special song, this word has a special meaning. 

            The first time it appears is in the Gospel of Luke to designate Jesus’ birth order within His family (Lk. 2:7).  He was the firstborn of Mary, being that she had not had any children prior to His birth. However, in the book of Colossians it is quite evident that prototokos is not referring to Christ’s physical birth because no mention is made of Mary or any other of His genealogical facts (Col. 1:15).  Rather, in the Colossians passage the meaning of first born is closely linked with the words which directly follow it “of creation” as well as the descriptive phrase which precedes it, “the image of the invisible God” (v.14).  The connection of these two phrases indicates to me that there is something in the person of Christ that not only equates Him with God the Father, but also in the activity of God Himself, that is, the process of Creation.  This thought is continued further in verse 16 with the words “by Him all things were created” and “all things have been created by Him and for Him”.

            The idea of being the “image of God” begins in Genesis when man is created IN the image of God.  But Christ is THE image of the “invisible” God.  Where man bears some of the characteristics of God (he has emotions and will; he too is able to create), Christ has more than those human characteristics.  He is not created IN the image of God, as man is.  According to Colossians 1 He is THE Creator.  In the broader context of the passage, it is noted that Christ takes part in activities solely attributed to God the Father. He is a deliverer (vs. 13).  He forgives (vs.14).  He is the head of the church (vs.18).  He reconciles (vs.20-22).  Prototokos, with its attachment “of creation” then becomes a mini confession of Christ’s position in the God head, equating Him with God in the activity of Creation and identifying Him as the Divine.

            In Col. 1:3-23, the title prototokos designates Christ as the Mediator of Creation and the Mediator of Mankind also.  Paul states that if Christ was able to bring together the components that make up the world we live in, then He is also able to reconcile that creation with each other and God Himself.  Paul exhorts the Colossians to acknowledge Christ for Who He is (vs.17-19 etc.) and what He has done on their behalf (vs.13, 20 etc.) and to remain steadfast in faith (vs.23).  An understanding of these truths according to Paul, is an understanding of the “hope of the Gospel” (vs. 23), that is that the Creation which is alienated from God since the Fall in the Garden of Eden can now be reunited with its Creator (vv. 13, 20).

            Within the framework of the book of Colossians, Col. 1:15 stands as a key verse in establishing the absolute supremacy and all-sufficiency of Christ.  The book also deals with the issue of what Christian living looks like.  Is it a matter of following a set of rules and regulations or is it a response to the relationship the believer now shares with Christ?  Paul contends it is the latter.  The believer now has the potential to truly resemble his Creator (Col. 3:10) by putting off the old self nature and putting on the new.  As this process happens, the community of believers is affected as well (Col. 3:12-4:6).  Prototokos then is a word rich in meaning and implication.  But it can easily be skimmed over as a pretty saying about Jesus.  In the context of Colossians the person who does so misses the point, that Christ as first born of all Creation should reign supreme in the believer’s life for He is God, all-powerful, all-knowing and all-sufficient.

            The colors this Fall have been absolutely spectacular.  The Creator has dipped His paintbrush into a vibrant pallet and placed every glorious hue on the leaves of the tree.  It always strikes me as bittersweet that so much beauty depicts a season of dying.  However it also reminds me that the spiritual beauty Paul so eloquently describes in Christ’s title of “First Born of All Creation” involved dying as well (Col. 3:20).  But this title involves as response from us.  Paul challenged the Colossians to walk in a manner that honored Christ (vv. 9-10) and his words challenge us as well.  If we understand WHO Jesus is, and what this implies, then what position have we given Him in our lives?
 
Ann 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 felt that the United States is filled with people that are never satisfied?  We always want more.  There is always something better, or something we would have done differently.  We are not satisfied with what we have.  It is never enough.  Christians can get sucked into this mindset as easily as anybody else.  The aim for personal wealth and security has become acceptable as a goal in life and is expected to be attained or provided by some outside means.  But the Bible is clear that these goals are not to be our focus.  According to Psalm 23:1, we already have everything we need because the Lord is our overseer, protector and provider.  Our earthly desires must be replaced with the knowledge that we already have everything we need because Our Shepherd has made sure of it.  This is not a simple task, but it carries more worth than all the riches this world could offer.

