A new year has begun and the happy memories of the recent Christmas season are beginning to fade.  Some of the songs will linger on for another week before they are stored in the treasure trove of holiday music for next year’s celebration.  One of those songs, O Little Town of Bethlehem, has an interesting history.  The text was written by Phillips Brooks, an Episcopal priest from Philadelphia, PA.  Phillips had visited Bethlehem in 1865 and three years later when a carol was needed for the Sunday School service that Christmas he penned the poem and enlisted his organist for a tune.  Lewis Redner struggled to come up with a tune at first, but would later write that he was awakened from a deep sleep with the tune planted in his mind as if an angelic choir had inspired him with their song.  Neither Brooks nor Redner expected their carol to go any further than the Sunday School service it was composed for, but a leaflet published by a member of the congregation made its way into the hands of a hymnal publisher and the rest is history as they say.
            My first trip to Bethlehem in 2000 seems like a blur.  With a tour group of over 40 people and many other groups about us our stop over at the Church of the Nativity which sits in the heart of Bethlehem was rushed, crowded and slightly overwhelming! We went below the main sanctuary to the caves where Jerome translated the Vulgate and read Luke’s account of the birth of Christ but as there were so many people there it was hard to hear and I really could not get a picture of what it was like when Mary and Joseph arrived in this sleepy little village long ago.  But even so Bethlehem felt like a special place.
            Bethlehem is not mentioned very often in the Old Testament and only appears in the account of Jesus’ birth in the New Testament.  Why then Bethlehem?  When the tribal allotments take place it is in the area assigned to Judah (Jud. 15).  The Book of Ruth places it at the center of David’s lineage (Ru. 1:1).  Samuel is sent there to anoint David (1 Sam. 16:1) as the next king of Israel, the Philistines controlled it for a short time and some of David’s mighty men go to great lengths to bring him water from its well (2 Sam. 23:13-17), and Rehoboam fortified it after the defection of the Northern tribes (2 Chr. 11:5-12).  However Bethlehem’s “claim to fame” comes from none of these Scriptural snippets.  It is the prophet Micah who brings Bethlehem into the forefront of history when he prophesies that in this humble little town the promised Messiah would be born (Mic. 5:2-5).   Both Luke and Matthew confirm that this prophesy indeed came to pass (Mt. 2:1, 6; Lk. 2:1-7).  And it is apparent that others were aware of this as well (Mt. 2:4-6; Jn. 7:42).
            It is not surprising really that as a descendant of David the Messiah would be born in “his city” (1 Sam. 20:6; 2 Sam. 5:7, 9; 1 Ki. 2:10; Lk. 2:4).  But when Mary is found to be with child both she and Joseph are residing in Nazareth, 85 miles north of Bethlehem.  Traveling from Nazareth to Bethlehem meant covering a difficult terrain.  Most people could cover 15 to 20 miles per day but in Mary’s condition she and Joseph most likely covered less.  Tradition pictures Mary riding on a donkey with Joseph faithfully walking by her side but the Scripture does not say anything about this.  Whether on a donkey or by foot this was not an easy undertaking!  Enter Caesar Augustus, the pagan ruler who much like Cyrus (2 Chr. 36:22-23; Ez. 1:1-2) propels God’s plan of salvation forward by an official decree that sends Joseph and Mary to their ancestral home.  The decree did not mandate that they do so, but it was of great importance in the Jewish mind to be connected to one’s ancestral tribe, therefore Joseph and Mary made the journey to Bethlehem and fulfilled the words of Micah as promised.  Author Jeremy Royal Howard said, “How fitting that God should use the mundane transactions of a pagan king to fulfill heaven’s prophecies about the King of Kings.”  Yes, how true!  But I am not surprised when God uses the mundane or insignificant for His will.  He is and always will be the God of the Unexpected!
            Is there a place in your history that is significant to you?  Mine would have to be Caldwell, New Jersey.  I grew up there, married there and my children were born there.  Like the Church of the Nativity, the church I attended for many years stands at the heart of the town and its beautiful spire rises above a bustling community.  Whenever I return, I remember events and people who have been a part of my life and helped to shape who I am.  Most importantly Caldwell played a critical role in my journey of faith.  It is where I recognized Jesus as my Savior and learned the Bible lessons that carried me over the peaks and valleys of life.  It is my Bethlehem; insignificant in the eyes of most, but a part of God’s plan in my life nonetheless.  Where is your Bethlehem and how has God used it to shape you?
Ann H. LeFevre, M. Div.
