Two Houses, Two Builders, Jesus Conclusion to the Sermon on the Mount

Title slide with photos of Mayberry and Bluemont Presbyterian Churches

Jeff Garrison
Mayberry and Bluemont Churches
June 14, 2026
Matthew 7:24-8:1

Sermon recorded at Bluemont on Friday, June 12, 2026

At the Beginning of Worship:  

Beginning next Sunday, we’ll start a journey through the Ten Commandments. Ever since the movie with Charlton Heston as Moses came out back when my parents were dating, there have been attempts to have the tablets displayed in courthouses and schools. But just knowing the 10 Commandments doesn’t make us better people.[1] Instead, we need to understand what they mean and integrate them into our lives. As the prophet Jeremiah suggests, we need God to write his law on our hearts.[2] It’s my hope we will gain some insight into how the law should be applied in our lives today. 

But before I jump back into the Old Testament, we’ll finish our review of Jesus’ greatest sermon, the Sermon on the Mount. In a way, this has been Jesus’ sermon on the 10 Commandments, as he reinterprets the law to a new standard. We all come up short. When Jesus finishes this sermon, we understand we can’t do it ourselves; we’re totally dependent upon God’s grace.   

Before reading the Scripture:

Today’s scripture completes the Sermon on the Mount. I’ll read from Matthew 7: 24 through 8:1. 

Let me give you a bit of insight into the Greek used by Matthew here. Jesus draws from both the Old Testament and the virtue tradition coming out of Greek philosophy.[3] In this passage Jesus contrasts the wise and foolish man. In the Greek, the wise man is one who is virtuous. The foolish one is a moros, from which we get the English word, “Moron.”[4] (You may remember that tidbit.) 

A second thing. The last word in the Greek within this sermon is “great.” Throughout the sermon, Jesus encouraged his listeners to strive for righteousness, not greatness. And the ending “great” refers not to an achievement, but to the fall of those who have not built a life with Christ as a foundation.[5] There is a warning here. As Jesus reminded us earlier in the sermon, we’re to first seek the kingdom of God and his righteousness.[6]

READ MATTHEW 7:24-8:1

Did you ever think we’d get to the end of Jesus’ Sermon on the Mount? We’ve been working our way through this passage since the first of February, with a break on Palm Sunday and Easter, and a few Sundays I’ve been away. For those counting, this is my 17th sermon on these three chapters!  

Let me say a bit about the Sermon on the Mount. It’s not a sermon in the fashion we typically think. Instead of standing at a pulpit or on a stage or up on a rock and waving his hands as he expounds upon scripture, Jesus sits. Most likely the crowd stood. Having your audience stand is an old trick which assures everyone stays awake. Sitting down while teaching and preaching was the preferred method for rabbis, as well as Greek philosophers of the time. So, Jesus sits as a rabbi, or a teacher, and instructs his disciples and those in the crowd how they should live.

As we have seen over the past few months, Jesus upsets the apple cart. In the Beatitudes, he speaks of a great reversal: of how the last will be first, of the meek inheriting the earth. He admonishes the crowd to strive for heavenly treasure instead of worldly wealth. He reminds them our valuables will increases our fears as we worry about theft, rust, and rot. 

Throughout this sermon, Jesus raises the bar. No longer can his followers take the Ten Commandments literally, checking off each item as having been observed, and patting themselves on their backs for getting a passing grade. For Jesus tells us that hate is equivalent to murder, lust can be as dangerous as adultery. Jesus also warns his followers about the danger of misleading new converts, how they must watch out for false teachers, and how they should pray privately and not for show. 

By this point in Jesus’ address, he’s managed to offend just about everyone. As they stand on that hill, surrounding Jesus while swatting flies and fanning themselves, they realize Jesus isn’t letting anyone off easily. The rich and powerful are offended. The religious and political leaders are offended. Even the pious, those who dedicated their lives to keeping the commandments are offended. You’d think the crowds would have thinned out, but that’s not the case. They stick around because Jesus teaches with authority. Matthew here drops a hint of what’s to come. At the end of Matthew’s gospel, Jesus proclaims, “All authority on heaven and on earth has been given to me.”[7] The crowds witnessed his authority on the mountain.

Yet, I expect most are unsure of their ability to meet the mark, and Jesus heightens their tension when he acknowledges that not everyone who calls his name will enter the kingdom of heaven. For Jesus, having a saving faith is more than just knowing the right religious language. As we saw two weeks ago, Jesus even warns, in words which send fear into the hearts of any preacher who listens, that some who do great things in his name will find the door to paradise closed. 

A saving faith requires action; a saving faith requires us to take his words to heart and strive to do God’s will. Yes, Jesus wants us to be good. Yes, Jesus wants us to bear fruit. But our good deeds and fruit bearing must be done in accordance with the will of God and not be based upon our egoistic desire to do something great… 

To explain this, Jesus tells a parable about the building of a house. Two guys set out to build a house and, from all we know, both are built equally well. We assume that from the outside, both houses appear solid. To find fault in the one house, you must look at the foundation. 

This isn’t the story of the three little pigs—where two of them become barbeque for the wolf because they use inferior building materials. We assume both builders employ the best construction practices. They select only good and straight lumber. They both use architectural grade shingles. But there’s a difference. One takes the time to set his foundation upon rock. The other guy builds on sand. Maybe he justified this as saving money on excavation. Or maybe he built on a beach to have a great view. Image both guys building equally nice homes. The only difference is that one can withstand the onslaught of a flood while the other crumbles as we’ve seen video in news reports of houses around Cape Hatteras tumbling into the sea.

This parable reminds us of the story of Noah. Noah, a faithful man, listened to God and followed instructions. He found himself safe during the storm in which all others drown.[8] Noah trusted in God, not in the long-term weather forecasts, or even in his ability to save himself. He listened to God. After all, it wasn’t his idea to build a boat. By listening to God, he accomplished far more than he could have on his own.

One thing we should gleam from this parable is the fact the storm came. Both the wise and the foolish experienced the onslaught of the storm. Jesus echoes what he said earlier about how God makes the sun rise and the rain fall on the just and unjust.[9]There is a message here for us. Matthew’s audience, as we see in the opening Beatitudes, probably faced persecution. By recalling this parable, he reminds his readers to be prepared, to have a good foundation in Christ so that when things become difficult, they will persevere. 

To do the will of God is not just hearing God call; to do the will of God is not just an understanding of our duty to our creator; to do God’s will requires that we internalize Jesus’ words. We must make Jesus and his teaching the rule of our lives. The question, “What would Jesus do?” which has become somewhat of a cliché, should become for us an internal compass, directing our lives in a manner that will bring him, and not us, glory.

To do the will of God is not necessarily to do what is popular. In fact, it’s likely to result in unpopular behavior. Think about old Noah—his wife and neighbors complain about that piece of junk he’s constructing out in the backyard. Doing God’s will is not going to help us be seen as “cool.” It may even mean going against what is considered politically correct from any perspective—conservative and progressive. Doing the will of God means we will not base our decision on what would make us popular with our peers, but on what kind of actions honor and glorify God…

So, why should we seek and do the will of God, especially if it’s going to force us to look beyond our self-interest and cost us in social standing? Why shouldn’t we just seek the easy way, to go along with the crowds and to do what is expedient? Why not just take the wide road, the interstate of popularity? It’s the sure way to success according to worldly standards. Why? Because in the end, what others think about us as well as what we’ve accomplished and accumulated on this planet will not manner. In the end, all that will matter is whether we’ll hear the words echoed from later in Matthew’s gospel, “Well done, good and faithful servant.”[10]

Peter was right when Jesus asked him and the other disciples if they wanted to join the crowds who were abandoning him. Peter said, “Lord, where else can we go? Only you have the words of eternal life.”[11]

There were two houses. One withstood the storm; the other fell and great was its fall. So ends Jesus’ Sermon on the Mount. Jesus presents a clear alternative. Follow me and seek to do God’s will and you will persevere through the storms of life and find the door to paradise open. Or don’t follow me and seek to fulfill your own desires and the storms will overwhelm you and the door to paradise will remain locked. Which will it be? Will we seek the kingdom of God? If so, we must seek to do and live in accordance with God’s will. Amen.   


[1] For my take on the 10 Commandments, see https://fromarockyhillside.com/2024/06/27/thoughts-on-the-ten-commandments/

[2] Jeremiah 31:33. 

[3] Most likely, Jesus did speak Greek, but Aramaic. But when translated into the Greek, Matthew uses key Greek terms. 

[4] Jonathan T. Pennington, The Sermon on the Mount and Human Flourishing: A Theological Commentary (Grand Rapids, MI: Baker Academic, 2017), 280.

[5] Fredrick Dale Buner, The Christbook: Matthew 1-12 (1990: Grand Rapids, MI Eerdmans, 2004), 361. 

[6] Matthew 6:33. See https://fromarockyhillside.com/2026/05/03/dont-worry/

[7] Matthew 28:18.

[8] Genesis 9. 

[9] Matthew 5:45. See https://fromarockyhillside.com/2026/03/22/turning-the-other-cheek-and-loving-our-enemies/

[10] Matthew 25:21, 23. 

[11] John 6:68-69

Review of May Readings

title slide with photos of the books reviewed in the post

I have been away on vacation and will try to get back around soon and catch up with folks. I’ll tell you more about my travels later, but let me catch up on my readings…

Karen Russell, The Antidote A Novel 

Cover photo of the Antidote

(New York: Alfred P. Knopf, 2025), 422 pages, some photos and notes. (Audible, 16 hours and 55 minutes). 

This novel is set in Uz, Nebraska in 1935, at the height of the Dust Bowl. The story takes place between two well-known events, the Black Sunday dust storm and the flooding of the Republican River. The town of Uz is fictional, borrowed from the home of Job in the Bible. The book of Job comes up frequently in the novel as the people in this town struggle and many leave in response to the drought and dust. Job ends with God speaking through a whirlwind. In The Antidote, near the end, a tornado sweeps through Oletsky’s property. While God doesn’t speak from the storm, the message is clear. 

Russell tells the story of Uz through several characters. There is Harp Oletsky, a bachelor farmer whose crop seems immune to the dust storm destroying everyone else’s fields. Harp lives with his niece, Asphodel Oletsky, an orphan high schooler, who loves basketball.   In town, there is a Prairie Witch, later identified as Antonina Rossi. She can take memories from people, saving them from their unpleasant past. The Sheriff uses her skills at the jail, which in time we learn is a means to cover up misconduct. Her talents allow people to forget the past and avoid being haunted by their deeds.  Another important character is Cleo Allfrey, an African American woman sent by the government to photograph the disaster on the plains. When her camera is stolen, she buys another which has special abilities she only learns after the film is developed. The camera captures views from the past. And finally, we have Harp’s scarecrow and the Sheriff’s cat. Both observe and become involve in that which happens

During the months in which the novel takes place, the Uz girls’ basketball team, even after their coach leaves, wins the state championship.  The sheriff is in a political race. He thinks he has the election in hand because he solved a serial killing of women in Nebraska, one in which the killer places a rabbit foot on the victim’s body. But then, the killings continue and the man convicted of the murders sits on death row with people wondering if he was guilty. 