            Craig Broyles in his commentary on Psalms noted that Psalm 23 a "journey of nourishment, both along the way and at the final destination".  And the pictures painted in this psalm do depict that interpretation.  We always tend to "see" this psalm in the settings we are used to: idyllic hillsides dotted with puffy white sheep grazing happily on lovely green grass and clover.  But that is not the kind of shepherding that takes place in Israel!  On the contrary, the grazing areas of the Negev and Judean hills are merely dotted with green amongst the sandy dirt of Israeli soil.  The "green places" of Psalm 23 are actually found at the bottom of wadiis, those gorge-like ravines cut out by the spring rains.  Sheep are notoriously poor at finding safety in them, which is why the shepherd must guide them.  It is in these journeys to and from the green "places" (not pastures), that the shepherd must understand the lay of the land and how to navigate his way through it.

            The wilderness can be a harsh and threatening place.  And no one knew this better than the psalm's author, David, who was a shepherd in his youth.  Spiros Zodhiates noted that Psalm 23 was written during a time when David was fleeing Saul.  He was forced to wander from place to place, living in exile among strangers and enemies, and separated from his family and friends.  And yet the Psalm begins with one of the greatest declarations in the Bible, "The Lord is my Shepherd, therefore I lack nothing."  Do you, like me, find this to be an incredulous statement?  When Hurricane Sandy hit our area a few years back she took out the power for a week.  Of course we made do with what we could but I must confess, I wasn't always a happy camper!  Thankfully towards the end of the week our neighbor was able to purchase a generator and hooked us up with enough power to run the refrigerator and an electric skillet but I must confess it was a battle to keep a positive attitude at times.  And yet David, in the midst of his trials, affirms that as long as the Lord is his shepherd, he has everything he needs.  The apostle Paul also echoed this same sentiment in Phil. 4:10-13.

            Although David's situation could emphasize what he does not have, David uses it to remind him of the kind of Lord he serves.  David recalls the days of his youth when he himself cared for a flock that completely trusted him for everything.  He sees the Lord doing the same things for him.  The Lord is often called the Shepherd of Israel (Gen. 48:15; Ps. 28:9; 79:13; 80:1; 95:7; 100:3; Is. 40:11; Jer. 17:16; 31:10; 50:19; Ez. 34:11-16).  While the word in Hebrew that we translate "lack nothing" means to be needy, or in general a failure of something to be fully complete, whole or sufficient, David indicates in Psalm 23:1 that the one whose shepherd is the Lord, will not be found wanting in any way.   Zodhiates put it this way, "What a vivid, comforting thought for him to conceive of the Lord as his Shepherd and then to sum up the whole thought of the psalm with the words, "I shall not want".  This affirmation seems even more powerful in light of all that’s happening in the world today.  David’s picture of the Lord as Our Shepherd is just as vivid and comforting today to the Christian who, in the midst of the turmoil and frustrations of life fully understands that the Lord is his Shepherd also, and therefore, he shall not want."  I couldn't say it any better, but I hope when the power goes out next time that I live it better!
 
Ann LeFevre, M. Div. 
https://www.annhlefevre.com; Olivetreeann@mail.com; https://www.linkedin.com/in/annhlefevre; https://www.facebook.com/ann.h.lefevre

            The colors of Fall are beginning to reveal themselves more fully this week.  It looks like it might be a good year for red and I want to make sure I grab my camera and go out to capture their beauty this week before they become a distant memory and the gray and brown of winter takes over.  The High Holy Days of the Jewish calendar come and go as quickly.  They begin with the exciting celebration of Rosh HaShannah and the sounding of the shofars, become introspective and somber on Yom Kippur, but finish with the joyful celebration of Sukkot, the Feast of Tabernacles.  This year’s celebration was particularly significant because for the first time the festival was publicly celebrated in the United Arab Emirates when that nation officially recognized the sovereignty of Israel.  Sukkot has ended on a high note with the celebration of Simchah Torah (Rejoicing in the Law).  It occurs on the last day of the Feast of Tabernacles and is a time to rejoice, just as its name states.

