Nain was a small town in Lower Galilee that appears in Luke 6:11-17.  It is the only time this little town is ever mentioned in the Bible which indicates something significant is about to happen!  Nain was situated on a small hill a few miles southwest of Nazareth.  However one rather important miracle of the Old Testament occurred near Nain- Elisha raised a son from the dead in Shunem (2 Ki. 4:18-37).  With that in mind it causes one to think it is no coincidence then that Jesus encounters a funeral procession for an only son just outside of this slightly obscure town.

            Luke's wonderful writing highlights several important aspects of this story.  First and foremost was the fact that this woman was a widow and this man was his mother's ONLY son.  She had no other means of support.  In Jesus' day women did not have the vast resources and opportunities available to them that many of us have today.  If they lost the income of their husband or children, and there was no extended family to take them in, they had two options.  The first was begging; the second was prostitution.  So when Jesus and His disciples approached this funeral, led by its professional mourners and accompanied by the townsfolk, they were coming upon a scene of desperation.

            Luke emphasizes that Jesus SEES the widow.  This word, esplagchinisthe, means to see physically as well as to be moved inwardly; to yearn with tender mercy, affection, pity, empathy and compassion. It is the deepest movement of emotions from the deepest part of one's being.  There is possibly no stronger word in the Greek language and the Gospels use it time and time again concerning Jesus.  The scene moves Jesus in the deepest part of His heart which causes Him to touch the funeral bier (a wicker stretcher used to carry the body to the grave) which is a complete no-no according to the Torah.
  
            Jesus speaks directly to the man.  You can imagine what thoughts were entering the minds of those in attendance!  The man responds by anakthizein, a special medical word used to describe a person who gets up after a long illness.  The understanding is that only God can make this happen.  And that is certainly what the crowd understands to have taken place.  They know the story of Elisha and immediately connect Jesus’ actions with his.  Luke even uses a phrase right out of the Elijah story (1 Ki. 17: 8-24) in saying that Jesus gave the man "back to his mother" (1 Ki. 17:23).   The reaction of the crowd is similar to the stillness that falls over sports fans when an athlete is severely injured on the playing field.  When the player is able to get up and walk off the field an awestruck applause breaks out.  The funeral crowd is deeply in awe and although they misidentify Jesus as a prophet like Elisha, they nonetheless give credit to God.

            It would be easy to let this story go at face value and store the information in a mental file named "Cool Things I Learned About Luke 7" and a month or two later forget what was in the file.   Disciples (which you and I are) don't do that.  We must move the information into application by looking at Jesus and doing what He did.  To truly be a disciple, it means more than compassion, it means touch.  Although considered "unclean" Jesus was willing to touch the bier and speak the words of life into a dark and desperate situation.  We also speak for Jesus.   We are His hands, His feet and His body on this Earth.  An effective disciple not only speaks the worlds of life to a dead world, he or she reaches out and touches it as well.  Our compassion must be coupled with actions, otherwise, as James would say, our faith is dead (Js. 2:17) and useless.  What or who will move you to respond as Jesus did?  Be willing to move when you see "the widow of Nain" in your world.

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
 

            Jeff and I are not huge television watchers and especially now since the television died and we decided not to replace it.  But when we did watch TV one show that always entertained us was the popular science program called Mythbusters.  In its original 14 year run of the show each episode examined a cultural or historical "myth" by scientific methodology to either prove or disprove whether its claim was true or not.  One of my favorite episodes involved the myth that elephants are afraid of mice.  The hosts headed off to a wildlife preserve somewhere in Africa to run the actual test.  Surprisingly the results indicated that elephants are at least respectful of mice in that they very cautiously avoided the little critters when one crossed their path.  The evidence was not conclusive, but there was some sort of evidence nonetheless.

            Within our culture there is embedded a full-scale belief that if something can be scientifically proven then it is worth believing.  Proponents of this belief are often heard quoting “the experts” who apparently have done all that testing for you.  At the same time, and often in conflict with this mode of operation, is the belief that one's experiences also offer a valid way of gauging whether or not something is true.  In this form of belief no testing, no empirical evidence gathered through observation or experiments is necessary.  If you feel it, think it or like the idea, then you can believe it.  The problem with the “experts” is that they are often funded by companies who want the evidence to be interpreted in their favor.  The problem with experiences is that they are inconsistent and our feelings about them can change.  One may enjoy a walk in the rain on a hot summer’s day but no one enjoys a walk in the rain in the freezing cold of winter.  The Truth- which both of these beliefs endeavors to confirm- appears to be an impossible thing to find and of all the impossible things to prove the Resurrection would certainly be a target to discredit through either of these methods.  But the proof and truth of Christ's physical resurrection is crucial to Christianity.  No other faith makes the claim that God rose from the dead.

