Have you ever seen the aftermath of a major storm and been amazed at how many trees that once looked so sturdy and unmovable were toppled and tossed about as if they were a child’s toy?  Many years ago that was what I thought when Hurricane Sandy left her mark on the East Coast.  Countless trees were uprooted and overturned thanks to her high winds.  You could still see tree service trucks cleaning up broken tree limbs from roof tops and front lawns months after the storm subsided.  Branches of a different kind are of interest in the Bible.  Not the branches which sprout from the trees in our landscaping, but the family tree branches from which God promised to fulfill His promise of salvation in Genesis 3:15.  As the thread of this promise is woven through the tapestry of Scripture we learn that it will stem from Judah (Gen. 49:8-10) and eventually be specifically completed in the line of David (2 Sam. 7:8-16).  And it is with this thought in mind that Matthew begins his account of the life, ministry, death and resurrection of Jesus with a genealogy.  For Matthew what is about to follow is deeply rooted in one extremely important promise/agreement to one particular man, David, the son of Jesse.  We call this promise “The Davidic Covenant”.

          The Davidic Covenant carries within it three specific promises from God to David.  First, God promised that David’s physical line of descendants would endure forever (2 Sam. 7:16; 2 Chron. 21:7; Ps. 89: 3-4, 36).  Second, God promised that David’s “kingdom” would never pass away permanently.  This meant that the kingdom might not be functional at all times throughout history, but that God could always restore it.  And thirdly, God promised David that his “throne” or his authority to rule, would also never cease permanently.  This does not mean that there would always be a descendant of David on the throne in Jerusalem, but it did mean that the possibility of one of David’s descendants being able to ascend to the throne would always be a reality (2 Chron. 7:18; Ps. 89:3-4; Jer. 33:17).  All these promises relied solely on God’s ability to make them happen.  They did not rest upon David or his ability to bring them about.

          David acknowledged God’s faithful promises as his life drew to a close and affirmed them in 2 Sam. 23:1-7.  He likens God’s ability to fulfill this covenant to nature’s ability to make a branch grow and calls to mind other passages with the same imagery (Is. 4:2; 11:5; Zech. 3:8; 6:12-13; Jer. 23:5; 33:15-16).  In Ps. 132 David repeats the details of this wonderful promise: that God has sworn it (v. 11), that it is David’s descendants the promise is concerned with (v.12), and that Jerusalem is where the eternal throne will be established (v. 13).  Once again in verse 17, David affirms that it is God who will cause this branch to grow.  If you have ever seen a bush, such as a Forsythia, trimmed to the ground in the Fall send up new shoots in the Spring, this is the picture being drawn here.  Bushes are one thing, but a whole line of human descendants cut off and then rejuvenated?  Crazy, right?!
This aspect of the Davidic Covenant truly appears to be a contradiction then when the nation of Judah is led into exile (2 Ki. 25:1-11; 2 Chron. 36:15-20).  The rule of David is never fully restored after 586 B. C. for even though the King of Persia eventually allows the Jews to return to worship in Jerusalem, the nation will remain a vassal state in one form or another until 1948 A. D.!  Yet the promise to David remains a strong undercurrent in the flow of history.  Today’s Promised Land looks different than it did at the time of Jesus’ birth border-wise, but the fulfillment of the promise to David involved more than a physical throne.  It hinged more specifically on the One who would sit on the throne.  Thus, the genealogies found in Mt. 1 and Lk. 3 highlight Christ’s physical connection to David (through Joseph’s line in Mt. and Mary’s in Lk.).  Matthew is especially concerned with this in light of the role and purpose of the Messiah, whom he is establishing to be Jesus via His lineage and association with David (Mt. 1:1).

          The three aspects of the Davidic Covenant come to fruition in Christ as the rightful heir to the throne.  Christ’s reign will not come to an end (Lk. 1:31-33), Christ will sit on the throne and reign from Jerusalem (Acts 2:30), and His reign will be eternal (Is. 9:7).  The Bible is clear that the Davidic Covenant will be fulfilled (Ps. 89:28-37; Ps. 132:11; Jer. 23:5-6; 33:14-17; 20-21; Lk. 1:31-33).  These passages show there was never any doubt that the Covenant would not be fulfilled.  So, if God is so specifically faithful to His promises to David (Mt. 1:22-23), we know that all He has promised to us will be fulfilled as well (Jn. 14:26; Rom. 8:38-39; Eph. 2:8-10; 1 Thes. 5:24; 1 Jn. 1:9; Rev. 22:20 to name a few!).

Ann H. LeFevre, M. Div.
https://www.annhlefevre.com/, https://www.linked.com/in/annhlefevre/, https://www.facebook.com/ann.h.lefevre/

            Our journey had finally come to an end.  We’d traveled thousands of miles across a vast wilderness and through the rugged Judean hills.  Jerusalem lay before us with its spectacular Temple glistening in the sun, but this was not where we were headed.  Our destination lay on Jerusalem’s southwestern side- the palace of King Herod.  We were ushered in to the main hall with great pomp and circumstance.  The man’s reputation had certainly preceded him, but we had one question that only he or his advisors could answer, so here we were, seeking an audience and hoping we would be leaving with the answer we sought.  After Herod and his sages determined the royal star we’d seen in the heavenlies had announced a king was to be born in Bethlehem, we made the short journey to the sleepy little suburb as quickly as possible.  Amazingly, after we found Him, we were warned by a dream that Herod would soon turn on us, so we left immediately taking the alternate route home.