When circumstances bring together Harp, the prairie witch, the photographer, and his niece, things come to a head. They learn not only the truth of the evil sheriff, but also of their past. Harp retrieves his father’s memories, long stored with an old witch of another town. Learning the truth of his past bothers him. He knows how his family who were forced out of Poland by the Germans in the late 19th Century, But now he’s haunted for they did the same thing, taking land from Native Americans. They also learn of modern racial tensions with African Americans.  Harp envisions a new society addressing the evils of the past. Of course, this vision almost leads to Harp’s murder by those who want to hold on to a mythological view of pioneer families taming the wilderness. 

This is a great book which I almost gave up on because of the supernatural elements in the story. I’m glad I stuck with it. Russell uses language beautifully. Her work raises questions as to how we remember the past and what role it plays in the present. She also provides insight into racism. In an age in which we want to sanctify the past mythologies, she reminds us of that we’d like to forget, and the loss it will be if the past can be whitewashed.  There are other themes, too, within the novel including how people handle loss and face difficulties.  I recommend it and hope to discuss the book with others who have read it. 

For those interested in a non-fiction book on the Dust Bowl, I highly recommend Timothy Egan’s The Worst Hard Time: The Untold Story of Those Who Survived the Great American Dust Bowl.

Erik Larson, The Splendid and the Vile: A Saga of Churchill, Family, and Defiance During the Blitz 

Cover photo of "The Splendid and the Vile"

(Crown: New York, 2020), 584 pages with sources and index.

May 1940 was the worse time to be asked to convene a new government. The nation was at war. British soldiers sent to Norway to fight against the German invaders needed to be extracted. The British Expeditionary Force in Europe faced a German onslaught through the Low Countries, as they attempted to outflanking the French and British armies.  And it kept going downhill as France fell back and many, but not all, of the British soldiers on France soil found themselves with their backs to the sea at Dunkirk. And then France surrendered and the United Kingdom had to deal with their large and modern navy in the hands of the Germans. Shortly after France fell, the bombings began. Tragedy filled Winston Churchill’s first year as Prime Minister.

Larson focuses on this year in his usual detailed style, drawing on the life not only of Churchill, but others around him. We learn about the capable men, such as Lord Beaverbrook, whom he recruited to increase aircraft production. We also learn about his enemies such as Herman Goring, the head of the German Luftwaffe and Rudolf Hess, who attempted an unusual means of diplomacy.  

The reader is also drawn into Churchill’s family and personal life. We learn about struggle with personal finances, his unique relationship with his wife, and the struggle with his children. Churchill had many weird habits such as regular baths from which he worked as the bathroom became crowded with advisors and secretaries. Like Stalin, he also seemed unable to sleep till long after midnight. He enjoyed good food and drink, but he also felt a connection to the people of the nation. Often, after a major bombing, Churchill visited the burning cities and connected with those suffering. This endeared him to the nation. 

Of course, Churchill needed rest and a respite from the trials he faced as a leader in war. Friends stepped in to provide him with various retreats, such as Chequers, which became his home away from home on weekends. 

The reader also learns of Churchill’s hope throughout this dark period that America would enter the war.  He kept in constant contact with American diplomats in Britain, as well President Roosevelt. But America, at this time, attempted to remain in isolation. Congress tied Roosevelt hands. The American President struggled to gain approval to provide Great Britain with old and obsolete navy destroyers through what would become the Lend-Lease act. Of course, that would change in December 1941, with the Japanese attack on Pearl Harbor. But in 1940 and most of 1941, no one saw the attack on the horizon.  While that attack brought America into the war, the German attack on Russia in June of 1941 helped reduce the pressure on the British Isles. 

This book provides an interesting history lesson, reminding Americans World War 2 started over two years before Pearl Harbor. The book should also provide thoughtful readers a warning of the danger of American isolationism. 

Kyle Meyaard Schaap, Following Jesus in a Warming World: A Christian Call to Climate Action 

title page photo of Following Jesus in a Warming World

(Downers Grove, IL: Intervarsity Press, 2023), 200 pages including notes. 

I heard Meyaard-Schaap at the Festival of Faith and Writing at Calvin University in April and picked up his book right afterwards.  Coming from a conservative Christian background, he takes on the evangelical wing of Protestantism for ignoring the issues of environmentalism. He even challenges this attitude as failing to live up to their “pro-life” rhetoric.  

Much of the book involves Meyaard-Schaap recalling the “Big Story” of scripture. Moving from Genesis to Revelation, he interprets the Bible as God’s love story for the world. He challenges, with scripture, those who believe God will destroy this world and create a new one. As he points out the passage at the end of Revelation about a new heaven and earth should be translated as a restored heaven and earth. The word used here isn’t the same word we might use for a newly built house. Instead, John in Revelation uses kainos, a word implying that God doesn’t start over but restores his masterpiece (page 59). Just as the world is transformed, so will we. We see this promise in Paul as well as in Revelation. 

Another area of scripture which Meyaard-Schaap focuses is on the meaning of “good news.” He makes the case that Jesus’ message of hope is for the poor in the world, who face the blunt of challenges with climate change. This is true in our own country as the poor often live in the most dangerous places such as next to freeways with exhaust or by chemical plants which spews pollution. But such a crisis becomes greater by those living in places where sea level rise creates a life-threatening challenge. This is another reason for us to be concerned about the environment and pollution. 

In addition to providing reasons for Jesus’ followers to be concerned over climate change, Meyaard-Schaap provides ways that individuals and groups of Christianns can become involved in the debate. He encourages others to join in telling stories of the dangers and of redemption. Finally, he encourages us to be joyful even amidst the tragedy around us. After all, God loves this world and those of us in it, which is indeed good news. 

Tony Horwitz, Midnight Rising: John Brown and the Raid that Sparked the Civil War 

Book cover for Midnight Rising
Version 1.0.0

(New York: Henry Holt, 2011), 365 pages including notes, indexes, and photos. (Audible, 11 hours and 5 minutes). 

This book sat on on my TBR pile for a while. Reading Horwitz’s wife book on his death brought the book back to my attention. Unlike most of Horwitz’s books I’ve read, this book is void of humor. The books I’ve read by Horwitz (Confederates in the AtticOne for the Road, A Voyage Long and Strange: Rediscovering the New World, and Spying on the South: An Odyssey Across the American Divide), he travels to learn about history and places. While the subject matter may not be very funny, his encounters as he travels can be funny and delightful. With Midnight Rising, he sticks to writing straight history as an academic exploring what some suggest is America’s first homegrown terrorist and others saw as a well-meaning but misguided fighter to end slavery. 

John Brown was a complicated man.  Coming from a strict Calvinist background, he broke with his father’s pacifist views and later moved to Kansas just for the purpose of fighting the spread of slavery. Steeped in the Old Testament stories, he saw himself as a modern-day Gideon, leading a small group of freedmen and slaves to strike a blow against the slave economy of the South. I was amazed Brown had pondered his vision of an insurrection starting in Harpers Ferry, Virginia (now West Virginia) for so long. He even discussed his plan with many other people including Frederick Douglass. While Douglass desired an end to slavery, he felt Brown’s plan foolish and refused to join him. 

But Brown and his sons were gained some support, both from northern abolitionists who financed his operation and a few followers who joined in the raid. They set up in a house in Maryland, north of the city and scouted out the city and countryside before they began their campaign. Many of those who joined Brown knew they would likely give their lives to the cause. Ironically, within Harpers Ferry lived many free blacks. The first death at the railroad bridge at the beginning of the raid was a free black who worked for the railroad.  Brown was able to surprise Harpers Ferry, but the raid began to quickly fall apart as townsfolks took up arms and fought back. Brown and most of his men found themselves pinned down in a firehouse. Their capture came when a contingent of Marines under the command of Robert E. Lee rushed the building. Wounded, Brown was tried while resting on a cot in the courtroom.  Brown and several of his men were executed for their role in the attempted rebellion in nearby Charlestown.  Before his death, Brown predicted the upcoming war between slaveholding and free states, which erupted in 1861. 

This book provides a good study into Brown’s plans and the fatal attack in 1859 in Harpers Ferry.  The next time I visit the town, I will have a better understanding of what happened there so long ago. While the fire house still stands, much of the industrial machinery was removed during the Civil War, leaving the sleepy town without evidence of its industrial past. 

Wolves in Sheep Clothing

Title slide with photo of the two churches

Jeff Garrison
Mayberry and Bluemont Churches
May 31, 2026
Matthew 7:15-23

Sermon recorded at Mayberry Church on Thursday, May 28, 2026

At the beginning of worship: 

At the men’s breakfast and Bible study this week, the movie, The Apostle, came up. Some of us watched it one evening during a movie night at Mayberry a few years ago. Robert Devall plays Sonny. A high-flying Pentecostal preacher, Sonny jets around the country preaching revivals. In his absence, his youth pastor and his wife become a little too friendly. Sonny takes a baseball bat to the man who later dies. 

Now wanted by the law, Sonny flees. He heads to the bayous of Louisiana, where he reinvents himself. He starts a church which consists of outcasts and, slowly, it begins to flourish. We get a sense Sonny delights in the joy of working with these people, who are completely different from the affluence of his former suburban church. The church cares for one another and does great things which draws the attention of a local radio station. His ex-wife hears Sonny’s voice on air and reports him. Deputies show up to arrest Sonny. But even then, he continues to witness to the love of Jesus as he encourages his people to keep up the good work. The movie ends with Sonny, on a chain gain, working on a ditch bank, while continuing to witness for Jesus. 

Today we’re looking at a passage where Jesus warns us that even some who seem to do great things for God, are not on God’s side. This is a sobering passage. 

Before reading the Scripture:

We’re in the last section of Jesus Sermon on the Mount. Last week, we began this section looking at the narrow gate and the hard road to which Jesus calls us. This week, we’ll look at the false prophets, those who beckon us through the wrong gate and down the wide path to destruction. 