            Through the centuries many theories have been concocted to explain how Jesus did not physically rise from the dead.  Some believe the resurrection to be part of a hoax and others believe it is purely the stuff fairy tales are made of.  But when the Gospel accounts are read and history is examined, there is evidence and then some to prove the contrary.  Take, for example, the passage which appears in Lk. 24:36-48.  Jesus presents physical evidence of His suffering to the disciples and then invites them to touch the scars.  "A spirit does not have flesh and bones," He states.  And as if to drive the point home, Jesus proceeds to ask them for something to eat.  A ghostly apparition would certainly not be interested in food.  Each Gospel writer makes a point of noting that Jesus had a physical body after the resurrection (Mt. 28:9; Mk. 16:6-7; Lk. 24:39; Jn. 20:20) and Luke records in the Book of Acts that Jesus appeared to the disciples after His resurrection "alive" for a period of 40 days (Acts 1:3) offering them "many convincing proofs and speaking of the things concerning the kingdom of God”- empirical evidence at its finest.

            Not only did Jesus present Himself physically to the disciples, Scripture also records that there were other witnesses of Christ's bodily resurrection.  The most notable testimony of this is Paul's list in 1 Cor. 15:5-9.  Paul states that Jesus "appeared to Cephas (Peter) and the twelve" (v.5), more than 500 witnesses (v. 6), to James and all the "apostles" (v. 7), and finally to Paul himself (v.8).  Many of these witnesses died for the wonderful news they proclaimed.  The fact that they considered this point worth dying for argues from a practical perspective that Jesus physically rose from the dead.  There are not too many people who will die for a myth. 

            Likewise, had the Resurrection been added to the Gospel at a later date to bolster support for the teachings of Jesus (like those experts who bend their findings to support their sponsors), there were enough people alive in the first century of church growth to contest its truth had it been a lie.  And finally, the disciples themselves, by their transformation from doubting and clueless followers to outspoken champions of the faith also demonstrate that their faith in a risen Lord was not a whimsical fantasy, but a fully trustworthy and proven fact. 

            People had doubts about the Resurrection of Christ almost immediately after that great event.  People still have doubts today.  But the same confidence that propelled the early believers to take the Gospel to the "ends of the earth" (Acts 1:8) because they knew the Resurrection to be a provable fact, can be shared by us today, so that we too can boldly proclaim our faith in the Risen Lord (Col. 4:5-6; 1 Pet. 3:15).  The Resurrection is not a myth!

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

            The Children's Choir made its way to the front of the sanctuary.  The choir director made sure we were in straight rows and that everyone was ready to speak.  With all the confidence we could muster, we boldly recited the Nicene Creed for the congregation.  Then, like a flock of startled birds, we fluttered quickly out of the sanctuary with our newly earned hymnals in hand.  It was a tradition of the church I grew up in that always brought a smile to the faces of the congregation.  But I never forgot the main points of that creed, even though I have a hard time repeating it word for word from memory!

            The central issue of the Christian faith is the death and resurrection of Jesus Christ.  Through the centuries since this pivotal event in human history, many have tried to disprove it, and others have come to faith because of it.  We all know there are many factions and denominations within the Christian faith, but Christ's death on the cross and His resurrection are universally accepted by all believers as the payment for sin and the salvation of sinners.  Catholic, Evangelical, Protestant, and Pentecostal all recognize without Christ's atoning death, humankind is fallen, lost, and without hope.

            As the church grew, believers struggled to keep the central issues of faith sound and true to the teachings of Scripture.  In an effort to clarify Biblical truth, Christian leaders assembled and formed creeds which specifically stated what The Truth was, and what it wasn't.  Many of the early creeds were testimonies of Jesus' appearances after the resurrection.  Several passages in the New Testament are what Bible scholars believe to be early creeds recorded by Paul.  1 Corinthians 15:3-8 is the most definitive of them with Philippians 2:1-11 (particularly verses 5-11) being regarded as both a hymn and possibly a creed.

            Within the first century of Christendom, unsound doctrines compelled leaders like Polycarp and Irenaeus to compose statements of faith for new believers.  The Apostle's Creed was the first of these creeds.  Although the apostles never said or composed it, the creed was believed to contain the Truth which they taught.  The Nicene Creed followed in 325 AD, reaffirming and clarifying some of the tenets of its predecessor.  But a sound grasp of the Truth was important to both Jesus (Jn, 1:14; 8:31-32, 46; 14:6; 16:12-13; 17:13-19) and Paul (Rom. 1:18, 25; 1 Cor. 13:4-7; 2 Cor. 13:8; Eph. 4: 15, 20-24; 1 Tim. 6:3-5; 2 Tim. 4:1-5; Tit. 2:1).

