When I was in Greece in 2005 we road through the countryside by bus but the pilgrims in Paul's day would come through the Gkoina Mountains to Delphi on foot to walk along the Sacred Way.  Their destination was the Temple of Apollo, built on the side of one mountain and overlooking a beautiful valley below.  In its chambers the Oracle of Delphi held court.  The prophetess would begin her ritual by drinking from the Castalian Spring to obtain the gift of prophecy from Apollo and then proceed to the temple crypt where she inhaled fumes of burning laurel leaves and barley meal.  After the ingestion of the spring's (most likely drug infused) waters and the intoxicating fumes of the  laurel and barley she would then take her place on her famous tripod (stool) and enter into a trance.  It was believed that as she babbled and convulsed, Apollo's wisdom would be given to those seeking answers to their questions (but only to those who paid dues to the treasury of course!).  The seekers never seemed to question that most of the time her messages were ambiguous and noncommittal, sometimes even incomprehensible.  But her influence and "wisdom" was continually sought after until A. D. 393 when the emperor Theodosius rose to power in the Byzantine Empire and abolished the Oracle and other pagan cult practices.
     The history of the Oracle at Delphi has the feel of an old fairy tale, but in reality it is much darker.  The Oracle's famous symbol was that of a snake, Pythia by name, and it traced back to Greek mythology and underworld deities.  However, this pagan cult reached far beyond the borders of Delphi.  When Paul was in Philippi, he encountered a slave girl whose psychic powers were connected to Pythia (this is not obvious in our English translations but it is in the Greek) and the Oracle of Delphi (Acts 16:16-24).  The encounter seems brief but underscored with all the intensity of an Alfred Hitchcock thriller.  Apollo's Temple has only a few columns standing and the glorious treasuries that once lined the Sacred Way are remembered by only a few stones.  But Delphi was anything but harmless in its heyday.  Even the church, especially the believers in nearby Corinth, struggled with its influence upon worship and the understanding of God's wisdom.  Yet Paul confidently wrote that though the world may consider the Gospel to be foolish, it held the power to release men from evil (1 Cor. 1:18-25) endow them with true wisdom.  And in God's power Paul healed the slave girl with the python spirit.
     The ancient voices of Delphi claimed they held the answer for those seeking wisdom.  They claimed they had the power to reveal the destinies of the great and small.  But their wisdom was costly, not just in the monetary sense as the treasuries and offerings testify, but down to the seekers' very souls.  Those voices still cry out today and people are still eager to listen to them.  From stock market and financial gurus, exercise and fitness experts, to doctors, analysts, and spiritual leaders, and everything in between people are seeking solutions to the questions they face in the course of life.  More often than not they come to realize these sources do not offer the long term peace or wisdom they actually seek.  Even believers can get sucked into thinking these worldly "wisdom-givers" have solutions to the questions life brings their way.
     Are these sources really the place where we should be seeking wisdom?  And is this truly the wisdom we should seek?  Paul considered our source of wisdom to be different.  He wrote, "And when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony of God.  For I determined to know nothing among you except Jesus Christ, and Him crucified.  And I was with you in weakness and in fear and in much trembling.  And my message and my preaching were not in persuasive words of wisdom; but in demonstration of the Spirit and of power that your faith should not rest on the wisdom of men, but on the power of God."  (1 Cor. 2:1-5)
     Although there are many voices today proclaiming to offer wisdom, the believer must turn his or her ear to Christ.  While others seek answers from conventional sources, believers find their answers in Christ, the most unconventional source of all in the eyes of the world.  Some people still seek other worldly signs for direction, and some people will insist  on relying on the knowledge of the experts, but for the believer there is only One source of true wisdom and guidance, and that is Jesus Christ (1 Cor. 1:26-31).

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

            I have met two people in the last month who are convinced they’ve met me somewhere else.  I do not remember meeting them (sorry!) but they are positive they have seen me before and we’ve held conversations.  Now, it’s true my memory is not what it used to be, but I’m fairly certain I’d remember meeting and holding a conversation with someone to the extent they are claiming we’ve talked!  I think I have a familiar kind of face.  It’s not a show stopper, but it’s not unpleasant so perhaps they are confusing me with someone else.  It’s easy to get faces and people mixed up especially when it’s just a casual encounter.  But that was not the case for Paul and Barnabas when they entered the small city of Lystra in Acts 14:8-18.

