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

            Every family has one; a beloved story that occurs during a particular holiday.  In our family it is the time my cousin’s antics upset the “kid’s table” which my grandmother had set with china and crystal “just like the grown-ups' table” during a Thanksgiving meal.  We still tell that story whenever we’re together and note that after that, the kid’s table was set with more kid-friendly plates and cups!  The same could be said of the Gospel of John, although this aspect of John’s writing is often overlooked.  John relates much of his Gospel account to events surrounding the Jewish festivals because Jesus did an overwhelming majority of His public ministry at the Temple during those special holidays.  In fact more than half of the 879 verses in the Gospel of John are related to an event that occurred during one of the feasts.  Why would Jesus choose these particular days to preach, minister and reveal Himself to the people of Israel?

            The obvious reason is that He was able to reach large masses of people in a short amount of time.  The Temple was the center of Jewish worship and devout Israelites would travel there for the festival celebrations.  But that is not the only reason Christ chose these holy days to engage in public ministry.  Christ used the festivals (and the commands to observe them) as a backdrop to reveal specific characteristics of Himself depicted within those holy days to Israel and to mankind at large.

            John records Jesus’ participation in Passover (Jn. 2:13-3:21; 6:1-71; 12:1-20:31), Rosh Hashanah (Jn. 5:1-47), Sukkot (Jn. 7:10-21), and Hanukkah (Jn. 10:22-39).  The Passover celebrations serve to introduce and point to Christ’s role as the Lamb of God and His credentials as the Messiah.  Whether He is cleansing the Temple, celebrating the Passover meal with His disciples or debating religious leaders, against the backdrop of Passover these actions cause us to sense the zeal with which Jesus celebrated these treasured holidays.  When Jesus went to Jerusalem to celebrate the Feast of Trumpets (Rosh Hashanah), His actions and words harked back to the prophecies of Joel (Jl. 2:1-3:21) and Zephaniah (Zeph. 1:14-16) using the central symbol of the shofar (trumpet) as a call for repentance because the time of judgment was drawing near (also a central theme of the fall festivals).  During the high light of Sukkot (the Feast of Tabernacles) Jesus again uses its imagery to illustrate the nature of His upcoming death.  The symbolism of the Outpouring ritual and the Fire Ceremony (lighting of the enormous candlesticks in the Temple courtyard) speak of the ordeal He will go through when He takes upon the sin of the world.  But they also illustrate the work of His Spirit in the life of the believer.  Hanukah is perhaps the most surprising feast found in John as it does not appear in the list of God’s holy days in Leviticus 23 (4-44).  However, in celebrating Hanukkah Jesus was relating to Israel’s historical past and prophetic destiny and its two themes (dedication and light) also point to the nature and work of the Messiah.

            When the book of John is viewed through the lens of these festivals, three major truths become evident.  First, Christ is prefigured in all the feasts and He has a strong bond with the Old Testament types, symbols, and prophetic announcements made in them.  Secondly, there is a rich and deeper meaning found in the words and actions of Christ spoken during these celebrations which demand us to see the consequences of how we respond to Jesus’ words.  And lastly, the signs and miracles which occur at these feasts provide us with confidence in Christ that He is the One foreshadowed in them.  In the same fashion that the miracles of the Old Testament signified God was at work in the midst of His people, the miracles of Jesus testify that He is indeed God in the flesh (Jn. 1:14).

              But more importantly, and John’s main reason for drawing out this wonderful imagery is not to impress us with Christ’s status as the Son of God or His amazing power.  Instead John writes that these things were written so that we might believe (Jn. 20:31) and belief requires a response in the way the live.  Do we really believe Jesus is the “bread that came from heaven”?  If so, then where do we go for spiritual nourishment?  Do we believe that Jesus is the Living Water?  If so, then what well do we draw from when we are thirsty?  Do we really believe Jesus is the Light of the World?  Then whose light are we using to guide us each day?  If we believe that John’s witness is true (Jn. 5:33), that Christ’s works attest to His authenticity (Jn. 5:36), that the Father affirms His words (Jn. 37-38), and that the Scriptures also confirm this (Jn. 5:39-47), then what we do and say in the coming week (and for the rest of our lives!) will also bear witness of the same.

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

            There are some pictures that everyone enjoys looking at such as the glow of the sun poking over the horizon in the morning or the unfolding layers of soft and muted hues across a mountain range on a misty day.  No one turns away from these beauties but there are pictures that can cause us to turn our heads at their intensity and graphic revelations.  Some may be compelling and drive us to examine our thoughts and attitudes toward their subject.  But others will repulse us and we will struggle to erase their memory in order to get past the unnerving image.  These images although frozen in time are still transitory in some ways.  The disgust over some of them can change from era to era or generation to generation depending on the subject matter.  These photos are what I call “Ugly Pictures”, but they are nothing compared to the ugliness of sin and in many ways are the result of its residence within humankind.  Like unsettling images, we try to turn away from sin or redefine it, but in God’s eyes, it can only be removed in one specific way.