            This brief synopsis of the Wisemen’s journey may be imaginary but it does summarize the events recorded in Mt. 2:1-23.  The Biblical account, in its succinct and direct way, also accurately portrays what history has revealed of Herod’s leadership and the reputation he held in the ancient world.  Herod took on the role of governor in Galilee in 47 B. C. at the age of 25.  By 37 B. C. after murdering several rivals, a wife and two sons, surviving a bloody civil war and using his ability to ingratiate himself with all the right Roman rulers, Herod was appointed kingship.  He did this by demonstrating unfailing loyalty to the interests of Rome. 

            His position was always precarious; not with Rome but with the people he ruled.  Herod was an Idumean, technically a “half-Jew, half Edomite”.  In the eyes of the Jewish people and according to Scripture, he was unfit to rule in Jerusalem because of this lineage.  As a client king of Rome, he also symbolized foreign domination, especially to those who were descendants of the Hasmoneans, the ruling class he had all but eliminated to gain his position.  In an effort to gain support and favor in the eyes of the Jews he had divorced his Idumean wife and married Miramne, woman of Hasmonean royalty, but the plan failed miserably.

            During the years of 25-14 B. C. a time of unmatched prosperity took place in Judea.  During this time Herod made his mark as one the greatest builders in the ancient world.  Ancient Samaria was rebuilt, a harbor port was constructed at Caesarea Maritima, luxury vacation palaces were constructed at Jericho and Masada, and a massive fortress/burial ground was built just outside of Bethlehem for him.  But Herod’s greatest attempt at placating the Jewish people was also his greatest blunder in winning their favor.  He undertook renovation of Zerubbabel’s Temple which was first dedicated in 515 B. C.  Begun in 19 B. C. the project was not completed until 64 A. D., long after Herod’s death in 4 B. C.  Although the general improvements were probably needed, the Roman insignia Herod placed over the door frame which led into the Holy Place and Holy of Holies was offensive to everyone who worshipped there.

            While Herod may have been a talented builder, he was horrible person.  Overly suspicious, ruthless, and paranoid, no one was safe from his murderous hands.  Days before his death he murdered his third son even though he had been designated as Herod’s successor.  One of his most notorious acts of murder was connected to the visit of the Wisemen.  These astronomer/astrologists had come to him for information concerning a king they determined was the reason for the celestial phenomena they’d been tracking through the desert.  When they did not return to tell him where they’d found the “king”, but knowing they’d gone to Bethlehem, he ordered the execution of any male child under the age of two in that area (Mt. 2:16) to protect his legacy.  However, just like the Wisemen who were warned in a dream not to return to Herod, Joseph had also been warned to leave Bethlehem and to take his family to Egypt (Mt. 2:13-15), which he did.

            Herod’s paranoia drove him to do unthinkable things.  He ordered the murder of those innocent children thinking that he could stop something that was ultimately God’s plan (2 Sam. 7:12-16).  Matthew notes that even though Herod intended to eliminate the child, his command actually brought about the fulfillment of a prophecy about the Messiah (Mt. 2:14; Jer. 31:15; 40:1).  Herod’s kingship was not only illegitimate, it was one marked by death.  Matthew’s exhaustive list of Jesus’ ancestors proved His kingship was indeed legal.  But more importantly, Jesus as David’s descendant gives life to all who put their trust in Him (Mt. 20:25-28; Jn. 5:21; 17:1-3).  The Wisemen knew who to trust.  But the question must also be asked you.  Who do you trust- earthly “kings” like Herod or the King of Kings, Jesus Christ? 

Ann H. LeFevre, M. Div.
https://www.annhlefevre.com/, https://www.linked.com/in/annhlefevre/, https://www.facebook.com/ann.h.lefevre/

            One of the things that always intrigued me about my family tree is the journey my ancestors made from Scotland to the United States.  I gaze at the copy I have of the ship’s manifest that lists their passage and wonder what it must have been like crossing the Atlantic in the 1800’s from the land where your family had been for generations to a new country that boasted opportunities for a better life.  But this week a new thought entered my mind as I read Micah’s prophecy concerning the birthplace of God’s promised Messiah.  I wondered if you had asked William Hamilton, who was born in Hamilton, Scotland in 1783 where his great, great, great, great, great, grandson would be born, would he have been able to name the year (2010), let alone the place (Batavia, NY)!  An incredible 227 years separates William from my grandson Sam, but over 700 years passes before Matthew records the fulfillment of Micah 5:2!

            This thought sent me on a mathematical quest.  Now, I am not one for figures and calculations, so I let the internet do the dirty work for me!  And lo and behold, the probability that Micah would accurately predict the birthplace of the Messiah turns out to be 1 in 2.8 times 10 to the fifth power or roughly 1 in 7,150/2,000,000,000 that Bethlehem would be pinpointed as the birthplace.  If you understand math, you are probably thinking, “Impressive!” right now.  If you’re like me and struggle with numbers, you’re thinking, “WOW!!!!”  The truth is though, that this is only one of hundreds of prophecies concerning the Messiah.  Alfred Edersheim, the well-known scholar counted 456 of them!  Imagine the probability factor with any number combination of points fulfilled and the “chance” of them all occurring is staggering.

            The most ground-breaking documentation of this nature was conducted by Professor Peter Stoner* at Westmount College.  Working with a group of students, Stoner took eight of the most well-known prophecies concerning the Messiah and calculated that the ability of one man to fulfill all eight of them would be 1 in 10 to the 17th power.  Just how big is that number?  Well, 10 to the 17th power contains 157 zeros!  That’s astounding.  But let’s put a picture with it.  If we were to take 10 tickets, put a mark on one, put them in a basket, blindfold a man, and then ask him to pick out the ticket with the mark on it, his chances of doing so is 1 in 10.  But in the realm of Messianic prophecy, the picture looks more like this.  The BIG number with the 157 zeros represents a pile of quarters, with one quarter bearing some sort of mark buried within the pile.  Even without a blindfold, what do you think your chances would be of pulling out the one with the mark the first time?  Probably as close to how accurate William Hamilton would have been in predicting where his 7th generation grandson would be born!