Week of 1/1/2017

            The prophet Isaiah lived in turbulent times.  The nation once unified under David and Solomon was now divided and the super-power Assyria was poised to conquer the northern kingdom.  The southern kingdom of Judah was in a precarious position.  If the northern kingdom fell it wouldn’t be long before Assyria would threaten them as well.  In the midst of this uncertainty, the Lord brought a message to Isaiah.  Though the power of Assyria seemed unstoppable, though the nation’s sin had gave about God’s judgment, though the impending exile would send them to faraway lands, a time of restoration and a descendent of David would once again sit on the throne at the heart of the new realm.
            The central figure of the restored kingdom is God’s Servant who fulfills the prophecy of 2 Sam. 7:12-16 and is introduced as “Immanuel” in Is. 7:14.  However his entrance into the world would not have the pomp and circumstance or the power and fury of Assyria.  Instead He would come as a child, yet His name in Is. 9:6 indicates that He is no ordinary child.  Like many royal figures in ancient times, His name is made up of several phrases which describe His nature and attributes.  His personal characteristics are also evident in the way He governs the restored kingdom (Is. 9:7).  The final part of this compound name carries along with it the first three components: a counselor with remarkable wisdom (Wonderful Counselor), operating in and having the supreme power of God (Mighty God), and the author and owner of eternity (Everlasting Father).  He is now identified as the “Prince of Peace”. 
            We all have a basic definition of peace as being a lack of struggle or strife- whether personal or inter-relational and in many Bible passages this would be true since this word is used over 200 times in the Old Testament!  But the term “shalom” typically has much greater weight to it.  It is not the result of a person’s decision or ability but is given to humans by God (Num. 6:26; Jud. 6:23-24; Is. 26:3).  Peace does involve a lack of stress or unrest, but this is only a by-product of Biblical peace.  Biblical peace is a state of total well-being, an inner calm, and a sense of security that does not rely on external circumstances.  One is right with the world because one is right with God (Ps. 37:35-37; 119:165).  It is therefore contrasted with the wicked many times since they have no peace (Pr. 3:2, 17; Is. 57:20-21; 59:8).
            As the Prince of Peace, the Messiah brings peace to His realm in seven ways: there is no end to His government, His reign is marked by continual peace, He rules from David’s throne and firmly establishes His kingdom with justice and righteousness, and all these are accomplished by the Lord’s intense fervor to see His will accomplished (Is. 9:7).  The world Isaiah lived in was the complete opposite of this kingdom.  I must confess that although I’ve never experienced an international take-over, I oftentimes feel that our world is as topsy-turvy as the prophet’s.  But the Lord declares through Isaiah that the Prince of Peace will firmly establish His kingdom and there will be no attempts to overturn it (the Hebrew word, kiyd translated as “establish” comes from a root word which means “to crush”).  As with most prophecies the imagery here is layered.  It is impossible for an infant to establish this kind of kingdom, but His name confirms it will come to pass.
            The Messiah’s first advent was meek and lowly.  It bore no resemblance to the kingdom prophesized in Isaiah 9:7.  But the Advent season reminds us to look back on the birth of Jesus in Bethlehem (His first Advent- Mic. 5:2; Lk. 2:1-7), and forward to His return (the second Advent- Mt. 24:29-31; Mk. 13:24-26; Lk. 21:25-28; Acts 1:9-11).  In the meantime the Prince of Peace has made it possible for us to experience peace already.  The angels proclaimed it to the shepherds (Lk. 2:14) and Christ has provided it by His work of reconciliation on the cross (Is. 53:5; Col. 1:19-21).  When we trust in Him, He gives us peace to withstand external trials (Jn. 14:27) as overwhelming as they may seem.  As the God of Peace, He sanctifies us (1 Thes. 5:23) and when we yield to His Spirit, peace is a result (Gal. 5:22-23). 
            Jesus once asked His disciples, “Who do you say that I am?” (Mk. 8:27-29).  Who do you say that He is?  Have you given Him any thought this Advent season while you are rushing around getting the shopping done and attending holiday concerts and gatherings?  I don’t know about you but Christmas seems cluttered with anything but Christ these days.  And the clutter leaves us frazzled and unfulfilled.  The challenge for you and me is to give the season back to the One it is supposed to celebrate and let His peace fill the season rather than the clutter.  May your Christmas be filled with the peace that comes from knowing Him (Phil. 4:4-7).
Ann H. LeFevre, M. Div.