            When Paul and Barnabas arrived in Lystra they immediately went to work proclaiming the Gospel.  Even though they had just barely escaped a plot against them in Iconium, it did not stop them from heading 20 miles east to continue the ministry God had given them.  While he is preaching Paul locks eyes with a man who has been crippled from birth.  An attentive listener/reader will recall a similar event in the ministry of Peter (Acts 3:2-10; 9:32-35).  The difference here is that no words are exchanged.  Paul looks at the man and tells him to “Stand up on your feet!”  Once again the healing of someone is attached to the proclamation of the Gospel.  In Old Testament times a miracle was confirmation that God was at work in the midst of the people.  It is no different here.  The power of the Holy Spirit is clearly working through Paul demonstrating that God is present in this healing.  However, instead of a Jewish crowd which would naturally see the connection, this crowd is predominantly Gentile and this fact will put Paul and Barnabas into an unusual and uncomfortable situation.

            The town I live in has a restaurant called the Tom X Inn.  Its origins are documented by three local tales: 1) it was established by an unidentified settler who was killed by Indians, 2) it was a brothel, hence the X in its name, and 3) it is widely believed to have been established by Tom Mix, a famous cowboy and silent film star who owned and operated a Dude Ranch on this location.  Some say it is even older than that and connect it to the Underground Railroad.  Of course with a murky history like that there are also ghost stories attached to the building.  Paul and Barnabas encountered a reaction to the lame man’s healing that was thoroughly entrenched in local history but at first they were unaware of what was taking place due to the fact that the crowd was responding in their local dialect (v.11).  The Lystians believed that the gods Zeus and Hermes had once visited them in human form but they were ignored and disrespected at first.  Finally an elderly peasant couple offered them hospitality.  As a reward when a massive flood hit the area, the couple was spared while their neighbors perished and their humble home was converted into a gilded temple in honor of Zeus and Hermes.  When they died Philemon and Baucis (as they were known by) were turned into lofty trees.  This myth was ingrained in the minds of those who lived in Lystra and they didn’t want to make the same mistake again.  It was obvious there was some divine attributes bestowed upon these two men so the first order of business was to prepare a sacrifice and pay them homage.  The priest of Zeus was called in to orchestrate the proceedings (Acts 14:11-13).

            When Paul and Barnabas realize what is taking place they are horrified.  They rush into the crowd “tearing their garments” to express extreme distress and try to set the record straight.  They point out two important facts.  First they are human (v. 15) and the good things the Lystrians experience are from God above and no other source (v. 17).  They barely convince the people but they manage to ward off the sacrificial ceremony (v. 18).  It is the first sermon in Acts to a purely pagan, polytheistic crowd.  Paul begins by contrasting “these worthless things” (pagan gods such as Zeus and Hermes) to “the living God” who is the Creator of all they enjoy (vv. 11-17).  We can learn a lot from this approach.  While Paul acknowledges the futility of their pagan beliefs, he also finds a common point from which to begin his Gospel message within it- everything has a beginning.  Paul and Barnabas attributed that beginning to the Living God, the true God the Lystrians had “missed”. 

            People today are just as confused about the Living God as the Lystrians were.  They know about Jesus, but they have a number of ways to identify Him that are incorrect of incomplete.  He is a misguided but nice guy, a great teacher or prophet, a god among many gods.  It is up to us to actually take and use those incorrect or false assumptions as a starting point to introduce them to the truth through God’s Word.  For Paul the correction began with a respectful question, “Men, why are you doing this?  We can do the same by simply asking “Why do you believe that?” and let the conversation flow from there.  Are you ready to dissolve someone’s confusion?  Listen to them and then open their eyes to the Truth (Col. 1:28; 2 Tim. 2:15; 1 Pet. 2:9).

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

            Tobias followed after his father who was walking at a rapid pace through the streets of Pisidian Antioch.  He could see the marks of history on every building illustrating its beginnings around 300 B. C. by Seleucus Nikator in honor of his father Antiochus.  He sighed as his feet hit the road.  They were headed to the synagogue AGAIN, as if they didn’t go there enough!  Apparently there was a traveler in town who just had to be heard and Tobias was required to go and listen.  There definitely were times when he wished he could be like his sister and stay home to tend the house!

            The Jewish population in Pisidian Antioch was rather large.  Many of the long standing families there had been transplanted to this location under the Selucids during that span of time between the two portions of Scripture we call the Old and New Testaments.  Traveling to this location was treacherous.  It was situated 100 miles north of the Taurus Mountains along a barren route often flooded by swollen mountain streams and plagued by bandits the Romans hadn’t gotten under control yet.  But living there did have its privileges.  Since Pisidian Antioch was the leading “colony city” of the Galatian province it was exempt from imperial taxes and allowed local autonomy.  While not the most accessible city, Paul felt it was important enough to travel there in Acts 13:13-52 to proclaim the Gospel.  When Paul and Barnabas arrived in this important city their first order of business was to establish a connection with the Jewish community at the synagogue.