Here, we learn from Jesus that one of the great dangers of the church is not persecution, something the early church faced, but false teachers. Augustine, the great 4th Century Theologian, is to have said, “even in the very name of Christ we must be on our guard against heretics.”[1]

By the 4th Century, many heretics had come and gone such as the Marcionites and Docetites, along with the Pelagianists, Augustine’s nemeses.[2] But such heretical teaching wasn’t new. New Testaments writers express concern over “anti-Christs.”[3]Even in the Old Testament, concerned existed over false prophets and unscrupulous shepherds.[4]

A danger within religious traditions are those who use such traditions for their own benefit, instead of seeking God’s glory. One of the interesting things we find is that while such teachers are dangerous, God can still work through them and do great things through them, such as casting out demons. Jesus’ concern, as we’ll see here, isn’t in the work of these false prophets, but in how their hearts turn from God. They may do great things, but for the wrong reasons. They may be like the Pharisees who eat up their praise of the people with harden hearts. . 

This is another hard passage, especially for preachers. Maybe that’s why it doesn’t appear in the Revised Common Lectionary. 

Read Matthew 7:15-23

Here’s a question for you. Is Jesus addressing religious leaders in this passage? Or, does this text apply to all of us? If you believe he’s only addressing leaders, then you have my permission to take a nap, and I’ll preach to myself. But only if you’re not in a position of leadership or listen to those in leadership. 

Consider this, all of us, as I have pointed out numerous times, have a Christian vocation. We’re all a priest within the Priesthood of All Believers. So, listen up.

As we are Jesus’ hands and feet and mouths on earth, we have a responsibility as we saw last week, to enter the right or narrow gate and to walk the hard path which leads to life. The gate is our conversion; the walk is our ethics, how we live our lives as followers of Jesus. But, as this passage shows, we can be misled. We can get so excited about results that we fail to look for the rot inside. Results and success do not make us a Christian. This is an important distinction. Faithfulness, regardless of success, is how Christ judges.

In this passage, Jesus uses two different images for the false prophet. The disguised wolf, the enemy of the sheep (including the metaphorical sheep within the church) and a fruit tree. When the wolf removes his clothes, it’s too late. He’s already inside the herd, where he will destroy the sheep. The fruit tree is known by its fruit, but that takes a while. Unlike a wolf, the bad tree is only known after the harvest. 


Jesus then imagines these imposters coming before him at judgment. Despite all they’ve done, their hearts were not right and Jesus, quoting Psalm 8, sends them away.[5] Despite their good deeds, they are not saved.

First Presbyterian Church of Virginia City, Nevada, 2018
First Presbyterian Church of Virginia City

In 1913, the Reverend William Laughlin assumed the pastorate of the First Presbyterian Church of Virginia City, Nevada. His story was that while he attended seminary, he didn’t feel ready for the ministry and taught school. He also appeared to have done some lecturing on the Lyceum and Chautauqua circuits of the day. An editor from a newspaper in Elko, Nevada, praised him as a “polished lecturer full of Celtic fire” who “would soon become recognized as one of the most profound pulpit orators in the West.”[6]

But by 1913, when he accepted the call to the church in Virginia City, the heyday of the Comstock Lode was thirty years in the past. The town continued to lose population. Only a few mines kept digging. The mills which processed the ore, mostly reworked old tailings with better technology to capture the silver and gold missed by previous generations. 

C Street, Virginia City, Winter 1988
Virginia City, 1988

Laughlin was a firebrand. He started new programs at the church including a Boy Scout troop. This was only 3 years after the Boy Scouts of America was organized. His preaching excited people and excerpts from his humorous sermons often appeared in the newspaper. The church started again holding socials and events for the Sunday School. At a time when the city declined, things happened at the Presbyterian Church. 

But then, the Rev. McCleery, Presbyterian pastor in Carson City, became suspicious. I’m not sure why. Maybe someone gave him a tip. He began to dig and found Laughlin had been in a Methodist minister in Franklinville, New York. After facing charges of immortality, he resigned and moved to Canada.

Laughlin later served Methodist Churches there, along with North Dakota and Idaho. In each place, across two countries, his past caught up with him, and he was exposed as an imposter. In Idaho, he abandoned his wife and kids and refused to support them, moving on. Kind of like Sonny in the movie The Apostle. In 1913, you didn’t have a social security number to help track people from one place to another. In June of 1915, to the shock of the congregation, Laughlin abruptly resigned. Then everyone learned the Presbytery were bringing charges against him. They found him guilty. He was defrocked. 

Virginia City with mine shaft hoisting in foreground
Virginia City, 2012

Did Laughlin do some good things in his time in Virginia City? Yes. At least from the newspaper reports, it certainly sounds like he did. The same is true with Sonny in the movie, “The Apostle.”  But both were morally flawed. That doesn’t mean that God can’t use them to achieve certain objectives, just as God used the Persian King Cyrus to allow the Israelites to return to Jerusalem after the Babylonian exile.[7]

What none of us know is whether either Laughlin or Sonny trusted in Jesus. Were their hearts ever cleansed by Jesus’ saving grace? Or were they just in it for their own benefit. While I would like to think they were in it for more than themselves, that’s between them and God.  

This passage warns those who serve the church to make sure we do God’s work and not work for our own glory own. But there is also a message here for others within the community of believers. Do not be astonished by the powers some portray. The Bible never hides the idea that others may have miraculous powers, so we are not to be lured by their strange abilities. Think of the Egyptian magicians who matched the first of Moses tricks before Pharoah.[8] For the first several plagues, the magicians went go toe-to-toe with Moses, except that the snake Moses turned his staff into who ate the snake Pharoah’s magicians conjured up. Only after the first few plagues did the magicians give up and say, this is from the hands of God. 

It’s easy for us to be astonished by others who seem to do great things, even those who collect great wealth, but we shouldn’t succumb to envy or covet their position in life. We are unable to know the condition of their hearts, nor can we know their relationship with God. We will all be judged by our hearts and our faithfulness, not our wealth or success. Beware of the wolves hiding in fleece or rotted trees. Instead, seek out those whose hearts are humble and whose lives are faithful. Amen. 


[1] Frederick Dale Bruner, The Christbook: Matthew 1-12 (1990, Grand Rapids, MI, 1990), 355. Bruner takes this quote of Augustine from the Catena Aurea: A Commentary of the Four Gospels: Collected out of the Works of the Fathers by St. Thomas Aquinas (13th Century).

[2] Marcionites (2nd Century) saw God as only love and no judgment, Docetism (3rd Century) thought Jesus only “seemed to be” human.” Pelagius (early 4th Century) seems to have denied Original Sin. 

[3] 1 John 2:18

[4] Deuteronomy 18:20-22 and Ezekiel 34 

[5] Psalm 6:8. Jesus quotes from the Psalm from the Greek Septuagint text. 

[6] My sources for Laughlin’s story come from a variety of newspapers and minutes of Session and the Presbytery of Nevada. I drew the story from my dissertation, “Presbyterians and Miners: The Church’s Response to the Comstock Lode), San Francisco Theological Seminary, 2002 (see pages 95-100). 

[7] 2 Chronicles 36:22-23. 

[8] The Egyptian magicians were able to turn a stick into a snake (Exodus 7:10-12), create dead fish in the Nile (Exodus 7::21-22), and bring forth frogs (Exodus 8:6-7). But they were unable to created gnats (8:19) and the boils Moses called down even fell on the magicians (Exodus 9:11). 

Pentecost, The Right Path, and a Paddle Down the Missinaibi

Title slide with photo of Mayberry and Bluemont Churches

Jeff Garrison
Mayberry & Bluemont Churches
May 24, 2026
Matthew 7:13-14

Sermon recorded at Bluemont on Thursday, May 21, 2026

Theology minute on “Pentecost” 

Bird nest in arms of a cross decorated for Pentecost
Bird nest in arms of a cross decorated for Pentecost at Bluemont Presbyterian Church.

Today is Pentecost. As a theology minute, and before we get to the sermon, let’s reflect on the meaning of Pentecost. The word comes from the Greek for 50. Depending on how you count it, Pentecost is 50 days after Easter. Most of us would count 49 days, so close enough. In some English traditions the day is also known as Whitsunday, referring to the white robes of baptism often performed on this day. 

Pentecost is the day the Holy Spirit descended as in a flame on the faithful who had gathered in Jerusalem, giving the disciples the spirit and the power to begin the church. From a standpoint of the church, the day is perhaps third in importance to our theology, behind Good Friday and Easter.[1] However, it often gets overlooked since many years it falls after Memorial Day, when people take off for vacations. 

Many people wear red on Pentecost as we recall the flames of the Spirit. In most Presbyterian Churches, and in our denominational seal, you’ll find two flames. They represent the flames of the Spirit in the Old and the New Testament. The Old Testament flame was God’s encounter with Moses at the Burning Bush which didn’t burn. In the New Testament, it’s the coming on the Spirit. 

In the Jewish world of the first century, this was a time for pilgrimages to Jerusalem. If you couldn’t make it for Passover, when the Mediterranean Sea was rougher, you’d come for Pentecost or, as it is known in the Old Testament, the Feast of Weeks, a harvest festival.  

As we heard earlier in our reading from Acts 2, Jews throughout the Roman World gathered in the holy city on this day. The empowering of the church encouraged incredible preaching in languages people understood, allowing them to carry back the good news to all corners of the empire. God works in mysterious yet incredible ways. 

Before reading the Scripture:

Today, we’ll begin the ending of Jesus’ Sermon on the Mount. Last week, we saw how Jesus provided those listening to the sermon how they might live a notable life which helped not only them, but the world around them, to flourish. Jesus now moves to his closing in which he gives three eschatology or “end times” warnings to insist those listening to him take his teachings seriously.[2]  All three of Jesus’ warnings contrast two different concepts: gates, prophets, and houses. We’ll look at each set individually, starting today and in my next two sermons.  

Jesus began the sermon with the beatitudes which sounds mellow. Then, in a way, the center of the sermon which we finished last week, focuses on expanding the beatitudes into helpful ways we might be more Christ-like.[3] Now, at the end, he warns us to be careful. A good life is not just obeying the law in a manner others may praise. A good life means we strive for righteous, not just in our deeds, but also in our hearts. That latter part is more difficult.


Read Matthew 7:13-14

Missinabi River canoe trip, 1992
On the Missinaibi

In the summer of 1992, I paddled the Missinaibi River in northern Ontario. The river ends at the James Bay in the sub-arctic region of Canada.  About halfway through the trip, the river slips off the Canadian Shield, a large granite base which stretches from just north of the Great Lakes to the sub-arctic. Where the river comes off the shield, a series of waterfalls and dangerous rapids requires two long portages. The first, at Thunderhouse Falls, is a mile long. The second, around some difficult rapids, is two and a quarter mile hike through a bog. It was a workout.  

Thunderhouse Falls is up there with Niagara. You don’t try to run it. The river, which has been two to three hundred yards wide narrows down into a slot between the rock that in places is less than ten yards across. If you hike up to the edge and to look down, it’s scary to see the force of the water. It’s also so noisy you must yell to talk to someone next to you. It’s so noisy you don’t even hear the buzz of mosquitoes feasting on your exposed skin. 