            There are a number of prominent prophecies concerning the Messiah’s birth.  First, he was to be a descendent of David- Ps. 110:1; 2 Sam. 7:12; Mic. 5:2.  The fulfillment of this prophecy is found in Mt. 1:1-17, 22:43-44; Mk. 12:36; Lk. 3:23-38, 20:42-43; and Jn. 7:42.  Secondly, the Messiah would be born to a virgin- Is. 7:14 (and also noted in the Septuagint- Is.8: 8, 10) which is recorded as fulfilled in Mt. 1:20-23 and Lk. 1:34.  As we have already noted, the Messiah was to be born in Bethlehem- Mic. 5:2 and the Gospel writers take note of that in Mt. 2:4-6; Lk. 2:1-5 and Jn. 7:42.  Three other notable prophecies concerning the Messiah’s birth (but often overlooked) include the flight to Egypt (Hos. 1:1; Mt. 2:13-15), the slaughter of innocent children in an effort to deter the Messiah’s mission (Jer. 31:15; Mt. 2:16-18), and the Messiah’s Divine Sonship (Ps. 2:7; Lk. 1:35; Acts 13:32-33; Heb. 1:1-6). Undergirding these prophecies are the great promises of God found in the Adamic Covenant (Gen. 3:15), the Abrahamic Covenant (Gen. 12:3), the Mosaic Covenant (Dt. 18:15 in particular) and the Davidic Covenant (2 Sam. 7:16).  While the prophecies concerning the Messiah are important, perhaps the more important issue behind them is God’s faithfulness to fulfill the things He has promised to His people, both Jew and Gentile alike.  And finally, as Stoner concluded, “Any man who rejects Christ as the Son of God is rejecting a fact, proved perhaps more absolutely than any other fact in the world.”  The “odds” make it clear.  No man could possibly fulfill all of the prophecies as well as Jesus did unless He was God and that is the whole point of Matthew’s Gospel.

Ann H. LeFevre, M. Div.                                                                                                                               
https://www.annhlefevre.com/, https://www.linked.com/in/annhlefevre/, https://www.facebook.com/ann.h.lefevre/

*Stoner’s ground-breaking book, Science Speaks, c. 1957 Moody Press, might be difficult to find in print but there a number of articles on the internet which quote the work extensively.  See www.israelsmessiah.com/prophecy/messiah/probability.htm for starters.

                                                                                                                                             

            The air is filled with anticipation.  Excited conversations fill the arena.  Children squirm impatiently in their seats.  Adults glance at their watches to check the time.  Suddenly the lights begin to dim and the chatter softens and disappears.  The air becomes clothed in darkness until a single spotlight shines on the curtains at the back of the stage.  To the delight of the crowd, a hand reaches through them and the Ringmaster steps through the curtains.  The crowd responds with applause.  “Ladies and Gentlemen and children of all ages,” he calls out as he proceeds to introduce the famous Ringling Brothers and Barnum and Bailey Circus.  After the amenities have been dispensed the eager audience is rewarded with all the thrills and surprises of “the Greatest Show on Earth”.

            We’ve all had to introduce someone to another person we know at some point in our lives.  While our introductions may not be as spectacular as the one in the circus, they are just as important.  Much like the Ringmaster who extols the daring feats of the acts you are about to see in the circus, the Book of Matthew serves as an introduction to the One whom the prophets have been promising would come, the Messiah.  Matthew does this by quoting the Old Testament 50 times and alluding to it 70 more times as he presents Jesus, first through His genealogy (Mt. 1:1-17), and then through the events of His life, death, and resurrection as well as the things He taught and did.  Gordon Fee and Douglas Stuart divide the book in this way:  Prologue (1:1-2:23); Introduction (3:1-4:11); Proclamation (4:12-7:29);  Power and Mission (8:1-10:42); Questioning and Opposition (11:1-13:52); Opposition Continues (13:53-18:35) and Confession (16:13-20); Jerusalem Receives and Rejects Her King (19:1-25:46); and Jesus, the Messianic King, is Tried, Crucified and Raised from the Dead (26:1-28:20).

            Matthew does not present Jesus’ story in a strictly chronological fashion as we are prone to do when we retell events nowadays, rather he groups the important information about Jesus topically.   As you read through Matthew’s account you will find such literary highlights as The Sermon on the Mount which emphasizes that ethics go beyond the Law and into the heart (Mt. 5-7), Jesus’ use of parables in His teachings (Mt. 13:3-8, 18-23, 24-30, 31-32, 33-35, 36-43, 44, 45-46, 47-52; 18:23-35; 20:1-15; 21:28-31, 33-41, 42-45; 22:1-14; 25:1-13, 14-30), frequent references to the Kingdom of Heaven and what it means to be a citizen/disciple in that kingdom (Mt. 7:14 in association with Lev. 19:18; Mt. 16:24-27), the Olivet Discourse where Jesus prepares His disciples for His departure and return (Mt. 24), and the decisive moment where the disciples confess their belief that Jesus is the Messiah (Mt. 16:13-20). 