Week of 12/25/2016

            I don’t know about your dad, but I was blessed with one fantastic father!  He constructed phenomenal sled runs, made pancakes for breakfast on Saturday, and built a dollhouse for me by copying the design out of a toy catalog.   As I grew older and our family faced the challenges that life inevitably presents, he was the anchor that kept me steady.  He was the most loyal person I will ever have known and his love for my mother was unmatched in every way.  When you have a father like that you wish his life would never come to an end.  But life in this world does.  No human father lives forever.
            As biology would have it, to be a father you must become a father so it is interesting to note that when Isaiah speaks of “the child” who is to be born in Isaiah 9:6 His name includes the phrase “Everlasting Father”.  How is it possible that a child can be both “son” and “father”?!   A deeper look into the Biblical understanding of fathers is helpful.  While our modern definition of fatherhood is primarily physical and genetic, in Bible times it was much broader and included all levels of society.  The first level was the single family unit which also included extended family and servants if there were any.  The second level concerned not only the family unit but the clan and tribe to which they belonged.  The third level included all of the above as well as the nation of Israel itself with the king representing the father figure and all members of society being “the family”.  Unlike modern definitions of society, these tiers were not rigid.  They were fluid and often overlapped.
            The “father” (in Hebrew ahv) on all these levels was charged with providing for his family, both physically and spiritually.  But the most important concept in Biblical fatherhood was the idea of origin and possession.  As the father, the individual was responsible (so to speak) for starting the family line.  And possession was not some materialistic form of ownership or an obsessive dominance over someone (as we might interpret the word), but more in line with perpetuating a legacy- that the family name was carried on and remembered from generation to generation.  From that perspective the term “father” could be used of grandfathers and more remote ancestors (Gen. 32:9; 1 Ki. 15:11; Mt. 1:1-16) which has often caused confusion in deciphering some of the family trees listed in the Bible.  This definition also applies to non-biological people.  One author noted that “Even in NT times, Jews referred to Abraham and David, their most renowned ancestors, as ‘father’ (Mk. 11:10; Jn. 8:39)” even though they may not have been a direct descendent of either.
            The second concept in this title involves the Hebrew word “ahd”.  It too is a noun (like ahv) but in English it is typically translated as an adjective (usually eternal or everlasting).  However in the Hebrew when these two nouns are placed side by side it emphasizes the idea of origin and possession.  Therefore, the “Ahd Ahv” is literally the “Father Who Owns and Originated Eternity”.  While we can see the Biblical concept of fatherhood on all levels of the cultures therein, they are merely earthly representations of Israel’s supreme Father.  He is not merely their Provider.  They owe their very being to Him (Ps. 95:6; Mal. 2:10).  It stands to reason then that this title, Ahd Ahv, must be applied to a Son who has the same attributes of origin and possession as His Father (Heb. 1:1-4).  Scripture is clear in testifying to the eternal nature of Christ (Mt. 18:8; Jn. 1:30; 8:58; Col. 1:15-17; Heb. 7:25; 13:8; 1 Jn. 5:20; Rev. 1:8; 4:9-10; 10:6), and Colossians 1:18-19 proclaims He is both head of the Church and the fullness of God incarnate.
            There is a commercial currently airing which shows a series of gift-wrapping challenged people attempting to wrap awkwardly shaped presents (like a football) and failing miserably.  One scene shows a lovely piece of wrapping paper that is too small for the box to be wrapped but the person who holds it still tries to make it fit, turning both box and paper to and fro until they give up with a look of exasperation.  I smile every time I think about it.  I’ve been there!  Thankfully when the Everlasting Father decided to wrap Himself in human flesh (Jn. 1:14; Gal. 4:4-5) to become the Savior of the world (Lk. 1:8-12), He fit.   As amazing and inconceivable as it sounds, He left His glory behind in Heaven for a short period of time (Phil. 2:5-8) so that He could be the complete and perfect Sacrifice which the Law required (Heb. 2:17; 1 Jn. 2:2; 4:10).  When we think of something eternal we do not think of a baby!  Babies grow up (and most moms are eternally grateful for that!).  Jesus as God’s Son was able to conquer sin and death for all time because He was eternal (Heb. 9:24-26).  He was able to take on our sin and represent us because He was flesh and bone just as we are (Heb. 1:14-17).  This is wonder-full news!  And like Mary (Lk. 2:18) I pray it will be something that you treasure and ponder in your heart this Christmas season.
Ann H. LeFevre, M. Div.