            One phrase in the Apostles' Creed which has caused some confusion over the years (and is not found in the oldest copies of it) is the statement concerning Jesus bodily “descending into Hell”.  Not only is this contrary to Christ's own statements (Lk. 23:43), but it also misinterprets the very passage that is supposed to support it: 1 Pet. 3:19-20.  In this passage the Greek word used is Tartarus which means abyss, not Gehenna, which was the word for Hell.  The first copy which contains this phrase appeared in 390 AD, a good 300 years after the apostles, and not again until 650 AD.  Rufinus, a monk who studied the first copy, rightly believed that the phrase was a metaphor which was added to emphasize that Jesus truly died a physical death (Hell to him was that moment where Jesus experienced separation from His Heavenly Father when the Sin of the world was placed upon Him, not that He bodily went to Hell- Mt. 27:46; Mk. 15:34).  His analysis supports the Scriptures which repeatedly emphasize that Jesus physically died on the cross (Mt. 27:50; Mk. 15:37; Lk. 23:46; Jn. 19:30-34).

            But why did Jesus have to die?  When Adam and Eve disobeyed God in the Garden of Eden, they brought sin into the world and broke the relationship God had with His creation (Gen. 3:22-24).  From that point on, in order for there to be any relation at all between God and man, sin had to be atoned for, otherwise the result of sin is death (Rom. 6:23).  However, animal sacrifice was never a permanent solution (Heb. 10:1-4).  Jesus' death however, not only atones for our sin (1 Jn. 4:10), it restores us to God because Christ was both human and divine (Heb. 9:11-14).  In His humanity He is associated with our sin (2 Cor. 5:21), but by His deity, He conquers sin (Rom. 6:8-10).  Jesus had to die to pay the penalty for sin according to God's will (Rom. 8:1-4), but His resurrection affirms that God found His sacrifice acceptable and death will no longer be able to hold on to those who profess faith in Him (Acts 2:21-24).  This is not only the greatest Truth in our creeds, but the joy of Resurrection Day as well!  Oh grave where is your victory?  Oh death where is your sting (Hos. 13:14; 1 Cor. 15:55)?

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

            One time, in the days when we had a TV, I happened upon the end of a movie involving a wedding when I was browsing cable channels.  I landed on a scene where the bride walked down the aisle with her father.  She wore a beautiful dress and carried a bouquet of flowers.  He looked dashing in his tuxedo and beamed with pride as he gave his daughter to the groom.  There was only one thing wrong with the scene.  Someone on the production staff had not done their homework. Instead of the traditional "Here Comes the Bride" or a contemporary processional the music playing as the bride walked down the aisle was Mendelssohn’s classic wedding recessional.  Everything looked lovely but if one was “up” on wedding protocol, the music made no sense.

            This Sunday we will celebrate Palm Sunday; a monumental day in Jesus' final week of His earthly ministry.  But carefully looking over the accounts of the Gospels writers will reveal some things that just don't make sense.  After years of ministry in which Jesus downplayed His identity, why all of a sudden does He allow public adoration?  With the village of Bethany located within a short walking distance of Jerusalem, why go to the trouble of stopping in the next town (Bethphage) to pick up a donkey's colt?  With a multitude of people praising God and shouting joyfully over His arrival, why does Jesus stop, gaze upon the city of Jerusalem and weep?  And lastly, after the "big parade", why does Jesus merely enter the Temple mount, look around and leave?!

            Jerusalem was Jesus' "city of destiny". This was the place where all the prophecies concerning Him would come true.  These prophecies focused on the long awaited descendant of King David, who would return to Jerusalem, ascend to the throne and reign over Israel.  Jesus' acknowledgement of the peoples' praise (and His refusal to follow the Pharisees' request and quiet them) is a claim to that kingship.  Although the people were expecting an entirely different kind of king, Jesus' triumphal entry was His ascension to the throne of David as promised through the Prophets.

            The prophet Zechariah wrote that a king would come to restore Israel riding on a colt (Zech. 9:9).  And it is well-known in ancient times that a king who came in peace would enter a city riding on a colt.  The little village of Bethphage was in the path of Jesus' route to Jerusalem.  By sending His disciples ahead to pick up the colt and entering upon its back, Jesus fulfills this well-known prophecy- a fact that Matthew points out in his account of this monumental day (Mt. 21:4-5).  The people also make this connection, immediately spreading their garments before Him (a custom performed for royalty also seen in 2 Ki. 9:12-13) and greeting Him with psalms that recognize Him as the awaited Messiah (Ps. 118:25-26).