            One of the most striking features of Matthew’s Gospel is his frequent use of the formula, “this was to fulfill that which was spoken through the prophet…” signifying that every event in Jesus’ life happens according to God’s specific will- even the Cross.  The evidence of Scriptural fulfillment throughout Jesus’ life is quite impressive (Mt. 1:22-23/Is. 7:14; Mt. 2:5-6/Mic. 5:2; Mt. 2:15/Hos. 1:1; Mt. 2:17-18/Jer. 31:15; Mt. 2:23/Is. 11:1; Mt. 3:3/Is. 40:3; Mt. 4:14-16/Is. 9:1-2; Mt. 8:17/Is. 53:4; Mt. 11:10/Mal. 3:1; Mt. 12:17-21/Is. 42:1-4; Mt. 13:14-15/Is. 6:9-10; Mt. 13:35/Ps. 78:2-3; Mt. 15:7-9/Is. 29:13; Mt. 21:4-5/Is. 62:11 and Zech. 11:12-13; Mt. 27:9-10).  This aspect of His life and ministry stands as a testimony to the certainty that Jesus was the promised Messiah.  Jesus also quoted Scripture in reference to Himself (for example: Mt. 4:1-11; 5:21-43; 11:20-24; 15:1-9; 19:1-22; 24:25-30; 26:30-31; 27:45-50) as His own proof concerning this Divine mission and role.  A final literary piece of icing on the cake is Matthew’s inclusio, a literary device which serves as a set of bookends surrounding the bulk of what is written about a person, topic, or event.  In Matthew’s Gospel the inclusio is found in Mt. 1:23 and Mt. 28:20.  Both of these verses contain a statement about God’s presence.  Matthew is saying in an artistic and poetic way, “The Messiah has come.  He is God with us.  And here are all the things that prove it.”

            Many years ago a friend shared his unique story of faith with me and I have never forgotten it.  As a Jewish man he considered the “Christian Bible” (i.e. the New Testament) to be riddled with fairy tales and false information about God.  He was certain it was skewed.  But someone challenged him about his perception of the New Testament saying, “How do you know this?  Read through Matthew and tell me what you think.”  So to prove that person wrong he began to read it.  It turned out to be a powerful introduction to the promised Messiah and his life was never the same after that.  You and I have been sent on a mission to introduce people to the Messiah (Mt. 28:19-20).  Let’s take our inspiration from Matthew and get to it!

Ann H. LeFevre, M. Div.
https://www.annhlefevre.com/, https://www.linked.com/in/annhlefevre/, https://www.facebook.com/ann.h.lefevre/

          In March of 1979 my father, Sherwood Hamilton, was attending a retreat for church leaders when he received an exciting announcement.  He had become a grandfather!  From that day forward he always had a special place in his heart for his first-born grandchild and “Pop Pop” always had a special place in the heart of my son Erick.  In 2010 I called my father with another special announcement.  “Erick and Becky had a little boy Dad,” I told him, “And they named him Samuel Sherwood.”   I will never forget the sound of my father’s voice repeating that name over and over again with such pride and tenderness.  It meant so much to him (and to me)! 

            Advent (the four weeks prior to Christmas) reminds us of several amazing announcements within the Christmas story.  A census is announced for taxation purposes and it propels Mary and Joseph to Bethlehem where prophecy is fulfilled when Christ is born (Mic. 5:2; Lk. 2:1-5). Angels announce to shepherds the birth of a Savior (Lk. 2:8-15) and a star announces to Magi that a king has been born which sends them on an international journey to find him (Mt. 2:1-2).  But the first announcement is perhaps the most amazing of all.  Imagine Gabriel’s thoughts as he approaches a young woman in her early teens living in the small village of Nazareth to proclaim she is to be the mother of God’s Chosen One (Lk. 1:26-38)!  Gabriel had carried messages to Daniel (Dan. 8:16-27, 9:21-27) one of God’s greatest prophets, and now he is sent to a simple and humble peasant girl, one who appears to be at the completely opposite end of the esteemed spectrum of humanity (Lk. 1:26-27).   Yet Mary’s devotion and faith are equal to that of Daniel’s which is evidenced in her response to this heavenly messenger (Lk. 1:38).

          It was no small thing for Mary to accept what God had willed for her.  As a betrothed woman she was legally bound to Joseph and to be found “with child” by someone else carried dire consequences.  The least of these would be public shame; the worst death by stoning.   And yet, once the obvious question has been answered (vs. 34), Mary humbly submits to God’s will.  It all seems so neat and tidy which has made us become so accustomed to hearing this aspect of the Christmas story that we’ve completely forgotten the impact of this announcement.  Or is it that we just do not recognize the significance of the announcement because we have minimized who brought the message?  Have we become so familiar with the promise given to David that we pass over the fact that between David’s time and Mary’s almost 1,000 years has gone by?  Whatever may have caused our disregard, it is time to listen again, to hear the words anew, “Behold, you will conceive in your womb and bear a son, and you shall call His name, Jesus” (Lk. 1:31; Matthew’s version ties Jesus’ name to prophecy and purpose: Mt. 1:18-25.).

            The name of Jesus is significant both in the Christmas story and throughout the Book of Acts.  Most first-born sons would have been named after their father.  Jesus should have been Joseph Jr., but instead His name is a different name based on the same root word.  It is the translation of that name that propels the Gospel message in Acts- Yahweh Saves.  From Acts 1:1 to 28:31, the kerygma (the proclamation) is all about Jesus and the fulfillment of that name.  Each miraculous event, every speech, sermon, appeal or monologue is centered around Him and the finished work of the cross (Acts 2:22-24; 3:13-16; 5:30 etc.).  Every road or mode of travel and the places those roads lead to moves the message forward and throughout the Roman Empire (Acts 1:12; 8:5; 9:19; 13:1,4; 14:8; 16:1, 11, 12; 17:1; 18:1, 23; 19:1; 20:13-15: 21:1-4; 27:1; 28:1, 16).  The people who lift their voices to tell of this Good News (whether they are known or unknown) are willing to risk their lives to get the message out because they believe the meaning of that name has come to pass in Jesus (Acts 15:24-26).  In fact, within the 38 chapters of Acts, Jesus’ appears 70 times just to drive that point home.  When it is mentioned in other forms or phrases, such as “Christ”, “Jesus Christ”, or “Our Savior, Jesus Christ”, the number becomes too numerous to count!  Peter, John, Stephen, Paul and countless others do everything, “in the Name of Jesus” (Acts 2:38; 3:6; 4:10, 18; 5:40; 8:12; 9:5-27 and more of course!), underscoring that not only is the entire Book of Acts focused on it, but all of Scripture for that matter (Is. 9:6; Acts 4:12; Phil. 2:9-11).  My father was truly touched that his first great-grandson was named after him.  As Christ-ians we are named after the Savior whose birth we celebrate now.   But how often do we repeat it or proclaim it as it was in Acts?  It is just as important for the message to go out today as it was back then in a culture that was not much different than ours.  Therefore, like our faithful predecessors of the first century, we too must be about the business of spreading the Good News with every word we speak, with every deed we do and in every place that we find ourselves.  This is not a message to be kept to oneself! (Acts 5:42).  So, speak up!