            Synagogues at this time were more than just a house of worship.  They were the hub of Jewish life.  Not only were they a place of spiritual connection, they were the center of religious education, social gatherings, judicial decisions, and acted as a “civic center” for young and old alike.  The hierarchy within the synagogue always included a “ruling elder”, but it wasn’t uncommon for anyone who had held this position to retain it and sometimes it was bestowed upon a man as an honor which explains why it can occur in Scripture in the plural form.  The ruling elder was responsible for worship, appointing lay members to lead in prayer and read the Scripture lessons from the scrolls.  He would also invite guests to deliver the homily on the day’s passages if he felt they were suitable and up for the task.  It appears in that in Acts 13:15 Paul has met the criteria as he is asked to speak after the Law and Prophets have been read.  While the homilies were always geared toward individual style, the order of worship did not stray too far from a set pattern.  

            There were six parts to the order of worship within the synagogue: 1) the recitation of the Shema (based on Dt. 6:4-9; 11:13-21; Num. 15:37-41); 2) prayers; 3) the Torah reading (which was divided into portions and read by several laypersons); 4) a reading from the Prophets; 5) a homily on the day’s readings which was optional, depending on the availability of a suitable speaker, and 6) the priestly blessing (based on Num. 6:22-26), or in the absence of a priest, a benediction pronounced by the ruler of the synagogue.  Based on this protocol and the time of year Paul is traveling some scholars have speculated on what passages Paul addresses in his homily at Pisidian Antioch.  But while they have made several plausible and educated guesses we really don’t know.  What we do know is that Paul makes an impassioned plea using the Law and the Prophets to present the Gospel and prove Jesus was the promised Messiah.  There is an interesting outcome.  On the following Sabbath when Paul is scheduled to speak again, the God-fearing Greek audience practically out numbers the curious Jewish audience.  They have understood the previous week’s message and want to hear more but the Jewish contingent is not convinced so the Pisidian Antioch mission ends on a mixed note.

            In the early days of American history the church at the center of town often acted in a similar fashion to that the synagogue.  It was a place of worship, doubled as a school and housed town meetings when needed.  Even our “Order of Worship” still echoes some of the elements of the synagogue service.  But the church is far from being the hub of the community and while the synagogue remains an important element in Jewish life, there is still a similar struggle for influence between pop culture and faith.  One quick search on the internet and you will find hundreds of websites that discuss the question, “What does it mean to be a Jew?”  It is easy to see why when you look at the course of American history and the different world view influences that have been brought into today’s culture.  However, the opportunity to share the Gospel Truth remains the same and Jesus commanded us to do so (Mt. 28:19-20).  So, how will you and your congregation engage your community in order do so.  Paul always went to “the Jew first, and then to the Greek” (Rom. 1:16; Acts 13:15) by starting out in the synagogue and it gave him a platform in Psidian Antioch to have an effect on a number of people.  How will you reach them (Is. 52:7; Rom. 10:14-15)?           

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

            It’s inevitable.  At some point, on any given day, in a variety of circumstances, and involving a number variables, something is going to disappoint you.  The worst disappointments will come when someone you admired, respected or depended upon will let you down.  They will make a promise they can’t or don’t keep or worse yet they will do something that makes a shambles of your trust causing you physical and psychological harm (or perhaps both) that lasts well beyond the initial moment of disappointment.  It sounds simplistic to say it this way, but in this fallen world (Gen. 3), it is a part of life that we will never escape until Jesus returns.

            We rarely think of Paul, the bold and successful evangelist of Acts, as someone who was personally familiar with disappointment, let alone, someone who failed at dealing with it.  But Paul was just as human as we are and in Acts 13:13 we are given a foretaste of one of Paul’s biggest disappointments- a young man by the name of John Mark.  He grew up in the Jerusalem church (Acts. 12:12) and is considered to be the author of the Gospel of Mark.  In Acts 13:4 John Mark is selected to accompany Paul and Barnabas (his cousin) on their first missionary journey.

              The Greek word to describe John Mark’s role on this mission is hyperetes.  This word can be used in 3 ways.  First it can be used to define a person who waits on and carries out the wishes of a magistrate or public official (Mt. 26:58; Mk. 14:54; Ac. 5:22, 26). Secondly it is used of the person who handed the scroll to the reader and then returned it to its storage place during worship in the synagogue (Lk. 4:20) and thirdly it can be used in a general sense of someone who is an attendant, associate, or minister in any kind of work (Jn. 18:36; Ac. 13:5).  Many commentators place John Mark’s role on Paul’s first missionary trip in this third definition.  But for me, this is too broad.  If John Mark was just an assistant who helped Paul and Barnabas with whatever they needed, he could easily be replaced with another helper.  I can’t see Paul being THAT upset over such a nominal role.  In Acts 13:13 we read that John Mark leaves the mission quite abruptly and returns to Jerusalem.  But we are never given an explanation as to why.  However, a few chapters later (Ac. 15:36-41), when Barnabas suggests reinstating John Mark for the second missionary trip, Paul vehemently opposes it.  It appears to me that Paul’s disappointment over John Mark’s hasty return home was more than the evangelist was ready to deal with but it had to be more than something as simple as bringing Paul his morning cuppa and making sure there was a water bottle at the preaching lectern. 