            The Torah, or Law, is the five books of Moses: Genesis, Exodus, Leviticus, Numbers and Deuteronomy.  Torah means to “direct, teach or instruct, guide or show”.  The Torah is divided into yearly readings and read every Saturday morning at Torah Service.  It is customary to complete the cycle of the yearly Torah readings on Simchah Torah.  There is an old Jewish adage which says, “Turn the Torah, and turn it over again, for everything may be found in it.”  So to affirm the truth that one must never stop studying God’s Word, it has become customary to turn at once to the beginning of the Torah and immediately start the readings again when the cycle is completed.

            Congregations highly treasure their Torah Scroll.  It is usually 2 1/2 feet high and is printed by hand with only a genuine quill pen on kosher animal skin.  A typical scroll is 20 to 30 skins long and weighs 15 to 20 pounds.  The skins are sewn together so intricately that it is virtually impossible to see the seams.  They are then wound around the “Trees of Life” or Torah holders.  The coverings are exquisitely decorated in beautiful brocades and satins with appliqué and sometimes even semi-precious stones.  The Torah is never touched by hand.  Those who transfer it in and out of its special cabinet (which is called the Ark) and place it on a special reading table for the service use the Trees of Life to hold it, and the reader uses a special pointer, called a yad, to keep his place.

            The Torah is an important part of religious life to devout Jews.  They are mindful of many scriptures which encourage and command them to take its words seriously such as Joshua 1:8 and Proverbs 7:2.  On Simchah Torah the scroll is removed from the Ark and paraded about the sanctuary.  The people follow behind with music, singing, and the blowing of shofars.  There is candy for the children (because God’s Word is sweet like honey) and they are called to the platform to say a blessing over the Torah reading.  This is the only time children are allowed to do this.  When a synagogue is vandalized or burned and the Torah is destroyed it is a tremendous loss to the congregation, physically, emotionally and spiritually.

            There is a valuable lesson we can learn from our Jewish friends from the way they honor and treat the Torah.  The Bible is the most amazing book the world has ever seen or read.  It has been translated into thousands of languages, printed in every shape and style; maligned, discredited, upheld, misunderstood and underestimated in its strength and power.  But how precious is the Bible to us?  Think of all the Bibles that have been smuggled into Communist and Muslim countries at the risk of life and freedom.  Think of all those who have traveled to remote places to learn languages only a few speak so that the Word can be communicated to them.  This Book allows us to truly understand the heart and mind of God.  Life was breathed into it by the Holy Spirit and it brings life to us.  Yet, many times we toss it aside just as carelessly as we would a paperback novel.  I wonder what our brothers and sisters in persecuted countries would think about that.  How would they react if they learned many of us ignore the Bible because our schedule is demanding and we are tired?  What would our brothers and sisters in Haiti, China and the Sudan do if they could hold and read one single page of God's Word when we have more than one copy sitting on a dusty shelf?   Perhaps in the busy-ness of our lives, we have placed the Bible in a low spot on the list of our priorities, but is that where it belongs?  Shouldn't we treat it with reverence and rejoice when we come together as God's people to learn from and study it?  If we can proudly display the paraphernalia of our favorite sports team, TV shows or cartoon characters shouldn’t we do the same for the Bible?   

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

            Do you remember the name of your best friend as a child?  Are you still in touch with that person?  My father’s best friend was Walt Brown.  Apparently they were quite a pair!  I grew up hearing stories about their adventures and antics in high school such as the time they caused an explosion in the science lab!  Interestingly when Dad and Uncle Walt married their respective wives they both had daughters and those little girls became best friends too!  Thankfully for our moms, my friend Leslie and I were a lot less rambunctious and we never blew up anything but birthday balloons!