Ann H. LeFevre, M. Div.
https://www.annhlefevre.com/, https://www.linked.com/in/annhlefevre/, https://www.facebook.com/ann.h.lefevre/

            It’s been a sad observation of mine (and many others) that children do not play outside as much as they used to.  I remember the entire block which I grew up on as a huge playground where the neighborhood kids spent hours riding bikes and playing tag.  One version of tag called “Red Rover” involved lining up on a base line and the “it” person designating who had to run across it to the other base by reciting a simple poem, “Red Rover, Red Rover, I call (at this point they would name a color) to come over!”  Then all those who had that color on, would have to madly dash to the other side and avoid being tagged.  If you did get tagged, then you were out and doomed to stay frozen in place until another player who was still free, could tag you and unfreeze you- thus- “saving” you.  I don’t remember how the game ended but it appears from my memory that this game could (and did) go on for hours!  Red Rover in its child-friendly simplicity gives us a perfect picture of a Savior.   Without someone’s help you could not get “unfrozen”.  You needed someone else to save you.

            Richard’s Complete Bible dictionary defines the Biblical concept of the word “savior” in this way:  One who delivers another from some physical or spiritual plight.  The Old Testament portrays God as Israel’s Savior from foreign enemies in such expressions as “God our Savior” (Ps. 65:5).  In this sense the term “savior” is not so much a name as it is a descriptive term, stressing that God is the One who intervenes with saving acts. In the New Testament, “Savior” is applied to the Father (1 Tim. 1:1; Tit. 1:3), but more often refers to Jesus (Jn. 4:42; Phil. 3:20; Tit. 3:6).  In His death and resurrection, Jesus became the “the Savior of the world” (1 Jn. 4:14).  His saving act rescues all who believe from every consequence of sin.

            Names are very important in Scripture for in their meaning they reveal such things as nature, character, position and accomplishment.  When either God or Jesus is “named” in such a way, the Scriptures are directing us specifically to that aspect of their Being.  This is particularly important in regard to Jesus.  God the Father through the angel Gabriel specifically tells Mary that the Son she will bear is the Savior by designating the name He will receive (Lk. 1:31).  Matthew fills in this picture even further when it is explained to Joseph why this particular name will be the name of this Child (Mt. 1:20).  The name Jesus (Yeshua in the Hebrew) is a variation of the name Y’hoshua (Ye-hoe-shoe-uh), or Joshua as we say it in English.  It finds its roots in the most holy name of God, Yahweh, and can also be used as the masculine form of the word salvation.  Literally translated it means, “Yahweh saves”.  The angel tells Joseph that he is to name the child “Yahweh Saves” in that it designates the nature, character, position and future accomplishment of this most precious child and signifying to us God’s way of salvation, an accomplishment that only He can fulfill.  For Matthew there is also a greater significance to this name as he sees God’s word through the prophet Isaiah being fulfilled in it (Mt. 1:20-23; Is. 7:14).

          The Book of Acts is filled with passages that attest to the fact that Jesus is the Savior and that He came to save people bound by sin (Acts 5:30-32; 13:23).  It also holds accounts of men who thought they could do the same.  Herod Agrippa (also called King Herod in Acts but not to be confused with his grandfather who was instrumental in the Christmas story) was such a man.  The account of his speech to the crowd at Caesarea Maritima is documented by several historians, most notably Josephus, but it is also recorded in the Book of Acts (Acts 12:1-4, 20-24). If you’ve ever been to the amphitheater there you can imagine the scene- the seats crowded with an audience out to pay homage to the emperor Claudius.  Herod Agrippa in a garment woven with silver threads is conducting the opening ceremony. The perfect acoustics allowed his voice to travel above the noise from the crowd and the waves.  The sunlight bouncing off the ocean gave his appearance a heavenly glow.  But his status and wealth most likely impressed the crowd even more.  Why wouldn’t a man like this be akin to a god?  When the crowd called him such he neither affirmed nor denied it but Luke notes this greatly displeased the Lord (v.23).  And like all human saviors it didn’t take much to bring him down.  Luke states he was “eaten by worms”.  Prestige, status, power, all these attributes seem humanly appropriate when it comes to the ability to save people.

          But who would have expected a baby to be the ultimate Savior?  A baby appears to us no more able to save the world than he is able to run across the playing field of a Red Rover game to unfreeze all the captured players.  Yet the Bible tells us that this is what Jesus came to do and did (Rom. 5:6-10)! Because the Law required a perfect sacrifice for the covering of sin, Christ lived a sin-free life in perfect fulfillment of those requirements (Mt. 5:17).  As the sinless One, He was able to save us from the fate of sin- death (Jn. 3:16-17; Rom. 3:21-26, 10:11-13; 2 Cor. 5:21:  Eph. 5:23; Phil. 3:10; 1 Tim. 1:15, 2:3-6; Tit. 3:4-6; Heb. 2:17-18; 1 Jn. 2:1-2, 4:9-10).  And that my friends is why the Baby of Advent is truly the Savior of the World (Lk. 2:10-11)!