            Many have speculated on the reason why John Mark left so quickly.  Was he intimidated by the journey?  That is possible.  The route the entourage was about to take was one of the most dangerous and demanding in the Roman Empire.  Could it have been health related?  That is possible too.  It was common for people to contract malaria in the Pamphylian lowlands where Paul et al had just come from.  Was John Mark jealous for his cousin Barnabas whose role was decreasing as Paul’s was increasing?  This could be true as could a theological difference in opinion.  The Jerusalem contingent of believers was squarely grounded on Torah but the recent council had decided the Gentiles had leeway there (Acts 15:13-21).  Did John Mark have an issue with that?   The early church leader Chrysostom thought John Mark just wanted to see his mother!  We will never know what caused John Mark to leave.  What we do know is that his desertion cut deep into Paul’s heart and it not only affected the relationship between Paul and Peter’s protégé, it affected the relationship between Paul and Barnabas too.

            How do you deal with disappointment like this?  Do you let the anger and bitterness you feel over that disappointment control you?  Do you withdraw from trusting others because of the hurt and sorrow over that broken relationship?  Do you attempt to work out a solution with the one who has disappointed you if they recognize their failure or do you hold it against them in the form of a grudge?  When we are disappointed in life, as Paul was with John Mark, the Bible offers only one solution- reconciliation.  That is a tall order!  But it is truly possible through the inner working on the Holy Spirit.  After Barnabas and Paul parted and went their separate ways we do not hear about John Mark for almost 20 years.  Somehow, someway and somewhere during that time frame, Paul came to grips with his disappointment and he managed to put it aside and reconcile his differences with John Mark.  Barclay wrote in his commentary on Acts, “When he re-emerges 20 years later, John Mark is the man who has redeemed himself.  Paul tells the Colossians to receive him if he comes to Colossae (Col. 4:10).  And he tells Timothy just before his death that John Mark is very useful to me (2 Tim. 4:11).”  Paul recognized that both he and John Mark had a bigger task at hand, spreading the Good News, and it was important that they do it in unity.  Unity is our goal too and we are to forgive those who have disappointed us just as Christ forgave us when He died on the Cross (Mt. 5:21-26; 6:12; 18:15; Rom. 5:10; 2 Cor. 5:18). 

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

            My youngest sister was named after our great-grandmother, Sara MacKellar.  When Sara Kimberly Hamilton was born, Sara MacKellar was still alive so to avoid confusion, she was called “Kimmy” a nick-name of sorts derived from her middle name.  After her earlier childhood, Kimmy made it quite clear she liked the more adult sounding “Kim” but by high school, she preferred being called by her first name so all her friends called her Sara. Whenever I refer to her in public now, I try to call her Sara, because I know she prefers that, but truth be told, she will always be “Kim” in my heart for that is the little sister I loved to see waiting for me on the front steps with our dog Pepper when I came home from high school.

            When we read the Bible we tend to approach names in several ways.  We most often use them to recognize prominent figures like Moses.  Sometimes they help identify an era.  But many times and especially if the names are not recognizable to us we gloss over them and move along not realizing that those very names are significant bits of information in the passage.  That point could not be stronger than when one reads through the Book of Acts for names there not only help us to date the event (information that is very important to the 21st century mind) but also to underscore just how much the Gospel was impacting the culture of the time.  This is particularly true of Acts 13:4-12.

            A little background on names and positions in the first century is helpful here.  In Acts 13:6, Sergius Paulus is named as the Proconsul of Cyprus.  The term proconsul means that Cyprus was a province governed by the Senate and not the emperor.  The name Sergius Paulus is mentioned twice in historical documents concerning Cyprus.  The NIV Archaeological Study Bible notes that Romans typically had 3 names: a pranomen (personal), a nomen (indicating one’s clan) and a cognomen (which identified one’s particular branch in the clan).  However Luke has only identified this man’s nomen and cognomen leaving us to do a little historical research to clearly understand who he was. This Sergius Paulus is most likely the one who held an administrative position during the reign of Claudius in AD 41-54.  This date coincides nicely with the estimated date of Paul’s first missionary journey.  Luke features this man’s nomen and cognomen rather than his personal name to demonstrate his high standing.  The Pauli “family” was one of Rome’s most influential families producing many officials throughout the empire over a long period of time.  Simply put, this man held a high position with honor.