Thunderhouse Falls

Thankfully, during this trip, the guy who helped me arrange for shuttles and stuff, sat me down with a map and pointed out this rapid and a problem which existed on the map. The map showed the portage trail on the east side of the river, but it was on the west side. Making it even more dangerous for those who didn’t know this, they would have to ferry back across the river at a point where the flow accelerates. A little mistake could easily pull you past the point of no return and you’d be sweep down a mile long rock crushing gorge with a series of good-sized waterfalls. 

The guide suggested after we passed a small easily identified rapid a mile upstream, we hug the west or left bank and carefully look for the trail.[4] We did and didn’t have any problems other than sore shoulders from lugging the canoe and gear overland. I later learned that over a dozen years the misguided map was in circulation, ten paddlers died in the river. 

Had the guide not given us the clues needed, I don’t know what would have happened. Like with Jesus’ teachings in our text today, we must find the right gate and travel on the right path. Moses and a generation later, Joshua, called the Hebrew people to decide between life and death.[5] Jesus issues a similar challenge to those who listen to him preach. The passage today calls us to seek the narrow gate and the hard road. 

But it’s tempting to enter the wide gate and the easy road. But that journey will end in destruction. Think of getting caught in the current on the Missinaibi and drawn down the roaring river toward Thunderhouse Falls. Once the current catches you, it’s hard to make it out before it’s too late. 

With this warning from Jesus, we could be tempted to throw our hands up in resignation. After all, it appears Jesus suggests most people don’t take his path and are bound for damnation. But with these warnings, as he’s done throughout the Sermon on the Mount, Jesus offers practical and not dogmatic advice.[6] He’s not saying, look at all the people bound for perdition. Instead, he encourages us to take the right path. 

We don’t know who or how many are saved. Instead, this passage challenges the idea that we should make our determination on what is right or wrong based on an opinion poll. Don’t strive to be in the majority. Think about this. Jesus may be calling us to join the “moral minority.”[7] Just because everyone else is on a particular path doesn’t mean it’s the right way.

And, the right path isn’t easy. We’ve seen this throughout Jesus’ teachings here. Jesus wants us to follow him, and we know the direction of his travels. Jesus’ path led to Golgotha. His path took him to the cross. Jesus willingly gave up a life he loved for us. And we’re called to be willing to give up our own lives for others. As the hymn The Old Rugged Cross goes, to lay down the trophies of this life for a cross for which we, one day, can exchange for a crown. 

Jesus, at the end of the Sermon on the Mount, calls us to a conversion. We’re to make him our Lord,[8] and be willing to live for him. For, as Peter would later claim in John’s gospel, only Jesus has the words of eternal life.[9] The wide and easy road may look appealing, but that’s not where our Savior leads. Often, we want to take the easy way, along with everyone else, but such a path is not where we’re called as followers of Jesus. The life of discipleship requires us to make Jesus our Lord and to commitment ourselves, day after day, to follow him and not the crowd. 

One of the problems with an over emphasis on making the decision to follow Jesus is that it sounds as if all you must do is confess your sins and invite him into your heart and then your set. But that’s not scriptural. Think about the Hebrew people. When they crossed the Sea, they experienced salvation from the Egyptian army, but still had the wilderness to cross and would spend 40 years there. The Apostle Paul encourages us to work out our “own salvation with fear and trembling,” but Paul also goes on to remind us that God also works within us to make our own work possible.[10]

The gate represents our decision to accept Jesus as Lord. The road represents the ongoing journey, which we struggle throughout our lives as we move closer toward the eternal kingdom. This struggle, as we’ve seen throughout the Sermon on the Mount, involves not just external piety. Obeying the letter of the law, as demonstrated by the Pharisees of Jesus’ day, could be done. But Jesus desires a deeper change within our hearts, as he pointed out repeatedly in the Sermon on the Mount.[11] Our call and our only hope for salvation is to follow him through the tight gate and down the narrow and hard road. Amen.  

photo of Jeff Garrison in the pulpit at Mayberry Presbyterian Church
The video of the sermon shows me in something other than red, today I was wearing red!

[1] I place Pentecost before Christmas because without the church, we’d not even have a reason to celebrate Jesus’ birth. Besides, only two of the Gospels recall Jesus’ birth. Good Friday offers us salvation; Easter provides us with a future hope. These two realities, transmitted to the world through the church, starts on Pentecost.

[2] Douglas R. A. Hare, Matthew: Interpretation, a Commentary for Teaching and Preaching (Louisville, KY, JKP, 1993), 81. 

[3] See https://fromarockyhillside.com/2026/05/17/asking-god-and-the-golden-rule/

[4] There were no good guidebooks to the river in 1992.  Hap Wilson has since published Missinaibi: Journey to the Northern Sky (Erin, Ontario: Boston Mills Press, 2004). Wilson mentioned the deaths at Thunderhouse Falls due to the mistaken map. 

[5] Deuteronomy 30:15-20 and Joshua 24:15.

[6] Hare, 82.

[7] Frederick Dale Bruner, The Christbook: Matthew 1-12 (1990, Grand Rapids, MI: Eerdmans, 2004), 350

[8] Bruner, 349. 

[9] John 6:68.

[10] Philippians 2:3-4.

[11] Jonathan T. Pennington, The Sermon on the Mount and Human Flourishing: A Theological Commentary (Grand Rapids, Baker Academics, 2017), 274. 

Memories of Walnut Hills and Fort Hell

Title slide featuring my 1st grade photo and a photo of Ft. Hell in 1864
My day and siblings on Easter Sunday 1964
House on Bishop Street. My dad with the three kids: Left to right: Warren, Sharon, me

We moved to Walnut Hills in the fall of 1963. It was in town but there were no real hills. Someone may have had a walnut tree, I don’t remember any. I do remember pines and sycamores and sweet gums. The latter’s hard spikey fruit served as make-believe hand grenades in the battles we reenacted.  

Walnut Hills was in the city of Petersburg, but still partly country when we moved there. I attended first grade at Walnut Hills Elementary school and would occasionally walk home from the school to our house on Bishop Street. Petersburg’s suburbs were expanding outward. While a nice working class neighborhood, we were not as rich as those who lived in the big homes along Sycamore Street. Yet it was a good place to be a kid.

Behind our house was an alley; across it was another row of houses and the last street which was named for my brother Warren. Behind those houses, woods stretched all the way back to Carter Road This road’s name came from one of the battles during the Siege of Petersburg which lasted for nine months from the summer of 1864 to the spring of 1865. On Saturdays, my friends and I played Johnny Reb in these woods, covering the same terrain our ancestors fought over a hundred years earlier during that final bloody year of that rich folk war. 

Fort Hell in 1864-65
Fort Hell 100 years earlier. From the internet

At the second Crater Road turn off into our subdivision sat a genuine civil war fort operated as a private museum. Folks who attended church with us owned it, but I don’t remember their name. However, I’ll never forget the name of the fort. Known as Fort Hell, its real name was Fort Sedgwick. When my uncle Frank came to visit, he asked me why they called it Fort Hell. “’cause they really gave the Yankees hell,” I proudly proclaimed. I only vaguely remember saying that, and maybe I don’t really remember saying it at all. Instead, I remember it because Frank kept reminding me of it right up to the time of his death some 15 years ago. 

I later learned that it wasn’t a Southern fort after all, but a part of the Union siege line and at the time was the largest inland artillery battery in the country. In the summer of ’66, after three years of roaming those woods, we moved back to North Carolina. We moved just the nick of time. As we left, workers busied themselves cutting down trees and laying out roads through the woods. The people who owned Fort Hell sold it to developers. Soon, the bomb proofed shelters dug by hand a 100 years earlier faced down bulldozers leaving the ground. The place became a strip mall. By the time we left, the woods in Walnut Hills ceased to exist.

Kids and young families filled Walnut Hills in the mid-1960s. I enjoyed my time there. It was a great place to spend a few years, and it still haunts me. Just a month or so ago, in Ronald White’s biography of Josiah Lawrence Chamberlain, I learned his severe wound occurred along the Jerusalem Road (I think that’s now Crater Road) near Fort Hell. 

Uncle Frank on a tractor around 2010
Uncle Frank around 2010

Check out other posts about my time in Petersburg

Moving to Petersburg

My Great Grandma’s funeral in 1964

Thanksgiving Day and hunting

Asking God and the Golden Rule

Title slide with photos of the two churches

Jeff Garrison
Mayberry and Bluemont Churches
May 17, 2026
Matthew 7:7-12

Sermon recorded at Mayberry on Thursday, May 14, 2026.

At the beginning of worship: 
How many of you remember the movie, Hoosiers?[1] I can’t believe it’s been 40 years since it was released. The movie starred the late Gene Hackman as Norman Dale, a former college basketball coach, banned from the NCAA. After a ten-year stint in the Navy, he’s given another chance to coach basketball, only this time for a small high school in rural Indiana. It’s 1951. A lot of the townsfolk question this new coach. Many want to fire him, but then he starts winning. The movie is about more than basketball. It’s about second chances. It’s about living out the Golden Rule. Coach Dale demonstrates this rule when he recruits Shooter, played by Dennis Hopper, to be his assistant. 

Shooter had been a basketball legend at the school. But that was twenty years earlier, back in the 1930s. Now, Shooter drinks heavily. Everyone thinks the coach is crazy to recruit him as his assistant, including Shooter’s own son, one of the team’s stars. But Coach Dale, who had been given a second chance, believes Shooter deserves one, too. 

The Christian Faith is about second chances. Through Jesus Christ, God gives us a second (and third and fourth and forty-ninth and four hundred and nineth) chance. God forgives us. We’re to forgive others. It’s that simple. We’re to offer second chances. 

Before reading the Scripture:
As we continue through Jesus’ Sermon on the Mount, we’re at the end of the main body of the sermon which began back in the middle of the 5th chapter. In 5:17, Jesus says he didn’t come to abolish the law and prophets but to fulfill them. In 7:12, after he gives the Gold Rule, he summaries what he’s been saying as containing all in the law and prophets. These two mentions of the law and prophet bookend the middle of the sermon.[2]

After this section, I’ll have two final sermons, to wrap up the closing of the Sermon on the Mount. In the ending of this chapter, Jesus provides warnings about what’s ahead. 

In our text today, Jesus begins on a hopeful note, encouraging the disciples to come to God for their needs.[3] Jesus has already spoken about prayer in the 6th chapter,[4] but he revisits it here. Then, he ends by empowering them to make decisions about how to live well, a passage we know as the Golden Rule 

Read Matthew 7:7-14

William Carey is considered the father of Protestant missionary movement. He left England for India early in the 19th Century, telling those seeing him off “to expect great things from God, and do great things for God.”[5] We depend on God for the strength we need to do God’s work in the world. In these six verses, we see both sides. We go to God for what we need, and then do God’s work through how we treat others. 