            In the early 1980's, a popular Christian musician by the name of Steve Taylor, wrote a scathing musical commentary called "Whatever Happened to Sin?", which hit the Christian radio airwaves and immediately became a hit.  Taylor's satirical song attacked branches of Christianity which had turned away from God's Word and embraced the reasoning of the world in order to accept behavior completely opposite of God's will.  Although Taylor's song was popular, not many paid attention to its point.  Who really wants to be confronted with sin?  It's an ugly picture no matter what way you look at it.

            Yet the Bible is very clear on the effect of sin.  It has irrevocably separated us from God.  Sin in its simplest definition is rebellion against God.  It is falling short of God's standards; missing the target.  Although we were created to be in community with God, sin has corrupted human nature so that humankind is hostile to God.  Sin causes us to be held captive to our baser emotions and desires, constantly fighting with and being unwilling to submit to God's ways, and therefore it has not only corrupted individuals, but society at large as well (Romans 7:21-25).  The Bible teaches that sin entered the human experience at a very early stage.  Adam and Eve overrode God's authority by eating from the Tree of the Knowledge of Good and Evil (Genesis 2:15-17; 3:6).  After that fateful decision, sin became an issue that every person must deal with throughout their lifetime.  Each one of us faces decisions on a daily basis that either puts God in authority over us, or puts us over and above God in the same manner of Adam and Eve's choice in the Garden. 

            The Old Testament sacrifices were a constant reminder of the penalty for sin, and the Book of Leviticus drives that point home with verse after verse describing what an Israelite must do to maintain a relationship with God.   Why is God so hot and bothered by sin?  His holiness demands perfection and purity.  Anything other than perfect or 100% pure cannot withstand His holiness (Leviticus 19:2).  The only acceptable substitute to cover the effect of sin was the blood of a sacrificial animal (Leviticus 17:11).  Why blood?  The Bible does appear to be interested in the subject!  Of the 406 times it is spoken of, the majority lie in the Old Testament; but blood is also mentioned 97 times in the New Testament.  Blood is called the “seed of life” for obvious reasons.  Without blood, you cannot live.  Imagine yourself as an ancient Israelite who has come to the Tabernacle with another sacrifice to make a payment for sin.  You place your hands on the animal's head and the priest offers a prayer for the transfer of your sin to this innocent animal.  As you watch its life slip away, you recognize the severity of your predicament.  Had not this animal died for you, you would be there in its place.

            Sin is an Ugly Picture.  Whenever I see it present in current events or within myself, I wish I could eradicate its image from my mind.  I cannot, but for some redefining it becomes a way to circumvent God’s demands and get that ugly picture out of sight.  You can rename it all you want but it’s still sin in God’s eyes.  It must have seemed hopeless, that endless cycle of sin and sacrifice back in ancient Israel.  But it was not.  The Book of Hebrews tells us that God replaced the temporary blood of animal sacrifice with the blood of His Only Begotten Son (Hebrews 9:11-14).  The blood of Christ is an eternal solution to the problem of sin.  As a man, He is able to be the substitute for all people.  As God, His eternal nature makes the payment for sin eternal as well. Therefore Christ has put away the need for perpetual sacrifices through His blood.  We are no longer bound to the obligation of the Law.  We do not need to substitute the blood of an animal for our sin.  Christ has put away the need for perpetual sacrifices through His blood (Romans 5:6-10) and has reconciled us to God forever (Romans 8:1-4).  He replaces those Ugly Pictures with His love (Rom. 5:6-11).

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

            Every photographer has one- a story about finding a picture in an unusual place.  Mine goes like this:  I was traveling along Route 209 and was just about to reach the light at Dingman’s Ferry when I saw it- a “Port-a-potty” sitting off to the side of one of the parking areas along with some paving equipment.  Normally one does not give these things a second glance, but there was something different about this one.  Next to the generic green relief station was a contractor’s bucket and cemented in the bucket was a long pole with a mailbox and newspaper holder on it!  I laughed and thought “Now THAT’S a story that deserves a picture!” and of course I took one.