            The four Gospels allow us to see Palm Sunday from different perspectives- different camera angles as it were.  Luke's Gospel focuses on Jesus' state of mind and is the only one which records Jesus' reaction as He descends the Mount of Olives and the city of Jerusalem comes into view.  Jesus' lament in Lk. 19:41-44 is that of a deep sorrow in contrast to the excitement and joy of the crowd.  For Jesus, it must have been heart-breaking to know that the rejection of the Prince of Peace would have devastating consequences on the City of Peace.  About 40 years after Jesus said these words, the Romans would totally destroy Jerusalem.  Barclay wrote in his commentary on Luke, "The tears of Jesus are the tears of God when He sees the needless pain and suffering humankind experiences as a result of their foolish rebelling against God's will."

            As quickly as the Triumphal Entry begins, it ends.  Mark notes that it was late, so Jesus takes a cursory glance around the Temple and leaves.  Such a strange ending for a day of fulfilled prophecy!  But maybe not; perhaps Jesus was looking ahead to what was about to come in His final week on Earth- overturned tables, challenges to His authority, a Passover meal, betrayal, desertion, and finally the cross.  The Triumphal Entry allows us to see Jesus in full; His destiny as Messiah, the Son of God and Jesus the Son of Man who weeps to the core of His heart over those whom He loves and is willing to give His life for.  The exuberant entry into Jerusalem may fade into the sorrow and desertion of Good Friday but it is a small hint of what is to come after His betrayal and crucifixion.  So let’s join with those ancient voices and proclaim, “Hosanna!  Blessed is He who comes in the Name of the Lord!” (Mt. 21:9; Mk. 11:9; Lk. 19:38; Jn. 12:13) and look ahead to the angel’s declaration, “He is not here.  He is risen just as He said.” (Mt. 28:6; Mk. 16:6; Lk. 24:6).

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

            Close your eyes and picture a harp-shaped lake surrounded by small mountains and some low plain-like places.  The downward sloping hills are dotted with villages; on the northern shore of the lake there are several bustling ports with fishing markets.  The climate is generally pleasant thanks to its geographical location 680 feet below sea level, but every once in a while winds rush down through gorges in between the mountains and stir up the water of the lake giving cause for concern.  Some of the hills are covered with almond, fig and olive trees; others vineyards and gardens.  Several villages are industrial producing millstones, olive oil and pottery.  Two of the larger towns (Bethsaida which means House of Fish and Tarichaea which means The Place of Salt Fish) are known for their salt-fishing businesses.  This was a way to preserve fish being delivered to Jerusalem in a time when refrigerated tractor-trailer trucks did not exist.  One city features a large synagogue and has a Roman guard stationed there.  Another village is noted for seven effervescent springs that reportedly have healing abilities.  This is the Galilee region in the days of Jesus; not the usual backwater area it has formerly been painted as.  Instead, thanks to the convergence of several well-traveled Roman highways, Galilee was rather cosmopolitan and those who lived there ran the gamut of the social strata.  At the center of the region was the beautiful Lake Gennesaret, although it was better known as “The Sea” or The Sea of Galilee.  Galilee was not only the home of Peter, Andrew, James, John, Matthew, Nathanael (a.k.a. Bartholomew) and Philip; it was the place where Jesus began His earthly ministry.  Does it sound like a place you’d want to live?  It should!

            As was custom in those days itinerant teachers traveled from village to village and town to town speaking and teaching in synagogues and public places.  Jesus was, in many ways, no different than these beloved figures when He began His ministry along the Sea of Galilee and John uses the terms teacher (didaskalos) and rabbi interchangeably to identify Jesus’ ministry (Jn. 1:38, 49; 3:2; 4:31; 6:25; 9:2; 11:8; 20:16).   Rabbis typically invited a number of people to become their full-time disciples (mathetes meaning learner or student).  They lived, studied and devoted all their time to the master and he in turn provided support for his students and imparted everything he knew into their lives.  The goal of discipleship was two-fold.  The student would master all that his teacher knew and in doing so he would become like him in piety (Lk. 6:40).  What amazed most of the populace that encountered Jesus’ teaching was that He had not studied previously with another Rabbi (Jn. 7:15).  It is apparent from the wording in several of the Gospels that the aforementioned disciples were familiar with Jesus before He spoke the invitation to “Follow Me” (Mt. 4:19; 9:9; Mk. 1:17; Jn. 1:39, 43).  It may seem incredulous to us that these men would respond so quickly.  Philip was so excited about his teacher he went and invited his skeptical friend Nathaneal who responds to Jesus’ accurate assessment of his personality with faith.  Yes, there was something about Jesus that drew an immediate response from these weathered fishermen and their friends.  Although they may not have known what it really meant to be “The Messiah”, they knew their lives would never be the same once they met Him.