Ann H. LeFevre, M. Div.
https://www.annhlefevre.com/, https://www.linked.com/in/annhlefevre/, https://www.facebook.com/ann.h.lefevre/

            You may have heard it said, “Timing is everything”.  In music this is particularly true for an ill-timed performance is often very hard to listen to- unless it’s a “shred” where someone mimics the act of singing or playing to a popular piece in the most ridiculous way and dubs it over the actual performance of that piece on a video by the original artist.  If you never heard or watched one they are really quite hysterical when done well- or should I say, “poorly”?!

            Timing in the Book of Acts is just as important.  Account after account of the spreading of the Gospel is related to the fact that the key personnel in the story “just happen to be” at the right place at the right time.  The Lord is given the credit for all these moments where a miracle takes place for who can really orchestrate the timing of these events other than God Himself?  Peter and John “just happen” to be at the Temple when a lame man is looking for healing (Acts 3).  Peter “just happens” to be in Joppa when Dorcas dies and those who mourn her passing are looking for mercy and the restoration of their dear sister in Christ (Acts 9:32-43).  Peter and Cornelius “just happen” to be within miles of each other when the Lord reveals the extensive reach of the Gospel to both of them in visions (Acts 10).  Philip “just happens to be traveling on the same road as an Ethiopian official who is seeking a better understanding of the prophet Isaiah (Acts 8:25-40) and the list goes on.

            If the aforementioned but brief list of well-timed events is any indication, Luke’s account of Christ’s birth definitively cements his ability to recognize the timing of events that can only be attributed to the hand of God and during the season of Advent this aspect of timing is an important undercurrent.  It begins with an aspect of government that is not much different than our experience today- taxes.  Luke notes that Caesar Augustus has determined to take a census in order to tax those in Judea by their family lineage during the time when Quirinius is governor.  This edict sends Mary and Joseph to Bethlehem since both have ancestry through the line of David.  Unbeknownst to Augustus, his financial needs for the empire have just fulfilled a 400-year-old prophecy (Mic. 5:2).  It also keeps them in the area for the grandest birth announcement ever recorded in history when shepherds who have their flocks in the vicinity of Bethlehem are witnesses to the angelic proclamation that Jesus has been born in “the City of David”, Bethlehem’s kingly claim to fame.  There were only certain times of the year that shepherds would be that close to Bethlehem.  All other times they would be further away due to the agricultural cycle and crops yet to be harvested.  However, on the night of Jesus’ birth, the crops are in- and so are the shepherds.

            Timing in the event of Christ’s birth continues with the advent of a star so spectacular it can only mean the birth of a king or other dignitary.  This celestial herald compels a group of Persian astronomers to begin an arduous journey that will bring them to Jesus about a year later even though most of our nativity sets have them joining the shepherds in welcoming the Baby Jesus.  But there are two other “coincidental” moments that are often over-looked in the Christmas story which take place long before the “wisemen” arrive to honor the king with their gold, frankincense and myrrh.  In Luke 2:21-38 Mary and Joseph take the short trip up to Jerusalem to fulfill the commandment given in Leviticus 12:3 and it “just so happens” that two very devout and faithful people are there to witness their arrival.  Simeon has been waiting to see “the consolation of Israel” before he dies and Anna confirms the words Simeon speaks over Jesus when Mary and Joseph arrive in the Temple courts for Jesus’ dedication and naming.  Luke makes a point in verse 27 that Simeon came to the Temple that day by “God’s Spirit” and that Anna arrived “at that moment”.  In other words, neither Anna or Simeon orchestrated the timing- it was all God’s doing.

            Advent is a season of dual waiting which emphasizes God’s timing.  The first aspect of waiting or timing was that of Christ’s birth (Gal. 4:4).  The second aspect of timing in Advent concerns Christ’s return but we do not know when that will be (Mt. 24:42).  However, if we are to learn anything from our faithful predecessors like Simeon, Anna, Peter, or Paul, it is to be aware of how God orchestrates our own “time”.  Does He put us in certain places at certain times to bear witness to what He has done in our lives?  Does He put us in the midst of people who need to hear about Him just at the moment when they need it the most?  The last thing we want to be at those moments is unprepared (Mt. 25:1-13).  When it comes to the Second Advent or our testimony, timing is everything!

Ann H. LeFevre, M. Div.
https://www.annhlefevre.com/, https://www.linked.com/in/annhlefevre/, https://www.facebook.com/ann.h.lefevre/

             The mall was busy that day as shoppers went to and fro gathering up their gifts for family and friends.  At lunch many of them gathered at the food court to grab a bite to eat before dashing off to take advantage of the next sale.  Idle and happy chatter was in full force when suddenly a young man stood up and began to sing a chorus from the Messiah, “For unto us a Child is born…” and then other voices joined him as the surprised people looked on.  It could be said that this event was a modern version of that night long ago when a flustered group of shepherds received an angelic announcement that both surprised and stunned them, “Today in the town of David a Savior has been born to you and He is the Messiah, the Lord” (Lk. 2:11). 