            Scientists at the Salk Institute for Biological Studies conducted an intense study on the way our eyes see and concluded that we actually do not see with our eyes but with our brain.  While it may seem that it takes very little effort to ‘see’ with our eyes it is up to our brains to process and understand what information is parading before them.  From the time light hits the retina till the signal is well along the brain pathway that processes visual information, at least 70 milliseconds have passed. During this time, a baseball that clocks in at a rather lame 85 mph has already traveled 10 feet! For the player to hit the ball, experience notwithstanding, his brain has to compensate for the delay.  I believe that in the photographic realm that 10 seconds is used to “see” a story beyond the obvious- it’s the ability to look more deeply and that translates into others seeing the story as well.  Kathy Ryan, former Director of Photography for the NY Times Magazine wrote, “Photographers teach us to look again, look harder and look through their eyes.”

            Several words across the pages of the Scripture describe seeing and carry all the nuances of both the action and the mental associations that take place during the process of sight.  The different words used for seeing in the New Testament are particularly clear when applied to Jesus.  The first, blepo, is primarily used to define the physical ability to see or having the faculty of sight.  The second, horao (hoe-rah-oh), means “to see or perceive with the eyes, to look at” implying not the mere act or ability to see but also the actual perception of some object.  The third is even more specific.  Theaomai (thay-ah-oh-my) is seeing more deeply.  It is derived from the verb which means to wonder and is usually defined as “to behold, view attentively, to contemplate” and involves the sense of careful and deliberate vision which interprets the object.  We call this insight.  It’s looking at a person’s face and knowing they’re sad or happy, assessing a situation and seeing that it’s safe or dangerous, sizing up a person’s actions and knowing whether or not they mean what they say.  Jesus had the unique ability to put all three of these components of sight into whatever moment was at hand.

            One thing which Jesus repeatedly took note of was the crowds which followed Him (Mt. 5:1; 8:18; Mk. 6:34; 9:25).  Jesus looked (theaomai) at the crowd in Matthew 9:35-38 with the deepest sense of understanding.  He saw that they were “harassed and helpless” as some versions translate it.  In the Greek these words literally mean torn or mangled and thrown down.  The sheep Jesus saw were pummeled by life.  Barclay described them as people who were wearied from being on a journey that has no end.  Doesn’t life seem like that sometimes?  I think many people might describe their story that way.  Jesus does not see “the sheep” with a quick glance.  He sees their story from the deepest level of His being.  We might say today that Jesus had a “gut reaction” to the sight of them.  The story Jesus sees compels Him to teach the disciples that they are on a mission (Mt. 9:37-38) to procure a harvest so they should seek the Lord’s assistance in reaping it.

            What makes you see is the natural faculty of sight.  What makes you see a shot beyond the obvious is perception or insight.  As a photographer I want to look at my world and see things that others don’t see.  I want to see beyond the obvious.  If my pictures are taken with honesty and precision in the way Kathy Ryan suggested, they will make others “look again and looker harder”.  As a believer I want this kind of seeing present in my walk of faith too.  I want to see what Jesus saw and the way He saw because His kind of seeing makes me look again and look harder. It is the kind of seeing that recognizes sheep without a shepherd.   I don’t want to rush by a scene and miss a visual story neither do I want to rush by a person and miss his or her story.  I want my seeing to be on the deepest level not only for a picture’s sake but even more importantly for Jesus’ sake.

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

            He called me “Twiggy”.  Unfortunately it wasn’t really a compliment which compared me to the top model of the day.  Instead it was a slight jab at my figure.  In today’s culture R. S. would have been called a bully.  But I don’t remember him singling me out.  I think he teased all the girls; behavior quite typical of a boy his age.  Names are not limited to negative uses though.  Instead our “official” or birth name is generally something we’re proud of.  I have often thought about why names are so important to us.  I think it may be due to the fact that names are very much tied in to our identity.  The photographic world is flooded with names as well. The two most recognized names in the digital era are Canon and Nikon.  When a person says “Canon” or “Nikon” it brings to mind a certain quality of that product and the product is recognized by its name.  Therefore it seems to me the Bible has it right when it emphasizes the importance of names.  While there are several well known stories involving names such as Abraham, Isaac and Sarah (Gen. 17:1-21; 18:9-15; 21:1-7), in the Scriptures there is no more important name than the name of Jesus.

            Many people recognized the name of Jesus in His day.  They associated it with several important roles within their culture.  Some called Him “Teacher”, didaskolos in Greek, a word used over 50 times in the New Testament and 29 times as a specific name for Jesus (Mt. 22:16; Jn. 1:38 for example).  Teachers were highly respected and considered authorities on many subjects.  But in the scenario unfolding in Matthew 22:15-22 a group of Pharisees are hoping to discredit Jesus.   They do not respect Him or recognize His authority.  “Should we pay taxes?” they ask.  Their question is intended to trap Jesus but He sees right through their pious disguise answering them with the obvious.  “Whose picture is on the coin?  That’s who it belongs to.”  Opposition silenced.