Week of 12/18/2016

            The man called by God Most High walked into the great hall knowing full well all eyes were upon him.  The hall was lined with pillars that reached from the earth to the heavens, and the walls were decorated with the gods whom Pharaoh served: Hapi, Heket, Geb, Khepri, Hathor, Isis, Nut, Seth, and Ra.*  Above all these gods was Pharaoh himself, who sat upon his throne glaring at Moses. He was considered the embodiment of Ra, the sun god and everything he did and said proved he believed that.  One look at his face and Moses knew the previous judgments had done nothing to soften his heart and Moses knew The LORD would act accordingly.  It saddened Moses to think of what this pride and denial was about to cost Pharaoh and the Egyptian people (Ex. 7:14-12:32).
            Time and again across the pages of Scripture the Lord is put to the test against various gods and idols.  In our modern sensibility we laugh at the thought of the ancients who fashioned pieces out of wood, stone or precious metal and then placed them in a temple to worship.  We uncover these things, place them in museums and admire them as art.  But we forget that in the ancient world this was serious business!  Appeasing, placating and worshipping the right gods was your paycheck, IRA, and overall well-being.  The God of Israel, however, had a different plan for His people (Ex. 4:23; 20:4).  When they strayed from worshipping Him there were disastrous consequences (Dt.28:15-68).  Through His creation and His prophets He constantly reminded them that gods made by human hands were no comparison to Him (Is. 44:9-20; Hab. 2:18-20; Rom. 2:18-23).
            The names of those ancient gods often depicted what they stood for or what they controlled.  The names we see assigned to God in Scripture are used in the same way.  Each one reveals to us the nature or a characteristic of the God we serve.   Isaiah 9:6 contains a four-part name assigned to a child which is regarded to be the Messiah and fulfilled in the person of Jesus Christ.  It has become associated predominantly with the Advent season although it really speaks of the Second Advent (that is Christ’s return) rather than the first (His birth).  The second part of that name, Mighty God (El Gibbor), recalls those ancient showdowns between God and the man-made rivals for His position (further proof that this title is not speaking of an infant!). 
            What exactly does this portion of the name mean?  El is one of the oldest terms used for God occurring most often in Genesis, Job, Psalms and Isaiah.  Sometimes it is used to denote other “gods” (Ex. 34:14; Dt. 3:24; Ps. 44:20; Mal. 2:11) but it is predominantly used of the One True God (Ps. 5:4; Is. 40:18) in contrast to those other gods which are false.  El is quite frequently used with a descriptive adjective or attribute such as “Holy God” (Is. 5:16), “The God of Salvation” (Ps. 18:46; 25:5; 65:5), “Gracious God” (Neh. 9:31), and in Is. 9:6 “Mighty God”.   The adjective “gibbor” means brave, strong, and mighty (Is. 10:21; Jer. 32:18) and the Lord is usually designated this way because He has saved His people (Dt. 10:17; Ps. 24:8; Zeph. 3:17).  In Is.9:6 it is associated with the nature and character of the kingdom which the Messiah will rule and the way He will govern it.  There will no longer be a need for the Messiah to debunk the false gods whom humans put in His place.  The Messiah will have over powered them all and His kingdom will be marked with peace (Is. 60:1-22; Rev. 21:1-5, 23-27; 22:1-5).
            Jesus demonstrated that He had the same character as El Gibbor throughout His earthly ministry.  One of the most graphic demonstrations of this was His interaction with the demoniac (Mk. 5:1-20; Lk. 8: 26-39) by the Sea of Galilee.  There are subtle cultural nuances at play in this account.  “Legion” is not only the name of the man, it is a unit of soldiers in the Roman army and a boar’s head was the symbol of the Tenth Legion.  Since the territory is Gentile, the economy hums around the raising of pigs, most likely for animal sacrifice at pagan altars.  Like the gods of Egypt in Moses’ day, the demons who’ve possessed this man are no match for Jesus.  Jesus later declared to Peter that the “Gates of Hell” (another popular pagan worship site) would never overcome His kingdom (Mt. 16:18).  John begins His gospel by proclaiming the “Light” would never be over-powered by the darkness (Jn. 1:5).  But do we really recognize this about Jesus?  It seems strange we should attach this name to His first advent.  The conquering King of Revelation (Rev. 17:14) hardly seems apparent in a small baby.  But believe it or not, the Mighty God achieved His greatest victory over the god of this world by being born in a manger.  Be careful not to put the gods of our culture in His place.