            In contrast to the altruistic Sergius stands one of his confidants, Bar-Jesus (Hebrew), also known as Elymas (Arabic meaning sage or charlatan depending on one’s character), whose secondary name is associated with his role as a fortune teller in the personal entourage of this administrator.  Barclay notes, “These were superstitious times and most great men, even intelligent ones, kept private fortune tellers who dealt in magic and spells”.  When Paul and Barnabas encounter the soothsayer who is trying to sway Sergius away from the Truth the stage is set for a fiery climax.  Elymas has launched an all-out attack on Paul and Barnabas.  It was not a smart move on his part!  Luke notes that Paul “filled with the Holy Spirit” (a clear indication that Paul is not acting on his own behalf but that of the Lord) looks the deceiver directly in the eye and with a barrage of Old Testament references to the Lord’s character and nature calls him out by making a word play with his name.  He is not the son of the savior (Bar-Jesus); he is the son of the devil.    The ironic outcome is Elymas, the one who is supposedly revealing divine light will not be able to see the light of day for a time (v. 11).  The end result is that Sergius is fully convinced about Paul’s teaching of the Lord (v. 12).  The power of the Gospel is undeniable.

            Another dual name identification takes place within this passage for at this juncture the name Paul overtakes the name Saul.  From here on out, there will be no mention of both names concerning the evangelist.  Perhaps it is because from this point on Paul’s ministry is most fruitful among the Gentiles, but he never veers from his routine of going first to the Jews in the synagogues and then to the Greeks (Rom. 1:16-17).  So why would Luke put all these naming details in his letter to Theopholis, the original recipient of this “book”?  I think there are two important reasons.  First, the truth of the Gospel and the spread of the Christian faith is always grounded in reality.  It occurs in real places, in real time, and through real people.  That has not changed!  Every time you share your faith with someone, it happens in a real place, at a specific time and with real people.  It’s not a fantasy that takes place in a galaxy far, far away.  Secondly, it is attached to real people who have names which identify them.  They are not fictional characters and neither are you!  So when you share the Gospel with others and they are affected by it, perhaps even coming to faith, you are adding to the story of faith begun in the pages of Scripture.  Isn’t it great to be a part of a story that carries that kind of impact?  (Acts. 8:4, 25; 1 Cor. 23; 15:11; 2 Cor. 2:4-5)

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

            After living in New Jersey for the majority of my life, moving to Pennsylvania in 2003 was a challenge in that I left behind family, friends and my church home.  Jeff and I were excited about the move and we certainly saw God’s Hand in bringing us here.  But I was in the midst of my seminary studies as well as holding down a part time job and I wondered how I was going to feel connected to my new community when I had so little time to spare!  The answer came in a listing I saw in the community newspaper one week.  It was a Scrapbooking club that met at the Catholic Church just down the road from me.  Since this was a favorite past time of mine, I knew it would be a nice mid-week break and a way to get to know people in a very non-threatening way.  What I didn’t realize was that not only was I about to make some new friends, I was also entering a mission field!

            Most Christians are hesitant to share their faith.  Why is that?  Considering all the wonderful blessings that come in placing our trust in Christ, you’d think we’d all be bubbling over with the Good News.  There are two reasons most Christians hold back from sharing the Gospel.  The first is that they don’t want to appear “different” or “strange” in the eyes of the non-believer.  The second is that they feel they “do not know enough about the Scriptures” to adequately share their faith.  It’s true that the prominent evangelists of the Book of Acts, Peter and Paul, had some pretty hefty training.  Peter was taught by Christ Himself and Paul was a Pharisee.  But if you seriously read between the lines of Acts, you will soon realize that the rapid spread of the Gospel was not only the result of these two men, but also due to countless unnamed believers who took what they heard from Peter and Paul and brought it back to their homes and communities.  In the Christian classic Out of the Salt Shaker and Into the World, author Rebecca Manley Pippert eloquently suggests that it is not through fancy words or masterful handling of Bible passages that peoples’ lives are touched.  It’s the friendship you have with them and the willingness to simply present what Christ has done in your life.  The starting point of every moment the Gospel is shared is the moment you become someone’s friend.