            Some called Him “Lord”.  The Greek word, kurios (cure-ee-ose) designated someone as the owner or master of property, servants, or a household in general (Mt. 20:8; 21:40; Gal. 4:1; Col. 3:22).  It could also be used as an honorary title toward a person of dignity and authority such as a commander in the army (Mt. 7:21-22, 28; Lk. 6:46) or a Roman procurator (Mt. 27:63).  So it is significant when someone with that kind of authority and prestige recognizes and identifies Jesus with the same respect and places themselves in submission to Him.  That is the case in Capernaum when a centurion seeks out Jesus on behalf of his servant who is gravely ill (Lk. 7:1-10). If Jesus was looking for name recognition, He found it in Capernaum. 

            But perhaps the most important name used to label Jesus was that of Messiah in Hebrew or Christ in Greek (Mt. 16:13-20; Mk. 8:27-30; Lk. 9:18-22).  In 2020 we have lost touch with what this name really meant in the ancient world.  The name Messiah or Christ is related to the action of “anointing”.  Prophets, priests and kings were all anointed and as such “messiahs” or “christs”.  Embodied in this action and title was the idea that the anointed person was consecrated or called to a certain “job” which had to be fulfilled by them.  Throughout Scripture there was one special individual designated as the Anointed One who was to be the supreme Deliverer of Israel beginning with Gen. 3:15 and finding His physical lineage through the line of David (2 Sam. 7:16).  Recognizing Jesus in this role is critical to recognizing Jesus period. 

            The most well-known account of Jesus and this name takes place in Caesarea Philippi.  Jesus asks the disciples what the word on the street is concerning Him.  “What are the people saying about Me?” he asks.  A list of the common conceptions is listed off:  some people think You’re Elijah.  Some think You’re John the Baptist; others a great prophet like Jeremiah.  “Who do you say that I am?” Jesus responds.  Peter boldly states, “You are the Christ” (Mt. 16:13-16; Mk. 8:27-29; Lk. 9:18-20).  It is a simple yet profound statement. 

            Peter and his contemporaries may have been looking more for One who was anointed to deliver them from Roman oppression.  But am I any better at recognizing the reason Jesus is the “Anointed One”?  You can assign Jesus names that describe roles and positions of importance like Lord and Teacher but in the end there is only One Name that designates both Who Jesus is and what He came to do.  The fulfillment of that Name, The Christ (Messiah), enabled Jesus to endure the cross and the suffering associated with it because He understood what it meant and its eternal significance.  “Who do you say that I am?  What is my Name?”  He asks.  How am I going to answer (Phil. 2:5-11)?

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

            Sibling rivalry is one of those tests in parenthood that takes the skill of an Indy 500 driver to maneuver through.  I can think of countless stories, some quite humorous and others not so humorous, which would fit this statement.  My husband Jeff had a brother who, while growing up, insisted his mother deliberately gave him less than the other four LeFevre children.  One day in frustration my mother-in-law meticulously measured out the pudding she was serving for dessert into precisely the same amounts and served them to her children.  She was positive she had exactly duplicated the portions in each bowl, yet she was still met with the plaintive cry, “He has more than me!”

            Many people are confused and misinformed about the on-going tensions in the Middle East.  What is all the fighting about?  When did it all begin?  When will it stop?  Our media doesn’t help us understand the situation much either.  Their biased reporting often confuses the situation more.  How does the Bible explain what we see in current events?  This week we’ll scratch the surface of a case of sibling rivalry that has the spanned centuries.

            The Bible explains that the conflict between the Arabs and the Jews can be traced back to the sons of Abraham, Ishmael and Isaac.  When Abraham and Sarah grew impatient to see the fulfillment of God’s promise, Sarah encouraged Abraham to father a child through her servant.  Hagar conceived but it caused strife between her and Sarah.  After being mistreated by Sarah, Hagar ran away and called out to God for help.  When God came to her aid, He gave her this message concerning the child she would bear.  He would be called Ishmael (God hears) and, “He will be a wild donkey of a man.  His hand will be against everyone, and everyone’s hand will be against him; and he will live to the east of all his brothers” (Gen. 16:12).  In other words, he won’t get along with anyone!  However, God made it clear that Ishmael was not the child of the promise (Gen. 17:18-19).