            Six of these disciples left their family fishing businesses and one left a lucrative but despised career as a tax collector to begin a journey with Jesus.  They walked with Him, ate with Him, watched Him in a variety of situations, and listened intently to His words.  You can read about them here: Mt. 4:18-22; Mk. 1:16-20; 3:13-19; Lk.5:1-11; 6:12-19; Jn 1:35-51.  I have often wondered what aspect of their first encounter with Jesus caused them to leave the pleasant shores of the lake, the security of their family businesses, accumulated wealth or whatever walk of life they occupied (such as Simon who is identified as a Zealot in Lk. 6:15).  Whatever it was they knew it was what they wanted and they went.  However, the pages of the Gospels reveal that most of the time they did not understand Him.  It’s easy to point fingers and wonder how that could be, but the truth be told, we’re not much different than they were when we begin our walk with Him.  We hear His call and follow Him but it’s only after some time that we really begin to understand Him.  The disciples’ story with all its ups and downs is also our story.

            Where are you on the journey?  Have you just begun?  Have you been walking with Him for a while now?  Have you invited someone to come with you?  Can you bear witness to the things Jesus has done in your life (Jn. 21: 24-25)?  Wherever you are on the journey, you are in good company!  As the disciples journeyed toward Jerusalem with Jesus, He was preparing them to know Him better and to understand the Truth about The Messiah’s role and purpose more deeply.  Jesus will do the same for you as well.  He's inviting you to travel with Him today (Jn. 8:12; 10:27-28; 12:26).

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

             One time while visiting Cape May, Jeff and I saw a print in a gallery that we just had to have.  It was a photograph of a lighthouse off the coast of France, well known for the stormy waves that crash upon it each day.  A photographer in a helicopter had captured one of those waves as it smashed around the base of the lighthouse.  What was even more compelling and eye-catching about this photo was that the lighthouse keeper had stepped outside the door and was blithely looking skyward to see what the noise was all about.  One glance at this picture and you want to yell at the curious man, "Watch out!!  Get back inside!!"

            How many times over the years have you been gripped by headlines proclaiming disaster after disaster.  Back in 2011 when this edition of Ready for the Road Ahead was first printed, the headlines were focused on riots in Cairo Egypt that had raged on for 14 days.  Headlines back then also proclaimed clashes in Cambodia, more protesting in Turkey, and ships being raided by pirates in India.  Today the world is engaged in dealing with the COVID 19 virus which has inspired hoarding-like shopping, closure of all sorts of public places and the cancellation of numerous businesses, schools and other public events, not to mention the stress it is causing in the healthcare system and the financial world.  It seems that the world is a fearful place to live without a shelter to keep us safe in the storm.  One glance at the headlines and your mind wants to yell, "Watch out!!  Stay inside!!" 

            No one understood better about how chaotic life could be than the ancient Israelite.  Due to its key location on the path of several major trade routes linking 3 continents, Israel was constantly subjected to attacks and turnovers.   Not only was their little sliver in the Fertile Crescent valuable for trade, other nations such as Assyria and Egypt, were on a mission to prove that their gods were far more powerful than Yahweh the God of Israel.  They viewed their military victories as a reason to proclaim that Yahweh was weak and undependable.  As threats for another invasion surfaced it was enough to cause any faithful Israelite to yell, "Watch out!!  Don't go outside!!"

            This month Jewish people have celebrated the festival of Purim whose story is found in the book of Esther.   The Israelites had been conquered by Persia and some people, like Esther, were now in exile.  Times were unstable and uncertain.  The strange thing about the book of Esther is that God's name is never mentioned.  It appears that God is not involved in the story at all.  Actually, God is very cleverly disguised within the story, and to the faithful there is no doubt that He is the source of Esther's courage and the reason the Jews prevailed.  Sometimes the chaos of the world feels the same way.  No matter what continent, no matter what nation or state, strife and turmoil seem to say that God is not involved in our world at all.  Times are unstable and uncertain.  However, the psalmist encourages us in Psalm 46 that even when mountains shake and the waters roar, God is in the midst of His people acting as an anchor and a source of hope which will see us through the storm safely (Heb. 6:13-20).   We may not see it; we may not sense it, but we know God is at work in our story and in our world even though every fiber of our being wants to say, “Watch out!!  Don’t go outside!!”

            The Sea of Galilee is often depicted as an idyllic body of water surrounded by pleasant hills.  However, it is not always that peaceful.  Cutting into those rolling hills are gorges called "scarps" and when the wind blows down through the scarps on to the Sea of Galilee it stirs up the water and sailing becomes treacherous.  Such a storm is recorded in Luke 8:22-25.  This storm was so fierce that even the disciples who were seasoned fishermen feared they were about to die and they called out to Jesus for help.  Whether it is a massive wave off the coast of France, a disturbing headline about our chaotic world or a storm upon the Sea of Galilee, there is only one thing to do when a storm of that intensity comes your way.  Esther turned to God through fasting and prayer.  The disciples turned to Jesus.  Rather than succumbing to panic or hiding when life seems out of control, our best recourse is to follow in the footsteps of the psalmist and place our trust in the Lord (Ps. 121) for that is where our help comes from.
 