Jesus begins with Ask. We can create an acronym from this first word. ASK: “a” for ask, “s” for seek, and “k” for knock. In three different ways, Jesus encourages the disciples to bring their needs to God.[6]  

In the previous chapter, Jesus provides the Lord’s Prayer as a model. He also encourages us to make our prayers short and straight forward, without repetition. These guidelines still apply. We should know that God hears us. Prayer is not about our efforts, but about a gracious God who hears our needs and answers, giving us that which is good. It’s not about us laboring in prayer, but about God gracious giving.[7] That caveat of God giving good things provides a clue into those prayers not answered. God won’t give us that which is not good for us. 

As Jesus has been doing throughout the Sermon, after he presents an idea such as us coming to God, he provides examples to help us understand. Here, he draws on how parents care for their children. A normal parent will not give a child something harmful, likewise God will also look out for our needs. 

However, we learn something else about prayer. Not only should we bring our needs to God, but we also shouldn’t be ashamed for asking. Sometimes those who try to appear spiritual emphasize praising God over asking.[8] Or they suggest praising God is more godly or spiritual. But here, and throughout Jesus’ teachings, we’re invited to bring to God what we need. 

After this reprise on prayer, Jesus jumps to another topic, the Golden Rule. It may seem disconnected. After all, he moves from prayer to our conduct. But understand there is a link. Just as God has been gracious to us, we are to be gracious to others.[9]

“Do unto others as you’d have them do to you.” With this simple rule, Jesus frees his disciples from having to depend upon experts to direct our behavior. In Jesus’ day, Jews consulted their rabbis for guidance.[10] Those in other faith traditions consulted sages, wisemen, or even astrologers, for advice. Even today, we often consult others about decisions we make. And that’s okay. But with this little saying, Jesus provides us a way to decide for ourselves how we should live our lives and treat others. 

This teaching from Jesus isn’t anything new or novel. You find similar teachings in the Old Testament. Leviticus tells us to love our neighbor as ourselves.[11] But here, Jesus doesn’t say to love our neighbor or even our brothers or sisters. He says that we are to treat others (read all people) as we want to be treated.[12] In the Talmud, the Jewish rabbinical teachings of the day, we find: What is hateful to you, do not to your fellow man. This is the law. All the rest is commentary.”[13]

But the Golden Rule goes back even further. Confucius taught, “Do not do to others what you do not want them to do to you.” In the Buddhist scriptures, we have “a state that is not pleasing or delightful to me, how could I inflict that upon another?” And from the Hindu texts, “This is the sum of duty: Do not do to others what would cause pain if done to you.” Philosophers call the Golden Rule the Ethic of Reciprocity. Socrates taught five centuries before Jesus, “do not do to others that which would anger you if others did it to you.” [14]

And, of course, this saying has been reworded. Many prefer the parody, “Do to others before they do unto you.” Rest assured, such a saying has no scriptural basis in the New Testament.[15]Nor is it okay to investigate the past and do what others have done to you. That would be the ethic of revenge. Instead, Jesus draws on a principle already old, reminding his listeners what they should have already known. If you want to know how to act toward others, look inside yourself and think about how you want to be treated. 

Much of scripture is about divine generosity, what God has done for us. Verses 6 to 11 deal with this, as well the forgiveness offered by Jesus. But for our faith to be real, it needs a humanistic element. Our faith should impact our lives, change us, and that’s where this rule should come into play. The rule is not solely the domain of Christians, but that’s okay. 

Those of us within the Reformed Tradition, like Presbyterians, believe God gives two kinds of grace. There’s the saving grace of Jesus Christ, but there’s also common grace, given to all people to help us get along with one another.[16] With the Golden Rule being common across religious and philosophical lines, it would be an ideal place to begin a dialogue with those of different faiths. It’s a rule almost all people agree with, but do we live it? 

Living by the Golden Rule can bring a bit of heaven down to earth. It will not help us be saved, for Jesus did that for us on the cross. It’s not going to get us a better room in heaven, for we will all be equal there. But it will help the world be a better place. So, think about how you’d like to be treated. And treat others that way. And if that’s too hard, ask God to show you the way. In the end, we’ll all be better off.  Amen.


[1] The movie was released in 1986. The script was written by Angelo Pizzo and directed by David Anspaugh. The story was inspired by the Milan High School surprise win in the 1954 Indiana State Finals over Muncie, a much larger school. 

[2] Douglas R. A. Hare, Matthew: Interpretation, A Biblical Commentary for Teaching and Preaching (Louisville, KY: JKP, 1993), 81.

[3] Jonathan T. Pennington, The Sermon on the Mount and Human Flourishing: A Theological Commentary (Grand Rapids, Baker Academic, 2017), 264.

[4] See https://fromarockyhillside.com/2026/04/12/jesus-teachings-on-piety-and-prayer/

[5] Hare, 79. 

[6] Fredrick Dale Bruner, The Christbook: Matthew 1-12 (1990, Grand Rapids, Eerdmans, 204), 342.

[7] Bruner, 343.

[8] Bruner, 344. 

[9] Bruner, 346.

[10] Bruner, 346

[11] Leviticus 19:18. 

[12] Bruner, 347.

[13] Talmud, Sabbat 31a. 

[14] For a listing of various forms of the Golden Rule, see https://www.goldenruleproject.org/formulations

[15] While you have the “eye for eye philosophy in the Old Testament (Leviticus 24:20), Jesus has already reinterpreted that teaching in the Sermon on the Mount (Matthew 5:38-39. 

[16] See Richard J. Mouw, He Shines in All That’s Fair: Culture and Common Grace (2001).

Remembering George

Title slide with photo of George Gorgan

Last Wednesday we held the funeral for George Grogan at Norris Funeral Home in Stuart. His burial at the Oakwood Cemetery in Martinsville. I was asked if I would make my remarks available, so I’m posting them here. George grew up in Martinsville, where after a stint in the Army, worked for the Post Office. After retiring, he moved up on the mountain and became a beloved member or our community. The location of the funeral in Stuart made it easier for friends from both Martinsville and Meadows of Dan to attend.

The Eulogy: Memories of George

George Grogan
George obituary photo by Norris Funeral Homes

We lost a good man. George came from a small family. Having no children of his own, George Grogan loved and doted on his nephew and niece, Trip and Elizabeth. He gave them other names, “Dude” and “Sug.” He taught them to swim and ride a bike. George took the two of them to the beach and to the pool in the summer. In the winter, he took them sledding. Instead of building traditional snowmen they’d fashioned dinosaurs and dragons and use food coloring to make them more life-like. (There must have been a little bit of Calvin, as in Calvin and Hobbes, in George). He taught Elizabeth how to drive in Oakwood Cemetery, where we will intern his body this afternoon.

As Trip recalls, he was the best uncle anyone could ask for. After all, how could you go wrong with an uncle who joked his Christmas present for you made the list of the top ten most dangerous toys that year! Or when helping Liz with a leaf collection for school, they collected 32 instead of the minimum requirement of 10, far overachieving the rest of the class. Or who took you to all the top movies as they were released. 

George almost always arrived at Mayberry Presbyterian Church before or as I arrived on Sunday morning. He’d bring with him a delicious dish for the brunch after church—sometimes a sweet dish but often some kind of grits. I joked with him about the need to spice up his grits with jalapenos. “No,” he firmly insisted. But he did relent enough to make grits with pimentos the next week.   

One Sunday, I brought jalapenos poppers: peppers stuffed with cream cheese and wrapped in bacon. I planned to egg on George. The joke was on me. He wasn’t in church that Sunday. It turned out this was one of his stays at New River Valley Hospital. I wrapped up two of the poppers in foil and took them up to George at the hospital that afternoon. “Get those out of here,” he laughed as he rose up from bed and pointed to the door. A nurse gladly took them off George’s hands.   

While I couldn’t tease George into exploring spicy food, he was a wonderful cook. And while George may have seemed set in his ways, he was open to change. As a mail carrier who walked throughout the city of Martinsville, George had a great dislike of dogs. They were his nemeses. I don’t know what it is about dogs, but their DNA seems to contain a distrust of mail carriers. 

But after he retired, someone needed a volunteer to dog sit a Lab. George, wanting to be helpful, agreed, and fell in love with the dog. From then on, he always had a dog. The last, which also shows his humor, being Knucklehead. It took me a while to realize that was the dog’s name, not just what he was called. 

Another area in which George held firm was politics. As one friend said, George was one of five people in Patrick County who would admit to being a Democrat. And there was that bumper sticker which left no question as to where he stood. But that aside, Geoge was always civil even to those with whom he disagreed. He never condemned others. George showed us how to be respectful in a world filled with hate. We need more people like George in our world. 

Chicken George sign

George enjoyed joking around and having a good laugh. Who else would relish in nicknames like “Chicken George,” as the sign Mike Gillette made which he proudly displayed on his house. George always had a flock of chickens. Mike also made a sign that read “Chicken Crossings.” Motorist didn’t always abide by the sign as George lost several chickens to traffic on DeHart Road. 

Trinity, a longtime friend , confided to George about leaving a pot of water on the stove. The water boiled, leaving a ruined dry pot. Geroge reassured Trinity that it won’t get any better with age. Charlie runs the kitchen at Poor Farmers. George started his day with coffee and a sausage biscuit from there. Charlie shared a story about George making her an origami ring out of a dollar bill . Then he proposed with it. 

George enjoyed walking the hills around Marby Mill and Rocky Knob with his dog and always appreciated running into friends. Beth Ford tells about how she could never remember his dog’s name. They’d met up on a trail and she called the pooch, Bull Shirt, which bought laughter to George. 

Beth also told me about working the polls in Meadows of Dan and how George would always stop by mid-day on election day with a treat he’d whipped up in the kitchen. He acknowledged and thanked them for their hard work and a long day that starts before sunrise and ends long after sunset. 

This past election, just a few weeks ago, George came in to vote. Exhausted and not doing well, he still wanted to do his civic duty. Beth said they were willing to take a folder with a ballot inside to his car, but he insisted on coming in. He then sat down to catch his breath, smiling at everyone. He allowed her to bring over a ballot. After he voted, he said, “Thank you so much for this.” And those were the last words she heard from her friend. 

Bob Potter tells about running into George at the Dollar General. He was heading into the store with a plate of cream puffs he’d made to give to the cashier on her birthday. 

George was always present to help with Pancake Days and VFW spaghetti dinners. He was up early to grab coffee at Poor Farmer’s Market and to exercise with the morning stretch class. George was laid back and really wanted what is best for our community. 

