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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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