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 the early 1980's, a popular Christian musician by the name of Steve Taylor, wrote a scathing musical commentary called "Whatever Happened to Sin?", which hit the Christian radio airwaves and immediately became a hit.  Taylor's satirical song attacked branches of Christianity which had turned away from God's Word as their standard for truth and embraced the reasoning of the world in order to accept behavior completely opposite of God's will.  Although Taylor's song was popular, not many paid attention to its point.  But who really wants to be confronted with sin?  It’s hard work to avoid it and when you use the Bible as a guideline to define it, it tends to separate you dramatically from popular culture.  It's a sticky, prickly issue no matter what way you look at it.  And even if you ignore it, sin will eventually get the better of you.

            The Bible is very clear on the effect of sin.  It has irrevocably separated us from God.  Sin in its simplest form is rebellion against God.  It is falling short of God's standards; missing the mark.  Although we were created to be in community with God, sin has corrupted human nature so that humankind is hostile to God.  Sin causes us to be held captive to our baser emotions and desires, constantly fighting with and being unwilling to submit to God's ways, and therefore it has not only corrupted individuals, but society at large as well (Romans 7:21-25).

            The Bible teaches that sin entered the human experience at a very early stage.  Adam and Eve broke from God's standard when they ate from the Tree of the Knowledge of Good and Evil (Genesis 2:15-17; 3:6).  After that fateful decision, sin became an issue that every person must deal with throughout their lifetime.  Each one of us faces decisions on a daily basis that either puts God in authority over us, or puts us over and above God. 

            In spite of the sin which became part and parcel to humankind after Adam and Eve, God still desired to reconcile His fallen world to Himself which meant the sin issue had to be dealt with.  The first remedy was through the sacrificial system.  The Old Testament sacrifices were a constant reminder of the penalty for sin, and the Book of Leviticus drives that point home with verse after verse describing what the Israelite must do to maintain a relationship with God.   Why is God so hot and bothered by sin?  His holiness demands perfection and purity.  Anything other than perfect or 100% pure cannot withstand His holiness (Leviticus 19:2).  The only acceptable substitute was the innocent blood of a sacrificial animal (Leviticus 17:11) which temporarily allowed the one offering the sacrifice to have communion with God. 

            Why blood?  The Bible does appear to be interested in the subject!  Of the 406 times it is spoken of, the majority lie in the Old Testament; but blood is also mentioned 97 times in the New Testament.  Blood is called “the seed of life” for obvious reasons.  Without blood, you cannot live.  Because of its connection to the payment for sin it is also equated with judgment.   Imagine yourself as an ancient Israelite who has come to the Tabernacle with a sacrifice.  You place your hands on the animal's head and the priest offers a prayer for the transfer of your sin to this innocent animal.  As you watch its life slip away, you recognize the severity of your predicament.  If this animal had not taken your place, you would be held accountable for your sin and your life would be ebbing away instead.

            It must have seemed hopeless, that endless cycle of sin and sacrifice.  But it was not.  The Book of Hebrews tells us that God has replaced the temporary blood of animal sacrifice with the blood of His Only Begotten Son (Hebrews 9:11-14).  The blood of Christ is an eternal solution to the problem of sin.  The season of Lent is a reminder of the depth of Christ's sacrifice and what it signifies to us.  We are no longer bound to the obligation of the Law- that is the requirement to continually offer sacrifices to cover sin and obtain communion with God.  We do not need to substitute the blood of an animal for our sin.  Christ has put away the need for perpetual sacrifices through His blood (Romans 5:6-10) permanently and has reconciled us to God (Romans 8:1-4).  While Pop Culture tries to eliminate sin by redefining what it is, Christ has done more.  He has removed the debt of sin by paying for it with His own blood.
 
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

            Purim will be celebrated in many Jewish congregations this week.  It is a noisy and festive holiday that involves young and old.  The Book of Esther will be read aloud and the people will cheer when the names of Esther, Mordecai and King Ahaseurus are read and “blot out the name” of Israel’s enemy Haman by booing, shaking noise makers and stomping their feet when his name is heard.   Esther's story begins with Queen Vashti's fall from grace.  Persia was known for its opulent and excessive wealth.  The royal city of Susa was often host to endless banquets and celebrations.  Many times the entertainment at these affairs was "R" rated (to put it mildly!).  Vashti's refusal to take part in this debauchery seems understandable, but an inebriated king is not one to be crossed.  With the encouragement of his officials, King Ahasuerus, who was known to be a fickle and self-centered ruler, deposes Vashti.  It seems unfair, but Vashti's departure is a prelude to a bigger story.