He was also a caring and nurturing man. He loved his mother so much that on his birthday, he’d send her flowers to thank her for giving him life. And in her later years, after she was confined to a wheelchair, he took care of her. He also helped take care of his older sister during her last days. And even while he was sick during the last months of his life, George took things in stride. 

George's garden
George’s garden. George wasn’t up to doing work here this spring, but he did have his onions in.
George's home
George’s home seems quiet without the clucking of chickens

There’s a lot more that could be said about George. He was an incredible gardener and often supplied fresh flowers for Mayberry Church or brought extra produce to share. I encourage you to share your stories of George with each other today, to honor this gentle giant of a man. 

We will miss him. The best way we can honor George is to learn from his demeanor, to care for others, and to jump in and help our communities thrive. 


Be like George button
Through the effort of Barbara Wagoner, Be Like George buttons will soon be available at Mayberry Church and in the Meadows of Dan community.

Homily for George Gorgan’s Funeral

For my homily this afternoon, I want us to look at the 23rd Psalm, a hymn of confidence which acknowledges the hurt and the pain in our world. But it also reminds us of God’s presence in times of trouble. Listen, as I read the Psalm from the King James Version. 

The Lord is my shepherd; I shall not want. He maketh me to life down in green pastures: He leadeth me beside the still waters. he restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake. Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. Thou preparest a table before me in the presence of mine enemies: thou annointest my head with oil; my cup runneth over. Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord forever. 

The author of the Psalm, credited to be the shepherd king David, knew from experience God supplied his needs. He experienced first-hand God’s mercy. Using rich metaphor’s, God is compared to a shepherd who leads his flock to fresh green grass and still waters where the sheep might be able to get a drink. George was a shepherd to his chickens, caring tenderly for them. 

Just as the grass and the water restores the bodies of the sheep after a long trek through the desert, the Psalmist experienced such nourishment from God after treks through the desert of life. The God who restored his soul is the same God who restores our souls. Like a good shepherd, God revitalizes our lives when everything seems hopelessly chaotic. God as our companion can transform every situation.

Now this does not mean there is no hurt to be felt in the world. The Psalmist recognizes the deep dark valleys we must cross. A shepherd, experienced at leading his flock up through canyons and gorges, knows of the importance of being there beside his sheep. Where the trail narrows and the cliffs rise steeply on both side, danger lurks behind every bend. But the sheep remember yesterday’s taste of fresh grass and clear water, and trusting the shepherd, move forward in the face of danger.

Likewise, George experienced much trouble over the last few years as his medical challenges grew. George knew his time was short. I saw him last Thursday. He remained in bed and acknowledged the end was near but was okay with it. He trusted his Savior. I saw him again on Monday. He seemed to be doing better. He remained at peace, Although his energy remained low, at times he laughed at something said. His dog, Knucklehead, remained at his feet. At this point the decision was made that he’d be moved into hospice, which happened later that evening. 

In the Psalm, an interesting stylistic shift occurs in the third verse. God is no longer spoken of in the third person as in the beginning of the Psalm. The author realizes during journeys through the valley of the shadow of death that God, like a shepherd, has become more real and more present. Instead of saying, “God is with me,” the Psalmist addresses God in the first-person present tense: “I fear no evil for you are with me.” The author admits, at times like this, he hurts and is afraid, but God is so close that he can address God intimately.

Having acknowledged God’s deeds in the past, the green grass and the still waters which provide of nourishment for our bodies and souls and having experienced God’s presence in a time of trouble, the Psalmist concluded this song with a statement of confidence in God’s future. “Surely goodness and mercy will follow me all the days of my life and I shall dwell in the house of the Lord forever.”

We can be comforted in God, not because of any myth which denies the existence of pain, but because God promises to be present with us when we suffer. God the Father, having experienced the death of his Son Jesus Christ, knows our pain and promises to be there with us. God the Son, as a man named Jesus, experienced death and knew what George experienced last week as he left this life. Jesus promised we would never be alone. God’s spirit is here with us, just as God’s spirit was present with George, as they moved him to hospice where he would die a day later.  

God’s presence can help us cherish our memories and come to terms with George’s death. Amen. 


George on the back row on Pentecost 2025
George, at his place on the back row at Mayberry Church, Pentecost Sunday 2025. Thanks to Beth Almond Ford for sharing this photo.

To view George Grogan’s obituary at Norris Funeral Services, click here.

Can we really avoid judging?

Title slide with photo of Bluemont and Mayberry Churches

Jeff Garrison
Mayberry & Bluemont Churches
May 10, 2026
Matthew 7:1-6

Sermon recorded at Bluemont on Thursday, May 7, 2026.

At the beginning of worship:
Are any of you Eeyore’s? You know who I am talking about, don’t you? The donkey with floppy ears in Winnie the Pooh. He’s always down and out. If the sun shines, he worries about a drought. If raining, he knows they’ll be a flood. 

You know, friends who are Eeyores, they drag us down. They take a lot out of us. It’s easy to judge such friends as unworthy of our attention. Yet, the Eeyore’s of the world need friends. And we all know this. All of us have at one time or another, found ourselves in a funk. At such times, friends help us get through the darkness. 

A suicide prevention article from years ago had this take on Eeyore: 

One awesome thing about Eeyore is that even though he is basically clinically depressed, he still gets invited to participate in adventures and shenanigans with all of his friends. And they never expect him to pretend to feel happy. They just love him anyway, and they never leave him behind or ask him to change.[1]

If you are an Eeyore, I hope you have the same experiences as Pooh’s flea-bitten friend. May you have all kinds of adventures and shenanigans. Who here wants to oversee shenanigans in the church? As a church, we should be willing to welcome all Eeyore’s and others who are easily left behind. We need to create a counterculture community, which pushes back against the common view of Christians as judgmental. We should strive to create a community which displays hospitality, one that not only welcomes the Poohs and Tiggers of the world, but also the Eeyore’s. 

Before reading the Scriptures:
We’re moving into the final chapter of Jesus’ Sermon on the Mount. Chapter 7, verses 1-12 are consider the last section within the meat or the main part of the sermon. Today, we’ll look at the first half of these verses. Next week, will finish the middle section. By splitting these in two, we can focus more in detail. After verse 12, Jesus ends with a few other topics as he brings this all-inclusive sermon to a close. 

Our passage begins with sharp words. “Don’t judge.” What does Jesus mean? 

Read Matthew 7:1-6

My mother in 1955

Today is Mother’s Day. So let me talk a bit about my mom as one of her traits applies to the broader meaning of this text. Mom had the capacity to always think first about the feelings of others. She also tried to instill such feelings in her children. As we’re talking about judging, I’ll let you be the judge of her success. However, I admit I fall short of what she taught. 

In the 5th grade at Bradley Creek Elementary School, during the winter when the weather was bad, we held PE on the stage of the auditorium. The school had no gym. There’s not a lot you can do up there on the stage, so our teacher decided we would learn to dance. This brought groans, especially from the guys in the class. And probably a few girls who didn’t want to dance with us. But I’m not sure about that. Among us guys, as we talked about the prospect of dancing, we realized this meant we had to dance with certain girls. One of the girls was the only African American in our class. Of course, that wasn’t how my friends referred to her.

That day, I came home from school, bragging as had my friends that I was not going to dance with her. My mother exploded. “Yes, you will!  You will not hurt that girl’s feelings.” She then picked up the phone and proceeded to call my teacher. She told him I better be willing to dance with her. 

I wonder if my mother’s concern for the feelings of others came from her own background. Her family struggled and she always had a bit of inferiority complex. Part of it may have come from her father, whom she adored, but who also spent time in the slammer for bootlegging. My great-grandmother had such disdain for her son-in-law; she left the land and house she owned to her daughter and granddaughters, to keep it out of his hands. While my father’s family wasn’t rich, they were certainly better off financially and didn’t have such baggage hiding in the closet. At least, not that I know of, for one of the things we see throughout the Sermon of the Mount is that we don’t always know the heart and secrets of others. This is a part of the reason we’re not too quickly judge others. 

Whatever reason, my mom was well tuned to the feelings of others. It’s a noble and Christ-like trait. 

In The Message paraphrase, our text today begins, “Don’t pick on people, jump on their failures, criticize their faults—unless, of course, you want the same treatment. That critical spirit has a way of boomeranging.”

I like the fresh way that Eugune Peterson translates this passage in this paraphrase, but I think he may have missed one point. We don’t judge to keep others from judging us. This is not a “tit-for-tat” suggestion. “I won’t judge you if you don’t judge me.”  That’s not even healthy for all of us need healthy criticism to grow and mature spiritually. Otherwise, with no guardrails, we can go astray.

The judgment Matthew speaks of us avoiding by not judging  is not the condemnation of others for our sin, but God’s judgment.[2] If we judge unfairly, God will judge us. In the Sermon on the Mount, Jesus envisions an accountable community which looks out for one another. 

Often, people cite this passage and use it to condemn all judgment. I recently heard this passage cited against challenging political behavior. This isn’t what Jesus means by not judging. 

Discernment is a Christian discipline which requires us to make judgments. Later in Matthew’s gospel, Jesus instructs the disciples on how to confront others guilty of sin.[3]  Paul, in his writings to the Corinthians, condemns then for not confronting one involved in a grievous sin which has the power to destroy the church.[4] Again, such a situation requires judgment. In a way, we can’t avoid some judgments.  

One commentary suggests a better translation of the opening verse might be, “Do not judge unfairly.”[5]  Jesus addresses here a social sin, “judgementalism.”  It’s the sin of constantly finding fault with what others say and do. And not only do we find fault in others, but we also overlook the faults we harbor. Judgmentalism indicates a disease within our spirit, for we assume we are superior to others.[6]  While there are times we are called to judge, we must do so honestly and with humility and mercy. 

To help clarify what he means, and perhaps to lighten things up with a bit of humor, Jesus tosses in a parable. Don’t go around trying to take a speck out of someone’s eye when you have a log in your own eyes. Try to imagine your optometrist looking at your eyes with a log in his. The verbal picture here is quite funny.

Jesus essentially says need of healing before we can heal someone else. Furthermore, Jesus’ command, “don’t judge,” doesn’t mean “don’t think.”[7] At times, discernment becomes necessary. But we must be merciful. As Bo Diddley asks in a classic blues tune which was later recorded by Eric Clapton, “Before you accuse me, take a look at yourself.” 

Another point to understand. In verse 5, Jesus uses the word “hypocrite.” We’ve heard this word before in the Sermon on the Mount, but this time is different.  Elsewhere in the Sermon, Jesus used it to refer to those outside the community of believers, generally the Pharasees and Sadducees, but here, Jesus refers to those inside the community, believers who don’t live up to their calling.[8] Yes, as we well know, there are even hypocrites inside the church. We must be careful of how we look at others, considering our own sin and also knowing we don’t know their hearts.  