            Understanding where non-believers are, and being able to relate Scripture to those circumstances does not require years of Biblical Study (although it does build your confidence and skill).  But knowing Scripture does help to present the Gospel in numerous ways.  Consider three of Paul’s sermons in the Book of Acts (13:14-52, 14:8-18, 17:16-34).  In each of these scenarios Paul presented the Gospel to his listeners in a completely different way, but each example spoke directly to those who were hearing his message.  Whether he was reciting a short history of God’s interaction with Israel (to the Jews in Pisidian Antioch), recounting and debunking folklore and myth (to the Gentiles in Lystra), or taking note of local history and customs (to the Athenians and leaders at the Aeropagus), Paul always concluded with what Christ had done in his life and what Christ would do for those who accepted Him as their Savior.  In each of these accounts Paul’s method offers great principles for us to put into practice: 1) Tailor your presentation to your audience.  Use terms and illustrations they can understand.  2) Be logical and concise.  Keep the Gospel as straight-forward as possible.   Make no excuses for its message.  Be bold.  3)  Follow the leading of your heart to speak and be prepared at all times.  Don’t pressure yourself to make a perfect presentation.  Remember that you are not personally responsible for the outcome.  That is in the Lord’s hands and He works in you and through you just as you are.  However, you must be available to bring the Word wherever you go.  Paul wrote to Timothy, “Be diligent to present yourself approved to God as a workman who does not need to be ashamed, handling accurately the Word of Truth” (2 Tim. 2:15).   It is perhaps the best advice for any believer in any age.  The best witness for Christ is one who truly knows what he or she is talking about.

            One evening as I sat with my Scrapbooking friends the topic of churches and doctrine came up.  By this time everyone knew I was in seminary and lovingly called me “the expert”.   There was a great deal of curiosity as to the difference between what Catholics and Protestants believe.  There was also an eagerness to have a Bible study which looked at those differences.  We ended up meeting six times, covering a variety of topics (all based on their questions), examining church documents and comparing them to Scripture passages.  They particularly enjoyed seeing what the Bible actually said about what we are to believe.  I do not know what seeds were planted during those studies and our group has since gone its separate ways.  But one thing I do know is this- it all began when we became friends.

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

            The city of Caesarea Maritima lies in ruins today, but the Mediterranean Ocean still glistens by what was once the harbor and is as beautiful as ever.  The remarkable planning and building of this city is credited to Herod the Great.  The port, with it breakfront and gigantic statues, must have been a wonder to see, and the city was quite appealing with all its finery and amusements.  So it is not surprising to find Herod Agrippa 1 making an appearance in its massive theater in Acts 12:19-23.  What is surprising is what takes place during that appearance!

            The name Herod is used frequently throughout the Gospels and the Book of Acts but what is confusing to many readers is that the name refers to four different Herods.  The first is Herod the Great who is ruling over the region including Bethlehem when Jesus is born.  The second is Herod Antipas who is presiding over Jerusalem and Palestine when John the Baptist is preaching and Jesus is put on trial.  The third is Herod Agrippa I, the grandson of Herod the Great.  We will look at him more closely in a moment.  The fourth is Herod Agrippa II, obviously Herod Agrippa I’s son.  He is the Herod whom Paul will eventually stand trial before.  But for now, let’s look at Herod #3.

            Educated in Rome, friend of both Claudius and Caligula, a man with an addiction to luxury even though he did not have the means to support his lifestyle, Herod Marcus Agrippa, was born into a powerful family tree that ruled over the Judean region for several generations.  His extravagant taste for life eventually landed him in jail when his creditors finally caught up with him, but he was later freed by Claudius and after a power struggle between Claudius and Caligula was granted authority of the territory that was formerly held by his uncle Philip the Tetrarch.  At some point during his reign he had a quarrel with the Phoenician coastal cities of Tyre and Sidon and while he was vacationing in Caesarea Maritima officials from these two cities found a listening ear in his personal servant and managed to get an audience with the king.  Knowing a good publicity opp when he sees one, Agrippa agrees to hear their plea during a celebration of the emperor’s birthday.  Thanks to the historian Josephus we have further information on this event to fill in the succinct details recorded in Acts 12.  Verse 21 tells us that Agrippa donned his royal robes, took his place on his throne and delivered a public address.  Josephus added that this speech was delivered in the theater (which had amazing acoustics) and noted that Agrippa’s robe was made of silver which glistened radiantly in the morning sun.  The spectacle prompted the crowd to cheer and call him God and Agrippa did not stop them.  Luke tells us that this displeased the Lord so much that “the angel of the Lord struck him down” and he was eaten by worms and died.  Josephus’ account also records that Agrippa was stricken with pain when he did not stop the crowd from worshipping him, immediately carried off to his bed chamber and that he died 5 days later.  There is a great amount of parallelism to the demise of Agrippa and the judgment of other rulers and leaders who placed themselves on par with the Lord of All (see Ezek. 28:1-10 for example).