            Since Vashti has been removed it is decided that a "Miss Persia" contest should be held. The winner gets an all expense paid year at the Palace Spa and the prestige of being the next Mrs. Ahasuerus.  Whether they want to enter or not, all the young maidens in Persia are rounded up, put through a beauty regime and paraded before the king.  At the urging of her uncle who is a court official, a beautiful young Jewish girl, named Hadassah (Esther is her Persian name) takes part in the contest, wins Ahasuerus’ attention, and is chosen to be the next queen.  While this may seem out of character for a devout young woman like Esther, it appears that the turn of events is being orchestrated by Someone much larger than the humans who take center stage in the story.

            The plot thickens as Esther's uncle, Mordecai, thwarts an assassination attempt on the king, and a man named Haman is promoted to a high position in the king's court.  Haman has a deep-seated hatred for Mordecai.  Earlier in Israel's history Haman and Mordecai's ancestors had bad blood between them (Ex. 17:8-16; Dt. 25:17-19; 1 Sam. 15:8).   Haman still considers the Jews to be his enemy and he uses his rise to power as a means to take revenge on Mordecai and his people.  He casts lots (purim) to determine a date to exterminate the Jews, and that is how this festival gets its name.  If you want to know the rest of the story, read Esther!

            The Book of Esther raised some eyebrows when it was included in the Scriptures.  Its message was clearly in line with all the other sacred writings, but it had one, obvious omission, the name of God!  Although God's name is never spoken or written, God is clearly at work across its pages and in some cases He is also hidden within the text through the use of “aliases” and word puzzles (Est. 4:14; 5:8).  Observant reading reveals His hand is guiding the events within each chapter.  And His Covenant promises are still intact as the Jews come out victorious in the end.  It would be easy to read through this book and think that it has nothing to do with us here in the 21st century, but we would be wrong!  At a critical point in the story, Mordecai challenges Esther (Est. 4:14) saying she will not be spared just because she lives in the palace.  "If you do not step forward to help," Mordecai warns, "Help will come from another place."  That little phrase, "another place" reminds Esther of God's sovereignty.  God has placed Esther where she can make a difference.  The same is true about us. 

            Have events in your life seemed to spin out of control?  Does it seem like God is removed from your situation?  The Apostle Paul, like Esther, could have felt the same.  Locked in prison and separated from his beloved Philippian church, Paul learned that some people had begun to spread the Gospel, not for God's glory, but to spite Paul.  Paul, however, could see God's hand at work in the situation.  First and foremost, the Gospel was being shared, and for Paul, that was the most important thing (Phil. 1:12-18).  Although we do not face a life or death situation as Esther did, sometimes we have trouble seeing God at work in our lives.  Perhaps, in those times, we would do better by changing our perspective just like Joseph learned to change his after years of struggles brought on by the hands of others (Gen. 45:4-8).  Maybe there is an opportunity God has placed in your path where you can make a difference.  Like Esther, Paul or Joseph, you will need courage to take hold of that opportunity and to recognize God has brought you there "for such a time as this".

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 many a religious person in the days of Jesus, the synagogue was the place to be.  Synagogue is a Greek word which means "to gather together" or "to assemble".    The Hebrew word for this structure is Beit Knesset (bait kenes-set) which means "house of assembly".   True to both languages and definitions, the first century synagogue was a place of gathering.  Synagogues of that time period which have been uncovered by archaeologists are simple structures, but usually the largest building in the village; setting it apart from the homes and shops which surrounded it.  It is not surprising then that Jesus had many encounters with all kinds of people in these important buildings.

            Though prayer did occur in the synagogues, the main religious activity that took place there  was the reading of a Torah portion on the Sabbath and holidays, along with a reading from the prophets.  Unlike our churches today, where people sit casually while God's Word is read and the preacher stands while he/she speaks, men stood in the synagogue when they read from the Scriptures and sat when they taught from it.  This was done from a special chair, raised above the benches that lined the side walls, called the Seat of Moses.  Only guest rabbis and speakers could sit there. 

            In the days of Jesus, a particular order of reading the Torah or prophets was not set in place, so in Luke 4:16-17, when Jesus is asked to read, He most likely picked the passage out Himself.  The discussion which follows (vv. 18-28) would have been typical of the day since an established liturgy of prayer had not yet developed.  Instead of silent reverence, dialogue and discussion, along with people milling around while the dialogue took place, were typical of what occurred before and after the readings or teachings, and possibly even during them.  The main point of this was to make the Torah more than just a mental assent of faith.  It was interactive in one's life; not merely words, but life itself.
            The typical first-century synagogue featured an entrance with doors facing Jerusalem.  The bench seats along the wall were probably seats for the elders, while the rest of the congregation sat on mats on the floor.  Men and women were seated apart.  The congregation faced a "portable storage closet", the most sacred item in the synagogue, called the "Ark" which contained the holy scrolls.  After the service was over it was stored away for safe-keeping.