After the parable, Jesus makes a strange statement in verse 6. “Do not give what is holy to dogs; and do not throw your pearls before swine.” This is one of the harder sayings of Jesus to understand. It certainly shows the culture of that time and that part of the worlds, where dogs and pigs were considered unclean, so you had to discern what to and not to give them. That which is holy and valuable have other uses.  

Perhaps Jesus adds this statement to remind his listeners we need to discern or make judgments. Otherwise, they might toss away valuables.  

So yes, despite a literal reading of verse 1, judgment may be necessary. But judgment must be done with justice in mind. We must be honest and fair with those we judge, so that we won’t do so prejudicially. Furthermore, we must be honest about our own faults which can prejudice our decisions. 

We all stand in need of forgiveness. We can’t use the sins of others to boost our standing. Instead, in humility, we accept our need of divine forgiveness and, as Jesus and my mom taught, be concerned about others. Amen. 


[1] This was from “Suicide Prevention Australia” and found on Facebook in 2014.

[2] Douglas R. A. Hare, Matthew: Interpretation, A Commentary for Teaching and Preaching (Louisville, KY: JKP, 1993), 7

[3] Matthew 18:15ff.

[4] 1 Corinthians 5:1-2. 

[5] Jonathan T. Pennington, The Sermon on the Mount and Human Flourishing: A Theological Commentary (Grand Rapids, MI: Baker Academic, 2017), 256.

[6] Hare, 76. 

[7] Frederick Dale Bruner, The Christbook: Matthew 1-12 (1990, Grand Rapids, MI: Eerdmans, 2004), 340. 

[8] Pennington, 260.

April Readings

Book covers for April readings

Edward Abbey, The Fool’s Progress: An Honest Novel

Cover of "The Fool's Progress"

 (1988, New York: Avon Books, 1990), 513 pages.  

This is my third time reading The Fool’s Progress, but it’s been 35 years since I last read it. I had felt it was Abbey’s best novel, but I am no longer sure. I do plan to reread The Monkey Wrench Gang. This time through The Fool’s Progress, I found myself repulsed by the narcissistic, misogynistic, xenophobic, and racist views of the protagonist, Henry Holyoak Lightcap. The harsh language, especially in the first 40 pages, turned me off. I almost quit, but glad I didn’t. The book, in my opinion, gets better and many of Henry’s extreme views seem to taper especially after his marriage to Claire.  Warning Spoilers: If you want to read this book, you might want to skip my review as it contains spoilers.

This novel is somewhat autobiographical. There are many parts of the novel which Abbey drew from his own life including military service at the end of World War 2, serving as a MP in post-war Italy, tramping around the country during a summer in high school, his time working seasonal jobs as a ranger and a fire lookout, and his relationship with a plethora of women. But it’s also fiction. After all, Abbey is from the coal country of Western Pennsylvania, not the coal country of West Virginia.

As the novel begins, Henry’s latest wife has left him. He goes into a rage and then decides to head across country, from his home in Arizona to Stump Creek, West Virginia.  He wants to see, one more time, his brother Will. Driving a dilapidated old truck with a dying dog riding shotgun, he heads across country. Henry mostly sticks to backroads. He stops along the way to see friends. To finance his trip, he sells a gun to one friend who is in the pawnshop business. But he’s also not above using his defunct credit card (in the days before the internet) to buy gas. And if that fails, he has another “gas credit card,” a long flexible rubber hose.  

As he travels, we learn more about Henry’s life and the country through which he drives. We sense his love for this country. Abbey often makes lists for his protagonist, of the trees, the flowers, the animals, music, books and authors, etc.  Henry is a lover of creation. About halfway through the book, Abbey begins to drop hints that the dog and the truck are not the only thing dying in this novel. But it’s only near the end that we learn of Henry’s serious illness. The end of the book leaves the reader wondering how much of what happens is real or is a vision in Henry’s mind as he dies. 

While Henry flunked at becoming an academic, he continues to read philosophy and poetry. His musical taste varies from “country” and “western” to classical. Henry also has a keen sense of vision of what goes on around him. We see bits of both of his parents in Henry. His mother, the Presbyterian organist, and his father, an agnostic anarchist. Henry carries on a debate with a deity he can’t seem to believe in. But also can’t cast away.  Henry could be modelled on Mark Twain. As Edgar Lee Masters said of Twain:: “he threw out the Bible, but it seemed to be attached to a rubber band and was likely to bounce back into his lap at any time.” 

Another character I found myself pondering in this story is Henry’s older brother, Will. Two years older, Will found himself fighting in Europe in the Second World War. When he came back to West Virginia, Will insisted on farming (and living) the old way. He shunned electricity and indoor plumbing and preferred to use horses for farming. I found myself comparing Will to the author Wendell Berry, who also prefer to live a simple farming life. Both Abbey and Berry studied under Wallace Stegner at Stanford University. 

The big change in the book comes with Henry meeting Claire. He’s a middle-aged seasonal ranger in Arches National Park and she is a 19-year-old music student. After Henry’s crazy courtship, they marry. In the story, both appear incredibly happy.

Then, a truck crash in the mountains, claims her life. While the grieving Henry recovers in the hospital, her monied family takes their newborn child. His mother-in-law protects the girl from Henry with an army of lawyers. Henry now lives knowing he has a daughter he will never see (except, perhaps, in dying visions).  This part of the book doesn’t seem to come from any real-life experiences of Abbey, but it does hint at his idealism. It also, too me, seems to draw his earlier novel, Black Sun. Love, for Abbey is fragile and can be easily lost. Often, he was to blame. At the death of Claire, I found myself wondering what would have happened if the two of them settled down as a family. In a way, her death was convenient for Abbey, an unconventional anarchist with a romantic streak. 

If you want to read this book, I encourage you to first read Desert Solitaire, which I reread last year. 

Malcolm Guite, The Word in the Wilderness: A Poem a Day for Lent and Easter 

Cover for "Word in the Wilderness"

(Norwich, UK: Canterbury Press, 2014), 192 pages. 

Every day through Lent to Easter (and the week after), Guite provides a poem along with a couple pages of reflection. The style is like a later book of poems he collected for Advent, Christmas, and Epiphany..  Guite wrote many, maybe half, of the poems. Other authors include George Herbert, John Donne, W. B. Yeats, S. T. Coleridge, Dante, Czeslaw Milosz, John Davies, G. M. Hopkins, among others. The commentary links the reader to scripture and theological understandings behind the poetry.  The commentary also provides insights into the style of poetry. I enjoyed these readings and recommend them for anyone looking to grow deeper in poetry and the meaning of Lent and Easter. 

Eric Goodman with Kaveh Zamanian, Mother of Bourbon: The Greatest Whiskey Story Never Told 

Cover for "Mother of Bourbon"

(New York: Post Hill Press, 2025), 298 pages

Mary Murphy married John Dowling when she was just 14 and he nineteen years her senior. Mary’s parents made the arrangements. John was a successful cooper (maker of barrels) and was beginning to invest in Kentucky’s infant bourbon business. Mary, who had finished the third grade, worked at her father’s store.  Both were children of Irish immigrants who had moved to America to escape the potato famine. In the pre-Civil War years, America wasn’t friendly to Irish Catholics.  

It shocked Mary, at first, that she didn’t have a say in the marriage. She also didn’t like the idea of moving away from her family but consented. In n time Mary and John become partners in an expanding whiskey industry.  Their main distillery was Waterfill and Frazier, but they also own part of a distillery with John’s brothers.  And their family began to grow.

John Dowling died in 1903. Upon his death, Mary inherits the business, but soon it’s in threatened. The bank refused to supply the credit and suggested they sell the business. Also, the broker for the business quit. Mary quickly reorganized, takes her business to another bank. She also found another broker, Henrich Hiensohn, a German Catholic who continued to work with Mary until prohibition. 

After the war (World War 1), the Midwest experienced the second rise of the Kul Klux Klan. This group not only went after African Americans, of which Mary was suspect as she employed and treated them fairly, but also Catholics.  Mary reached out to a relative of one of her employees whose son was lynched. Prior to the Klan’s rise, Mary’s namesake (Mary Bond, who had married a Protestant) became a prominent leader within women in Kentucky who attempted to get revisionist books on the Civil War into the school system. Mary and her daughter fell out, but with the rise of the Klan, her daughter admitted to being wrong. The Klan activity also played into Probation as many distillers were Catholic. 

Prohibition presented another challenge. Not being granted a medical exemption, Waterfill and Frazier ceased operations.  Working with Hiensohn, they sold most of their barrels before prohibition. She also had many barrels moved into the basement of her large home, paying taxes on the liquor before prohibition took effect so that it was legal. But this didn’t stop their troubles. After a few years, Mary’s youngest son, Emmett, came back from school at Harvard. He loved to party. He also, unknown to his mother, sold some bottled whiskey to a man in town who was a known for selling illegal liquor. The revenuers raided the family home one night and everyone who living there arrested. They were all released on a $5000 per person bond. 

Much of the book centers on the trials which took place. The book was hrown at the family, with charges not just of bootlegging but conspiracy. The first trial ended in a mistrial, with 10 jurors voting for conviction and two for acquittal. The second trial resulted in a conviction which was appealed but overruled. At this time, the sisters were fined $100. Mary Dowling’s received a fine of $10,000. But most troubling was her two boys living at home, Johnny and Emmett, who received a prison sentence. 

Mary certainly felt the revenue agents took advantage of her. While it later came out that Emmett had sold a few bottles of liquor, this didn’t rise to a conspiracy, nor did it involve the entire family. Everything had been done legally in her eyes. Furthermore, not only had the government confiscated her liquor, but the warehouse where they stored it burned. Rumors circulated that government agents sold the liquor. The fire covered their tracks. She couldn’t help but to feel that they were after her because she was a successful woman and Catholic. 

During this time, she decided to get back into the liquor business by setting up operations in Juarez, Mexico, across from El Paso. She could legally make liquor there.

Interestingly, Mexico didn’t allow its grain to be distilled. Mary had grain shipped in from the United States. Waterfill and Frazier used 50% corn with a mix of rye and barley.  She found a Mexican partner who provided the land and hired local workers. She hired a descendant of Jim Beam to oversee the running of her distillery.  While she went into prohibition financially well off, she made another fortune with Waterfill and Frazier, SA. This distillery did a large business around the border where bars which were filled with Americans (especially soldiers from Fort Bliss). She also allowed those running the business to sell booze to bootleggers who would bribe the border guards to transport the liquor to sell to speak-easies in the America. 

The employees of the Mexican distillery gave Mary Dowling the title, “Mother of Bourbon.”  That distillery continued to operate until 1984, but after Mary and Emmett’s death, the family ignored its operation.  Oddly enough, the American government had a hand in its demise as it outlawed the sale of bourbon made outside the United States. 