            One cannot help but see parallels to Agrippa in the rulers and authorities of our day.  Pride, self indulgence, excessive wealth at the expense of the masses, power and pomp are bench mark characteristics that can be found in high places all around the world.  Agrippa’s end seems rather abrupt in these short verses and extremely painful after such a huge build up by his own ego and the praises of the crowd.  But his story is a reminder to us that while it may seem that men are in control of their destiny and power-mongers may claim they are masters of their own fate, the truth of the matter is “God is still in control” and there is not a ruler or authority who is in their place unless He deemed them to be there (Rom. 13:1-2).  Psalm 2:1-4 and 10-11 admonishes those in authority to serve the Lord with reverence and Is. 40:21-23 warns them that the Lord will bring rulers who defy Him to nothing.  In fact throughout the book of Psalms one fact is made clear: the Lord is to be feared (Ps. 47:2) because He is the One who ultimately rules over all the nations (Ps. 9:7-8; 10:16; 22:28; 46:10).  In the New Testament we see this authority also applied to Jesus (Eph. 1:20-22; Col. 10).  So while it may seem that those in authority who mock God’s ways and carry out oppressive and evil policies have it made, ultimately they will be held accountable for what they have done and God will judge them accordingly just as He did with Herod Agrippa I.  It’s not easy to suffer under evil and oppressive authorities (2 Tim. 1:8-14).  We do not know when God will call them out, but we can rest assured that if He kept His promise of judgment with the likes of Agrippa I, He will also do the same with those in authority today that act the same way (1 Thes. 5:1-3).

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

            In 1737 a man by the name of Daniel Brodhead moved into the area now known as East Stroudsburg and settled there with his wife Esther and their six children.  Their new home was nestled between two waterways, the Analomink River and the Delaware River, with their nearest neighbor over 10 miles away.  Considered wilderness and nick-named the “Village Across the Creek”, East Stroudsburg remained a sleepy little town until the arrival of the Delaware, Lackawana and Western Railroad in 1854 thanks to Robert Brown who struck a deal with the railroad officials when granting them the land they needed for the required rights of way.  After bringing the railroad into town, Brown also initiated a petition to incorporate East Stroudsburg opening the door for industry to succeed along the railroad’s periphery.  Foundries, silk mills, cigar and match factories and many other industries followed.  Tourism and education also expanded.  Between 1901 and 1939 the railroad served 36 resorts and in 1893 a privately owned two-year school opened with the enrollment of 320 students.  Today, 151 years after East Stroudsburg’s incorporation, East Stroudsburg University is one of the leading colleges in the Northeast Pennsylvania region, tourism is still a main draw to the area and the Lehigh Valley Hospital- Pocono proudly cares for its patients where Brodhead’s homestead once stood.  Would Daniel have envisioned what Brown brought to fruition?  Maybe not, but there was one city in the first century A.D. that was truly visionary and knew exactly what the Lord wanted them to do about it.

              In Acts 11:19-30 we are introduced to the church in Antioch a bustling metropolis with a glorious history.  Established by Seleucus Nicator who named it after his father, Antioch was the third largest city in the Roman Empire with anywhere between 500,000 to 800,000 inhabitants.  Noted for its beauty thanks to its location in the fertile plain of the Orontes River and close proximity to the Mediterranean the city also boasted privileged status as a “free city” meaning it had a measure of self-jurisdiction and was exempt from provincial taxes.  There was a wide range of religious activity here as well.  About five miles from the city a large cult center which blended the worship of the Greek goddess Daphne and her consort Apollo with the Assyrian goddess Astarte.  The pagan worship center raked in large profits from cult prostitution which garnered disdain from Rome’s elite but continued to thrive nonetheless.  The Jewish community was also strong.  Some of the Hellenist Jews (who arrived after Stephen’s martyrdom; Acts 8:1) were active in local government but others seem to have remained a unit unto themselves with a small degree of self-government.  With such a large degree of religious freedom and diversity the stage was set and the audience ready for the Gospel to be heard and embraced.

            John Polhill in his commentary on Acts wrote, “Cosmopolitan center and port center that it was, it is not surprising that the Christians in Antioch caught the vision of an empire-wide mission”.  Looking over the passages where this illustrious congregation is introduced to us reveals some characteristics that empowered the believers in Antioch to be as visionary and successful as Daniel Brodhead and Robert Brown.  In 11:19-20 we see that the believers here “spoke to everyone”, both Jews and Gentiles in terms they understood.  To the Jews, Jesus was the Messiah.  To the Greeks, He was Lord; a term which was much more familiar to them.  Their passion to share the Good News was not limited to a select few.  As a result their numbers increased rapidly.  Verse 21 records that these believers did not attribute their success to their own efforts but “recognized the hand of God was with them”.  Why, because the massive increase of those who believed could only have been initiated by God and this was attested to by the work of the Holy Spirit.  They were not solely involved with evangelism.  They developed leadership (vv.24-26) and encouraged unity by supporting other believers who were in need (vv. 27-30).  Of course their most notable contribution to the spread of the Gospel was the commissioning of Paul and Barnabas (Acts 13:1-3).