            Whenever I hear the opening notes of Handel’s Messiah I think of the fields where the shepherds were outside of Bethlehem on that quiet night so long ago.  They are not the lush, green fields that everyone imagines however there was enough vegetation to support the flocks of sheep which would have been raised there to support the Temple’s sacrificial system.  But no matter which way you envision that scene described by Luke in his Gospel (Lk. 2:8-14), the scenario itself is what is surprising.  Imagine the Good News of God in the flesh being announced to lowly shepherds of all people!  Why not to the rulers and leaders of the day?  Why not to the priests and Levites ministering in the Temple?  This is one of the great surprises in all of Scripture and so is the “proclamation” the angels bear: that the Magnificent Creator of the Universe came in the unexpected form of a baby to the least of all of us, and for all of us (Gal. 4:4-5; Phil. 2:5-8).  But who would believe this, much less hear about it during the hustle and bustle of Christmas commercialism that surrounds us in the days preceding this holiday now?  Yet this is the major reason Luke writes to his friend Theophilus in the first place (Lk. 1:1-4) and continues the proclamation in Acts (Acts 1:1-2).  The proclamation is of utmost importance for one’s eternal destiny hinges upon how one receives it.

            In Greek this announcement is called the kerygma.  Its roots are in the verb kerusso (care-ru-so), a verb meaning “to preach, discharge, herald, cry out” and in simple form it is a sermon, message or proclamation.   During the mid-twentieth century Bible scholars C. H. Dodd and Rudolf Bultmann presented the idea that the Gospels and the Book of Acts were a unique literary genre that combined the literary history of the early believers’ faith and the preaching of the Gospel message and named this genre after this Greek word.  Dodd summarized this concept by using Peter’s sermons in the Book of Acts in this way: 1) The words of the prophets were being fulfilled in the “latter days” (Acts 2:14-21, 3:24), 2) This fulfillment took place in the birth, life, ministry, death and resurrection of Jesus Christ (Acts 2:22-28, 3:11-16), 3) Jesus has become the Messianic head of Israel and by virtue of His resurrection is now exalted at the right hand of God (Acts 2:29-36), 4) the Holy Spirit in the church is a sign of Christ’s presence, power and glory (Acts 5:29-32), 5) The Messianic Age will reach its consummation at Christ’s return (Acts 3:17-21), and 6) thus an appeal is made for repentance, forgiveness of sins, the gift of the Holy Spirit in the believer and salvation (Acts 2:38-40).  This proclamation was so important when heresies threatened to weaken it in the 4th century, the Nicene Creed was formed.

            Do people hear what the shepherds heard today?  If they do, do they say, “Let’s go to Bethlehem and see the baby” (Lk. 2:15-18)?  I don’t know.  The clamor of the world grows increasingly hostile and suspicious of the Gospel message, yet people still yearn to fill the emptiness inside their heart.  But the question must be asked, “How will people know of this amazing event if we don’t proclaim it (Is. 52:7, 53:1)?  This is the season for you to announce to the unsuspecting “shepherds” in your life that “a Child has been born for us; a Child has been given to us!”  You may not be announcing it to kings.  You may not be announcing it to the prestigious or prominent, but you will be announcing it to the very people who need to hear it. 
 
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 watched a red-carpet event?  They are an array of flash and glitter that attempts to out-do those in the heavens which is why they are "star-studded" (ha-ha).  In the glory days of classic film these glamorous events were a fashion designer's show case of elegance, sophistication and style.  Today they are a race to see who can show off the most flesh or be in the most outrageous get-up as actors and actresses head into the theater thus garnering the most photos and posts on Instagram and Facebook.  Believe it or not this is nothing new.  Pageantry was alive and well in the Book of Acts as well.

            Paul had traveled to Jerusalem after a tearful good-bye with the believers in Ephesus.  Once in Jerusalem he headed to the Temple to perform a ritual purification (Acts 20:13-21:36).  But when recognized by a contingency of Jews from the diaspora a riot breaks out and Paul is brought into the Roman fortress next to the Temple for protection.  When it looks like he is going to be tortured as a means of interrogation, Paul reveals that he is a Roman citizen (Acts 22:22-29) which is a game-changing detail.  Paul is eventually shipped to Caesarea (Maritima) in order to be examined by Felix who lets him languish in prison for two years.  This is no surprise as the Roman historian Tacitus described Felix as "a man who exercised the prerogatives of a king with the spirit of a slave."  Excessive rioting, incompetence and corruption caused his recall in AD 59.   He was succeeded by Festus who ships Paul back to Jerusalem for a new trial (Acts 23:12-25:12) but Paul decides to claim a right that all Roman citizens could appeal for- that he be tried in Rome.  The star-studded show is about to begin with King Agrippa at the center. 

            Let's look at the cast of characters who come along with Agrippa to hear the tent-maker from Tarsus.  Festus appears to be the most noble of them.  He became governor in AD 59 and was perceived to be a prudent and honest ruler.  Unfortunately (or oddly to his advantage) he died after 2 years in office with his character and reputation intact.  When his path crossed with Paul he did as Roman law required.  Paul appealed to Caesar, so off to Rome he would go (Acts 25:12).  But since King Agrippa has stopped by Caesarea Maritima while on vacation, why not run the case by him (vv. 13-14)?  His full name was Marcus Julius Agrippa II and he was the great grandson of Herod the Great.  Throughout his political career he remained steadfastly in Rome's good graces.  All seems to be going well until Paul introduces the atoning death of Christ whereupon Festus blurts out that Paul must be mad.  Paul denies the accusation and turns the table over to Agrippa, who according to Jewish tradition, had a mother who was deeply interested in the Jewish faith.  Did he not believe the prophets as his mother had?  It was an extremely uncomfortable moment for the king but he sheepishly deflects by asking a sarcastic question, "Do you really think you can convert me in one speech Paul?"  Paul deftly diffuses the tension by saying, "I do hope you will one day be like me, but without these chains."  Agrippa did have the ability to free Paul and remarked to Festus that had Paul not appealed to Caesar he may have done just that.  For Agrippa it was more important to garner favor from Rome and Festus so he avoided making any kind of decision that might bring controversy.
 