            David’s life as it is recorded in the Book of 1st Samuel seems to have been a whirlwind of significant events; which makes him appear larger than life and less human.  But in chapter 18 (vv. 1-9) a very human side of David is revealed.  David makes a friend.  Jonathan, the son of King Saul, becomes David’s friend after he defeaed Goliath.  The Bible describes their friendship in this way, “Now it came about when he had finished speaking to Saul that the soul of Jonathan was knit to the soul of David, and Jonathan loved him as himself” (1 Sam. 18:1).  The Hebrew word for “knit” is kashar which means “to bind or chain together”.  If we were to illustrate this we might use something that is knitted- like a scarf- or something that is entwined- like a chain-link fence, rope or cord.  These things are tightly woven.  They show us how strong a friendship David and Jonathan had.

              It is also interesting to note through their actions how differently Saul and Jonathan viewed David.  While Saul brings David into his household on a permanent basis to keep an eye on him in due to David’s rising popularity with the people (1 Sam. 18:2, 9), Jonathan makes a covenant with him (1 Sam. 18:3).  Covenants are very important in the Bible and there are two kinds.  The first is unconditional.  This type of covenant involves two parties, but only one party is responsible to see that the conditions of the covenant are met.  Gen. 3:15 is an example of this type.  The second type of covenant is conditional.  The Mosaic covenant is an example of this.  In Ex. 24:3 the people agree to the terms of the covenant and accept responsibility to do the things God has set forth.   In return God promises to keep them in the land, make it fruitful and help them become established as a nation. 

            In many ancient Middle Eastern cultures covenants were often accompanied by the exchanging of personal gifts, an elaborate meal, the signing of a document and a sacrifice.  The exchange of a personal gift symbolized that you saw your covenant partner as an extension of yourself.  In a way each party was saying, “I see you as me, and you see me as you.  I wouldn’t let anything happen to you that I wouldn’t let happen to me; and you won’t let anything happen to me that you wouldn’t let happen to you.”  As part of the covenant Jonathan makes with David, Jonathan gives David his robe (and the Hebrew is clear that it is a royal robe), armor, bow and his belt which held the sheath for the sword.  All of these items were associated with Jonathan’s position as heir to the throne.  The IVP Bible Background Commentary noted that “by transferring these items to David, Jonathan may very well be expressing loyalty and possibly submission to David as God’s heir apparent to throne.”  This act alone demonstrates the depth of Jonathan’s view on friendship.  He was willing to abdicate his legal claim to the throne as Saul’s son to his understanding of God’s will and set aside his earthly inheritance in order for David to fulfill it.

              The Bible is full of passages that illustrate the qualities of a beneficial friendship.  David saw unity as an essential element in friendship (Ps. 133).  Pr. 12:26 tells us that a friend guides us to a good place.  Pr. 17:17 says a friend loves at all times.  Friends should stick close to us (Pr. 18:24), be honest (Pr. 22:11), hold us accountable to make us a better person (Pr. 27:17) and be willing to lay down their lives for us (Jn. 15:13).  In contrast superficial friends have no time for you unless you can give them something (Pr. 14:20; 19:24), particularly money.  Although Paul does not give specific instructions on choosing a good friend in the NT, several of his co-workers in the spreading of the Gospel stand out as excellent examples of a true friend: Epaphroditis (Phil. 2:25-30), Barnabas (Ac. 4:36-37; 9:26-27), Silas (Ac. 16:19-34), Luke (Col. 4:14; Phlm. 23-24), and Timothy (1 Cor. 4:17; Phil. 2:19-24; 1 Tim. 1:1).  We must choose our friends wisely.  They not only bring balance (or imbalance) to our Christian walk, they also demonstrate Christ to us in the way that they love us (Rom. 12:10; 1 Thes. 4:9; Heb. 13:1; 1 Pet. 1:22).  David and Jonathan’s friendship is a great example of the extent to which we should love our friends (Jn. 15:14).  How do you and your friends measure up?
 
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