Ann H. LeFevre, M. Div.                                                                                                   
Week of 12/11/2016          
*For further explanation see: http://www.stat.rice.edu/dobleman/Dinotech/10_Egytian_gods_10_Plagues.pdf

          It is a classic scene that is often studied in High School English- the balcony scene from Romeo and Juliet.  As Romeo gazes up at his beloved, she asks the night sky in a wistful voice, “What’s in a name?  That which we call a rose, by any other name would smell as sweet!”  Juliet then recites a lengthy soliloquy on the family “names” which seperate the young lovers.  On a different note, entertainers are very much aware of how names can make or break a career.  Henry John Deutschendorf Jr. and Frances Ethel Gumm are two of the most notable.  Henry John was told a name change would be a good move as Deutschendorf wouldn’t fit well on a marquee and Frances’ last name caused audiences to laugh when she and her sisters were introduced prompting a fellow actor to come up with a more suitable alternative.  Do you know who I’m talking about?   John Denver and Judy Garland!  One wonders what might have happened had they not listened to the advice of those who counseled them!
            A name was very important and in Biblical times they were chosen with great consideration.  Many names in the Old Testament are actually complete sentences (see the naming of Isaiah’s son in Is. 8:1) or they contain the name or a portion of the name of a god/God (such as Nebuchadnezzar or Daniel).  Sometimes names were changed to indicate a change in status (such as the renaming of Abraham and Sarah- Gen. 17:1-5, 15-16).  This was most notable concerning royalty.  Royal names usually changed when someone ascended to the throne or another power took over but allowed the king to serve as a vassal (2 Ki. 14:17-22; 2 Chron. 26:1-4; 2 Ki. 23:34; Is. 6:1).  Multiple names could also be applied to a leader to signify the kind of leader he was such as the names by which David was known by at his death: son of Jesse, a man exalted by the Most High, anointed by Jacob’s God and Israel’s favorite singer (2 Sam. 23:1). 
            One of the most significant compound/sentence names in all of the Scriptures appears in Isaiah 9:6.  It is often read as a list, but in Hebrew the four segments of this name are not separate characteristics but a single poetic description of the Messiah.  Nonetheless, it is fruitful to look at these connected parts one by one for in that endeavor we come to more fully understand Jesus as the Messiah.  With the Christmas season upon us and Advent underway, it’s the perfect time of year to do so.  So, let’s unpack the first portion of this beautiful passage. 
            The Hebrew word for “wonderful” is pele (like the soccer superstar!) and this noun can mean a wonder, miracle, or marvel.  With the exception of Lam. 1:9 where it is used to describe how extreme and horrifying the fall of Jerusalem was, pele is used to represent something unusual or extraordinary and is always connected with God’s words or deeds.  We could compose a lengthy list of all the wonderful things we see in Scripture which God has promised and done, but perhaps the most wonder-filled, miraculous, and marvelous event on that list would be the Isaiah’s prophecy- the birth of a child to a virgin (Is. 7:14).  In Is. 7 the child is Emanuel, “God with Us”.  In Is. 9, He is “wonderful”.  Matthew records in his Gospel that the events surrounding the birth of Jesus are the fulfillment of Isaiah’s prophecy (Mt. 1:18-22).
            The second component of this title is the Hebrew word “ya-ahtz” which is a verb that means “to advise, to consult, and to counsel”.  There are many examples of counselors in the Old Testament: Jethro (Ex. 18:19); Hushai and Ahithophel (2 Sam. 17:15; 1 Ki. 12:9); the prophets (2 Sam. 12:1-5; Jer. 38:15) and God Himself (Ps. 6:7; Is. 1:18).  So it is no surprise that the Messiah as God’s anointed would be considered a counselor too.  Jesus demonstrated remarkable wisdom and perception both as a child (Lk. 2:39-40, 46-47) and as an adult (Mt. 13:53-36).  In Col. 2:30 Paul acknowledges that all the treasures of wisdom and knowledge are embodied in Christ and the Gospels are full of Jesus’ counsel on all matters of life form direct lessons (Mt. 5:1-7:28) to parables (Mt. 25:1-46; Mk. 4:1-9; Lk. 13:18-22 and more!) and teachable moments (Lk. 8:22-25; Jn. 6:1-14, 26-40).
            Life often fills us with many questions and even more people who claim to have the answers to them.  Jesus as the Wonderful Counselor is always available any time of day or night, any day of the week or month of the year to answer our questions.  How does He do that?  Jesus counsels us in Scripture, in prayer (Ps. 119:24; Js. 1:5) and through the people He sends to help us (Pr. 11:14).  We can be confident that since He is the Wonderful Counselor He will bring us to a place of understanding and that by listening to His counsel we’ll have cause to rejoice (Ps. 32:8-11).  Hopefully we are listening to Him just like Henry John Deutschendorf Jr. and Frances Ethel Gumm listened to their career counselors!
Ann H. LeFevre, M. Div. 
Week of 12/4/2016