           However, the drama of his personal life provided enough controversy anyway.  Bernice who is mentioned in Acts 25:13 and 23 was his sister.  She had been married to her uncle Herod of Chalsis but when he died she went to live with Agrippa.  Historians Josephus and Juvenal both made note of persistent rumors that the two had an incestuous relationship.  In order to put these to rest Bernice was briefly married to King Polemo of Cilicia but she eventually returned to live with her brother.  After the Roman war she became the mistress of Titus but public opinion forced them to break off the relationship, not once, but twice.  She eventually returned and remained with Agrippa.  Bernice appears to be a pawn in many ways but she didn't mind taking advantage of the opulent lifestyle provided by each of her partners.  All in all she was like many of the rich and famous of today who search for satisfaction in worldly things only to find there is nothing of substance behind the glitter and glam.

            And so were Festus and Agrippa.  Whether altruistic or concerned about public opinion those on the red carpet, good or bad, still fall short of God's righteousness and need a Savior just as much as the rest of us.  We may not stand before kings and governors as Paul did but we do stand before people who are in need of the Gospel message just as much as they are.  Are we prepared as Paul was to give a testimony of how we came to believe what we believe?  The outcome is not up to us, but taking the opportunity to do so is (Acts 26:1).

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

          For those who are "into it", history is a fascinating study.  I was reading through a portion of Acts one day and the thought struck me that "church" history from its earliest days was no different than what occurs within the church at large today.  Our culture with all its possibilities and with all its limitations was a carbon copy of the culture the early believers lived in.  They faced challenges from within (Acts 5:1-16, 6:1-7) and without (Acts 8:1-3, 12:1-3).  Throughout the history of this vehicle Jesus chose to proclaim His message, history has repeated itself over and over again.

            It is interesting to note that with every challenge the early believers faced, once corrected or resolved, the Gospel was able to move forward.  In the case of Ananias and Sapphira once the Lord's judgment on their deceipt was public the believers recongnized that God was just as active among them and as serious about their devotion as He was when their forefathers wandered in the wilderness on the way to the Promised Land (see Num. 12:1-16 and Num. 16).  With every challenge there also came a rapid expansion of the Gospel.  Luke notes that the response to the demise of Annias and Sapphira was reverence and awe (Acts 5:11) along with an increase in both miracles and converts (vv. 12, 14).  The same was true after the issue of uneven benevolence was resolved by appointing deacons to oversee the distribution of food to the needy widows.  Widows of both Greek and Aramaic circles were satisfied and numbers increased (Acts 6:6-7).

            While it is not pleasant, persecution actually furthers the expansion of the Gospel in two ways.  In the first sense, when the identifiable leaders of the early church are arrested or martyred it compels others to step forward and proclaim the Gospel in their place.  We don't know much about the "second string" on the Gospel ball field, but we do know they made an impact because the "Church" did not die.  Instead it carried on.  One of the more notable stories involves a more well-known personality.  After Stephen's death and compelled by Saul's "ravaging" persecution of believers in Jerusalem the early church is scattered (Acts 8:4) but this also places disciples like Philip in places where the Gospel is not only heard, it is received (vv. 5-13).  Secondly persecution by its geographic aspect forces people to move away broadening the physical area where the Gospel is shared.  Take the aforementioned Philip as an example.  He leaves Jerusalem and ends up in Samaria- an interesting twist in itself as most devout Jews avoided this area like the plague!  Apparently Philip now understands the Gospel is meant for Everyman and he's up to the task to make sure Everyman hears it.

            Sadly the remainder of church history does not have the same result yet the parallels between the days of Acts and this writing remain.  When I look over the centuries that followed after that which is recorded in Acts, I am saddened to see the erosion of purity and strict adherence to God's Word.  But even then believers were admonished to be watchful and discerning considering thoughts and ideologies that were being introduced in their midst (1 Tim. 6:20-21; Titus 2:1, 3:9; 2 Pet.2:1-2; Jude 1:4).  A disheartening trend is the infusion of outside beliefs and philosophies which are no longer disregarded but fully embraced within Christendom (Socialism and the New Age to name two).  Perhaps the most misguided union was that of Liberalism and Biblcial Studies.  Understandably introduced into Christian thought as a result of WWI and WWII, it was never reviewed or reconsidered when its principles not only eroded Biblical authority but even rewrote it (a definite "no-no" in God's eyes- Rev. 22:18-19).  However an interesting observation can be made: when sound doctrine is adhered to the church grows in spite of persecution.  But as Liberalism in Biblical interpretation grew, the decline of the church's role in culture and society began.  Sound doctrine replaced by deconstructionism also replaced the people in the pews with empty spaces.

            Yet hope remains that the Gospel will still go forth as it did in the days of Acts.   In recent years a tiny virus threatened to shut down the world.  Churches alongside businesses and other public institutions were closed to hopefully ward off the spread of Covid 19.  At first it seemed to be the final death-blow to the preaching of the Word until local congregations discovered the power of the Internet.  People were struggling.  They needed answers and lo and behold, churches which stood solidly on the Bible and preached straight from its pages saw an amazing amount of growth thanks to their on-line presence.   There are sitll nay-sayers.  There is still antagonism and out-right persecution in many places around the globe.  But the Word is still going forth as well.  How are you a part of it?  Hopefully you are like Philip or the many believers we don't know about in Acts that scattered and took the Gospel with them.  No matter where you are, or what you are doing, it is what Christ commands you to do (Mt. 28:18-20; Acts 11:19-23).  If there is anything we can learn from the early church in Acts today, it's that it's time to get the Word out!
 
Ann H. LeFevre, M. Div.
https://www.annhlefevre.com;Olivetreeann@mail.com; https://linkedin.com/in/annhlefevre; https://www.facebook.com/ann.h.lefevre