            When Isaac appeared the Bible tells us the promise was fulfilled (Gen. 17:19, 21:1).  But God did not forget Ishmael.  In Genesis 17:20 we read that God promises to bless Ishmael also.  He too will become the father of a great nation made up of twelve princes.  In Genesis 13 God promised the land of Canaan (now Israel) to Abraham and his descendants.  The land that was east of the Promised Land (Syria, Jordan, Iran, Iraq, etc.) belonged to Ishmael's descendants (Gen. 16:12).  But the blessings associated with the covenant established with Abraham are clearly passed on to Isaac (Gen. 17:21).  At some point during their childhood a rift occurred between Ishmael and Isaac.  In Genesis 21:9 Sarah notices Ishmael’s attitude of mockery and sees trouble ahead.  Abraham is forced to exile Ishmael and Hagar.  But the trouble did not go away and it has remained in the region ever since.

            The strife and rivalry in the Middle East has grown beyond the proportions of two children arguing over inheritance rights.  And it would be trite to reduce an explanation for all the unrest to this point only but it certainly has its origins here.  There is also a spiritual battle which underlies these current events.  It began at the Fall (Gen. 3:15) and will find its completion at some point in the future (Rev. 20:1-10, especially v. 4).  It is worthwhile to keep this in mind when we attempt to understand what we see happening in this region of the world.  Recent events are very promising but in the long run lasting peace will not come to the Middle East until the Eternal Kingdom (Rev. 21).  However in the meantime, we must continue to pray for peace, both national and personal, within the Jewish and Arab people; and particularly for the city at the center of the storm, Jerusalem (Ps. 122:6-9).
 
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

            Have you ever actually watched a loaf of bread rise?  After you mix the leaven in warm water, it looks rather cloudy and unappealing.  Adding it to a bowl of sifted flour only seems to make matters worse.  The result is a gooey, stretchy mess.  But the yeast bonds to the gluten of the wheat while it is being kneaded, and after the malleable ball of dough has been left sitting for about an hour, it's almost doubled in size!  I am sure there's a wonderful scientific explanation for this, but I don't know it!  What fascinates me, is how quickly the bread rises, and how much the yeast causes the dough to expand.

            In Luke 13, after Jesus compares the kingdom of God to a mustard seed, He uses another unlikely example to picture God's kingdom- a lump of yeast!  It is a picture from everyday life, but this time, it has a twist.  Scripture almost always uses yeast as a negative image.  But in this case, Jesus uses yeast to symbolize the way the Gospel would expand and affect an unsuspecting world.  This time yeast is seen as a positive influence.

            So, what does the yeast in Jesus' parable do?  First when yeast is placed in a lump of dough, it changes the dough (Lk. 13:21).  Like the yeast when the Gospel is brought into the world, it changes the world.  It has been deliberately placed there by God.  The Gospel, or Kingdom, works like yeast in two ways:  1) it changes individuals until their whole being has been transformed.  2) It changes society as a whole.  When it affects individuals, they in turn affect the culture in which they live.

            Yeast also changes and transforms bread.  Bread made from water and wheat alone, is hard, dry, and not too nourishing; but yeast, mixed into the dough, changes and transforms it.  Yeast does at least four things:  1) it makes bread soft, no longer hard.  The Gospel does the same.  It penetrates hearts and softens the hardness of life.  As a result we become softened toward God too.  We become a more caring and giving person.  Softness is one of the trademarks of a transformed person.  2) Yeast makes bread porous and moist, no longer dry.  The Gospel does the same.  It penetrates the dryness of a person's heart and life.  The Gospel moistens our hearts so that we can grow into a moist or fruitful person.  3)  Yeast makes bread satisfying.  The Gospel changes a life with no purpose or meaning and gives a person purpose, joy and hope.  4)  Yeast makes bread nourishing.  The Gospel not only gives purpose, but it inspires, commissions, and cultivates.  A person transformed by the Gospel is able to bring truth to the world.  The Gospel is able to explain the reasons for the emptiness and loneliness of the human heart and to replace them with love and fellowship.

            It should be noted that yeast works quietly and silently.  You don't hear it fizzing or crackling like Rice Krispies but you know it's working because you can see the difference in the dough.  This says something about the way we should be living as transformed people in this world.  As part of the "yeast of the kingdom" we are to be making an impact in our homes, at our jobs or wherever we may be.  Yeast changes the whole lump.  It permeates every pore of the dough's being.  And so it should be with God’s people.  Much has been said about the movement our culture has made away from God and godly principles.  Some claim the Gospel, and all that goes with it, is irrelevant today.  And yet it is obvious from the headlines that people need to hear the Good News now more than ever.  As "yeast" in this world, we should be making an impact wherever the Lord calls us to go.  Jesus is challenging us to make a difference.
 
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