            With such a fine example set before us, the passage depicting this congregation who holds the distinction of the first disciples to be called Christians (11:26) challenges us to look at our own congregations and see how we measure up.  What kind of reputation does our church have in our community?  Do our neighbors see us actively sharing the Gospel in word and deed?  Are we developing leaders among us and sending others out from our own congregation?  Are we supporting other churches who might be going through a struggle and need our help?  Can we see the Holy Spirit working among us?  Careful examination of the answers to these questions should both spur us on to do more and bring us to the Lord for direction.  When our congregation is excited about accomplishing these tasks, we will join the ranks of those believers in Antioch who saw God at work in their city and beyond.

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

            When I was in grammar school and my mother said, "Do your homework", it usually meant, "Get busy and get that homework done or there'll be no dessert for you tonight"!  I can’t say I was all that eager to do it, but if I wanted that sweet treat later on, I got busy and accomplished the task.  When I would say, "Do your homework" to my teenage sons, it was often met with a groan and after some procrastination it usually got done.  Any time someone says, "Do your homework" to me now, I know it's less about the academic kind and more about research for an upcoming purchase because, like most people, I don't want to spend my hard-earned money on a product that won't last.  “Homework” of the commercial kind involves price shopping, reading reviews and comparing different companies who produce the same thing.  Which one will be best for me?

            Homework is critical when facts are involved, for without the proper information, one can draw a conclusion that is false and inaccurate.  Nowhere is this more crucial than when reading God's Word.  Such was the case concerning a devotional about Cornelius, written by a well-known author, which a friend sent to me a while back.  The story of Cornelius is found in Acts 10.  The author took great pleasure in pointing out that Cornelius, as a centurion in the Roman army, was a "bad guy", stating that he "hung out with the wrong crowd, ate the wrong food, and swore allegiance to Caesar".  But the author was wrong.  Scripture is very clear that Cornelius was quite the opposite!  Verse 2 introduces us to a "devout man who feared God", "gave alms to the Jewish people" and "prayed continually".  Jews to this day consider almsgiving and prayer (along with fasting) as the most important aspects of piety and godliness.  One commentary even noted that because Cornelius is mentioned by name it meant that his demonstration of faith was well-known among the early believers.  That doesn't sound like a bad guy to me.

            The story of Cornelius also shows us an interesting side of human nature.  Although the author attempted to paint a wonderful picture of Peter's devotion to purity, a cultural nuance was completely overlooked.  Yes, Peter did desire to remain pure before God and therefore refused to eat the unclean animals (Lev. 11) in his vision (v. 14), but it must be noted that he was staying in the home of a tanner, a profession with repeated exposure to dead animals making one unclean.  This was certainly something that was forbidden in the Torah (Num. 19:11-13).  This does not mean that Peter was an out and out hypocrite, but it does show that the Lord had already started to work on Peter's strict view of who he should associate with.  This little detail helps to direct you to the main point of this story, but the author "didn't do the homework" and therefore missed it completely.

            The conclusion drawn in the devotional I received was that "in our lifetime, you and I are going to come across discarded people..." and that it will be up to us as to how we will interact with them.  But this was not the case with Cornelius.  True, he was not part of the "covenant" community (i.e. Jewish), but he was hardly discarded!  As a commander over a unit of 100 men he was respected and powerful.  As a God-fearer he maintained his Gentile identity, but worshipped the God of Israel and demonstrated his faith through charity and prayer.  And may I point out that one is hardly “discarded” when an angel shows up to hold a conversation with you (vs. 3)!  Cornelius appears in our Scriptures at a pivotal turning point in sacred history when the faith community expands just as the prophets and psalms foretold (Ps.22:27-28, Ps.66:4; Mic. 4:2; Zech. 8:20-23).  Rather than being "discarded", Cornelius was a person on the doorstep of a more complete faith.  He understood God, and through Peter's preaching, he came to know Jesus.

            What we learn from this passage is not whether or not we should interact with discarded people.  If we do our homework, we learn that this passage speaks about the advancement of God's kingdom.  God speaks to both Cornelius (who sends for Peter) and to Peter (who goes where God sends him).  Neither of them initiated the process but both participated in God's work.  God is looking for eager hearts and willing servants.  When you put the two together, the kingdom grows.  The point of this passage then is whether or not we will participate in the work God initiates.  A popular cable game show from the 1990’s, "Cash Cab" always ended its quirky and urban introduction with one pertinent question, “Are you in?”  God is asking us that same question.  Are you in?

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