            The synagogue was the heart of the Jewish community in ancient Israel but it was never regarded in the same light as the Temple.  It was a place where faith was explored and encouraged.  Although it included activities like worship, its primary function was to bring the faithful together.  Some people like to associate the synagogue of ancient Israel with the church building of today, but in reality it is better to compare it to a small group that gathers to study the Bible in someone’s home.  It was a place where one could learn and discuss the Scriptures and put flesh on the skeleton of faith.  The importance of the fellowship which the synagogue promoted is evident in Hebrews 10:25 where the author encourages the faithful not to "forsake our own assembling together".   Consider becoming a part of a "synagogue".  Find a group of believers where you can grow in the knowledge of God's Word and strengthen your walk with Christ.  Whether it's a group that meets in someone's home on a week night, a fellowship group, or a Sunday School class, you'll find a dynamic community of support and friendship there.  Working through God’s word and praying with this gathering will help you to be more than ready for the road ahead.

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 Israel there is an archeological site on the ancient village of Korazin.  When you walk among its stones you get a glimpse of daily life in the Galilee region.  In its heyday Korazin was a busy little village whose principal industries were pressing olive oil and producing millstones.  The people there probably led a pleasant life surrounded by extended family and familiar faces.  In the center of ancient Korazin there remains a beautiful illustration of the words Jesus spoke in John 14:2, “In My Father’s house there are many rooms”.  The word we often translate as “rooms” is actually the word “monai” (moe-nay) which is the plural form of “dwelling place” or “abode”.  In Hebrew this structure is called an insula.  An insula is a large home which has had many additions attached to it; each being its own “abode” or home.  The largest insula excavated in Israel had 38 additions!  It was the custom in early spring in villages such as Korazin for the young maidens to dance through the streets so that prospective young grooms could catch a glimpse of a possible mate.  This method certainly would raise some objections in our day, but it was the custom then, and no one seemed to mind!  Once a groom spied a young lady he was interested in, he would approach her family with an offer and a dowry.  If the dowry was accepted, the couple was betrothed and the bridegroom would then return to his home and begin to build the addition which he and his bride would live in.  Jesus is alluding to this practice when He tells the disciples that His Father’s House has many “monai” (abodes).

            This style of extended family living is also alluded to by Jesus in John 14:2 when He says, “I go to prepare a place for you”.  In fact, many scriptures in the New Testament draw their imagery from Biblical Jewish wedding traditions because Jesus often illustrated what He was teaching about from the everyday culture around Him.  For example, while the groom was off building their future home, the bride waited for his return in her father’s house.  While she waited the bride wore a label, in essence a symbol of the accepted dowry, which said, “Bought with a price”.  She had to be patient, and so did the groom, for no one but the father of the groom knew the exact point in time when the groom would return. There was an element of surprise when his father gave the signal and the groom set off to collect his bride.  He would approach the bride’s house and call out, “If anyone is here, open up!”  The bride would then respond with the question, “What has this cost you?”  To which the groom answered with a list of the dowry.  It was a rather humorous way of keeping things honest as the exact contents of the dowry were only known by the bride, her family and the groom.  If the list wasn’t exact, then it wasn’t the groom!

            Oftentimes the surprise appearance of the groom occurred at night, which meant the bride and her attendants had to be ready to go at any time.  This often meant having an oil lamp trimmed and ready to be lit at a moment’s notice.   Jesus taught in The Parable of the Virgins (Matthew 25: 1-13) that His return would be a surprise and only His Father in heaven knew when that would be, just as the groom’s father was the only one who knew when the groom would be ready to bring his bride home (Matthew 24:36).  Some people have interpreted the oil in this parable to represent the Holy Spirit.  But they have missed the point of the parable in light of its cultural connection.  The wedding tradition teaches us clearly that Jesus will return at the most unexpected moment in time, but as His bride, we must be ready to go when He comes for us.

          The Book of Revelation also tells us that when our Bridegroom returns He will stand at the door and knock (Revelation 3:20).  In the same way that the bride asked her bridegroom what the dowry was, the same question will be asked of Jesus, “What has this cost You?”  To which Christ will reply, “I gave My life for you”.  The imagery of the Jewish wedding and the insula at Korazin demonstrate to us how great God’s love truly is.  Like the days of Moses when God dwelt in the Tabernacle, His desire to be with us has never ceased (Exodus 25:8).  This time He will bring us to dwell with Him forever (Jn. 14:1-3).  What an incredible thought!  We are that precious to God.
 
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