After prohibition took effect, Mary continued to experience sadness. Ida, a daughter who didn’t marry until she was almost 40, died. Then, the next year, John and Emmett died way too young, the same year in which Mary Dowling died.  

I enjoyed this book. The story flowed smoothly. Woven into the last half of the story was a rosary given to Mary by her liquor wholesaler,. Late in their business partnership, he expressed romantic interests. Mary wasn’t interested. The authors used the rosary beads to link to Mary’s own sorrows with her children. This nice touch displayed the importance of Mary’s faith. However, I found myself wondering if it happened or was it just a detail made up by the authors. While Mary Dowling was a real woman who achieved and endured much, with the book being a novel instead of non-fiction, I know the authors had to create a framework and dialogue to make the story more readable.  

I have now read three books by Goodman. In 2019, I read a baseball novel, Days of Awe. In 2020, I read his novel, based on his wife’s parents, Cuppy and Stew.

wBruce M. Metzger, Breaking the Code: Understanding the Book of Revelation 

(Nashville, TN: Abingdon Press, 1993), 144 pages. 

I first read this book in early 2004, when I last taught a class on the book of Revelation. Metzger, an outstanding Biblical Scholar from Princeton, spent part of my last year in seminary on Sabbatical at Pittsburgh. I got to know him a bit during this time as his apartment was next to mine.

Metzger approach is strictly Biblical. He shows how much of Revelation was written in response to was happening within the Roman Empire in the second half of the first century. Even the number of the beast (666) works out to a title of Nero.  A variant number (616) found in some ancient manuscripts matched a variation in Nero’s title.  I used this book as the base for my class, but also drew on a more detailed commentary by Robert Mounce along with Eugene Peterson’s literary commentary, Reversed Thunder: The Revelation of John and the Poetic Imaginaton. 

Alan Gurney, Compass: A Story of Exploration and Innovation

Cover for "Compass"

 (New Yor: W. W. Norton, 2004), 320 pages including index, notes, and bibliography.  

I’ve used and felt myself competent with a compass ever since my grandparents gave me one for my 11th birthday, when I was old enough to join the Boy Scouts. Taking the compass for granted, I had no idea one could write a history of the compass that stretched out to 272 pages of text! Gurney manages to do this by primarily focusing on the use of the compass by the British Royal Navy and commercial ships. I knew that even in the ancient world, it was known that a suspended lodestone was known to point north/south. But I was shocked that it was only recently (last 150 years) that the compass as we know it was perfected. 

The original compass was a dry one, often suspending a thin piece of metal that had been magnetized so that if was free to move and point to the north. Below the pointer, a papers stock which could be moved to correct the heading. This “dry compass” was the main compass of British mariners until early in the 20th Century. Such a compass had a difficult during rough weather or on a ship firing canons broadside.  This led to use of compasses with the lodestone floating on water (or alcohol). Another problem discussed is magnetic deviation. Interestingly, at one time, sailors hoped that correcting the deviation could help them know their latitude. Later problems arouse as ships used more iron in their construction. Earlier, such problems were noticed as the housing of the compass might use nails which affected the needle.  When the who ship was iron, the problem magnified. 

While this book primarily focuses on the British use of the compass, toward the end the author acknowledges the American Navy to be ahead of the British in the late 19th Century. American adopted the floating compass for its navy 30 years before Britain. Through this book, we learn of the various individuals whose work with compasses to increase their efficiency.  While there were interesting parts of this book, I realize it’s not everyone’s cup of tea. The book is only about the role of the compass while on water, nothing about its use on land as in orientating. A good companion to this book is Dava Sobel’s, Longitude, which I read in 2017. 

Don’t Worry

title slide

Jeff Garrison
Mayberry & Bluemont Churches
May 3, 2026
Matthew 6:25-34

Sermon taped on Thursday, April 30, 2026 at Mayberry Church

At the beginning of worship:
There’s a legend about Death visiting a city. At the city gates, an old man recognized Death and asked what business he had in the city. “I’ve come to take 1,000 people with me tonight,” Death said. 

The next day, Death reappears and the old man was again sitting by the city’s gate. “Yesterday, you said you were going to take a 1,000 people from our city,” the man cried. “This morning, the newspaper reported that 7,000 people died. Why did you do this?”

“I didn’t,” Death answered. “I took my 1,000. The rest succumbed to worry and anxiety.”

We worry a lot, don’t we? We like to have things under control, but Jesus tells us not to worry about the future. A preacher once addressed the problem of worry in our culture in a sermon which he titled, “Don’t let worry kill you, let the church help!” Yes, even churches can be filled with anxiety and worry. 

Before reading the Scripture:
Last week’s passage ended with a proverb. No one can serve two masters. We can’t serve God and wealth. Jesus continues his sermon on the Mount, drawing the attention of his audience to the nature which surrounded them as he begins to discuss anxiety or worry. 

This is one of the most beloved passages of Scripture, perhaps falling in behind Psalm 23 and John 3:16. The poetic words in this passage contain power, encouraging us to trust God. But I want you to listen to the passage closely and ponder what Jesus is really saying. If we take this passage too literally, it sounds like we shouldn’t worry about or plan for anything. But is that what Jesus says?  

Read Matthew 6:25-34

A Scarlett Tangier in my cherry tree, June 2025


Jesus is almost two thirds through his sermon. People may be getting hungry as he tells them not to worry about what they eat or drink or wear… He points a finger to the air and follows a few birds as they dart from one bush to another. “Look at ‘em,” Jesus says. “They don’t have a care in the world. You know, they don’t sow or reap. They don’t set out crops and then, like farmers, bite their nails and pray the crop will be plentiful. Can you imagine a bird planting a crop?” he might have asked. 

The thought of Joe Sparrow pushing a plow or storing grain might have brought laughter to the crowd. No one images a bird doing such a thing.

Then Jesus gets to the point. “You know, these birds don’t worry about tomorrow, but they get by. And think about it, Jesus says, “Are you not more valuable than they?” Here, Jesus reminds them of the teachings of the first two chapters in Genesis, where God crowned humankind as the pinnacle of creation.[1] God created us to work, to be gardeners in his world, to be his servants with dominion over creation. Certainly, if God cares for the lonely sparrow, God will care for us. 

When taken together on the heels of the previous passage, we’re again remained not to be fanatical about accumulating stuff. It’s something we have a hard time doing. But the disciples who abandoned their boats to follow this teacher from Galilee knew something about placing their trust in God. And so did the day laborers who did not own land and couldn’t count on having work from one day to the next. Of course, not everyone lives in such a manner. Some must plan for tomorrow and next month and next year. Even in Jesus’ day, those farmers who hired the laborers had to plan which fields to plant and so forth.

Perhaps this passage shouldn’t be taken too literally. After all, birds die in blizzards. Wildflowers wilt during a drought. Furthermore, a literal interpretation sounds like we should have no cares and should live a lazy life which isn’t at all what God placed on earth to do. “Don’t worry, be happy,” as the song goes. Some Christians have taken it this way. In Paul’s writings to the Thessalonians, he deals with such laziness and informed them if they don’t work, they don’t eat.[2] Wisdom literature within the Bible often condemns laziness and those who do not plan.

When you think about it, birds and lilies are not good models for human beings. Notice, Jesus doesn’t say we’re to be like them. Instead, he says, Look. Or, think of it this way, “consider or ponder” for a moment the birds of the air and the lilies of the field. They should remind us of what God can do for us. They are poetic symbols of God’s providential care.[3] Seeing the wonders of nature, we see the glory of the Creator reflected in his creation, the glory of a God who cares for the earth. 

In Dale Bruner’s commentary on the passage, he acknowledges the danger of misinterpreting this passage. Bruner, early in his career, before he became a New Testament scholar, worked as a missionary in the Philippines. He writes that he became convinced this text would be cruel to preach in such a context, among those who are so poor and who go around without proper clothing.

But then, Bruner continues and questions the wisdom of preaching such a passage to the well-to-do. He feared this passage could confirm a dangerous prejudice that spiritual values are to be placed over material needs. 

This sets up an opportunity for Bruner to clarify what the passage doesn’t teach. It doesn’t say we should be unconcerned whether others have enough to eat or wear. Certainly, Jesus’ ministry showed his concern for the poor. Instead, the passage commands us to take our eyes off ourselves, off our lives, away from our own selfish anxieties. Bruner concludes, “look around God’s world for a place where we can throw ourselves into the cause of God’s poor.”[4]

Our passage could be interpreted from a celebrative lens. Consider how the lilies and the birds all reflect the glory of God’s creation. Watching and listening to the birds or exploring the wildflowers give us a reason to reflect on God’s gracious care. We can delight in God’s creation and strive to care for it.[5]

In a way, this passage links with our text last Sunday where Jesus encourages us to save treasures in heaven and not on earth. If you remember, Jesus never said that earthly treasures are bad. He just said we can’t count on them. This ties into the climatic verses of this passage. Verse 33 reminds us of how our primary focus should be on God and God’s kingdom. And then, the passages end with verse 34, reminding us not to worry. We are not to worry about tomorrow (nor about those things we can not control). Jesus doesn’t say that planning is bad, we just shouldn’t worry about what is beyond our control and trust those things to God. 

This closing verse seals the meaning. Jesus doesn’t leave us thinking that because we belong to him that tomorrow will be wonderful. Yes, at some point, we’ll enter the kingdom, but until then there will hard days in which we have to trust God.[6]

Throughout this middle section of the Sermon on the Mount, Jesus attempts to focus his listeners on God’s goodness and love. Instead of trying to win earthly admiration with public prayers and acts of piety, we are to do such activities quietly and let God see and reward us. Instead of making the accumulation of stuff our primary purpose, our hearts should be first focused on God. 

Do you remember those bumper stickers popular back in the 1980s which read, “He who dies with most wins.” Jesus’ teachings point out such nonsense. Our purpose is not to accumulate, but to, as the Westminster catechism reminds us, “enjoy and glorify God forever.”[7]

May we so glorify God and enjoy his blessings. Amen. 


[1] Genesis 1:27, 2:4ff. 

[2] 2 Thessalonians 3:6-13. 

[3] Douglas R. A. Hare, Matthew: Interpretation, a Commentary for Teaching and Preaching (Louisville, KY, JKP, 1993), 74. 

[4] Fredrick Dale Bruner, The Christbook: Matthew 1-12 (1990, Grand Rapids, Eerdmans, 2004), 329. 

[5] Hare, 75. 

[6] Looking for things to soon be made good might be what we desire, but it’s not what we get. This idea comes from Scott Hoezee’s commentary on this passage.  https://cepreaching.org/commentary/2014-12-15/matthew-624-34/

[7] Westminster Shorter Catechism, Question 1.