Jeff Garrison Bluemont and Mayberry Churches November 13, 2022 The Lord’s Prayer, Part 5 Matthew 6:9-15, 18: 23-35
Sermon recorded on Friday, November 11, 2022, at Bluemont Presbyterian Church
At the beginning of worship:
I came across a quote this week that struck me. “The worst thing is not being wrong but being sure one is not wrong.”[1] Let that sink in. “Being sure we are not wrong.” Why is that so bad? Because we often fail to see or understand our sinfulness. It’s easy to see sin in others, but harder to see it in ourselves. But one day, we’ll all stand before God’s throne. And we will all stand in need of forgiveness. But we don’t like to forgive, do we? We’re going to talk about this today.
Before reading today’s scripture
Today we’re looking at the fifth petition in the Lord’s Prayer. Forgive us our debts as we forgive our debtors.
Debts or Trespasses
Historically, those of us in the Reformed Tradition, including Presbyterians, have always said debts and debtors. When I say the Lord’s Prayer at a funeral or an ecumenical gathering, I just quietly say debts knowing I’ll be drowned out by those who say trespasses. I am not sure why others—from Roman Catholics to most Protestants—say trespasses.
In preparation for this sermon series, one of the books I read was by two Methodists, William Willimon and Stanley Hauerwas. I thought they might enlighten me, as the Methodists say trespasses. Instead, they admitted that while there is a long history of saying trespasses in the prayer, it’s not what’s in the Bible.[2] Maybe this is the one thing we get right.
If you look at almost all English translations of the Lord’s Prayer from the King James Version on, the Greek is translated as debts. Now, right after the prayer, as we’ll see, Jesus speaks of trespasses. But not in the prayer. In the prayer as recorded in Luke’s gospel, Jesus uses the words for sin and for debts.[3] I think there is a reason for the use of debts, for we are all in debt to God.
I have been listening to John Oller’s, The Swamp Fox, an audible book this week.[4] The Swamp Fox was Francis Marion. A Revolutionary War hero from South Carolina, Marion did his best to be a thorn in the side of the British and Loyalists. This was especially true as Britain began its Southern Strategy in 1780, with the hopes of gathering loyalists and moving north to trap George Washington and his army. During this period, Marion destroyed British supply routes between the coast and the upland. As Cornwallis’ army moved north, it was ill prepared for what they would face and eventually they became trapped. Cornwallis surrendered at Yorktown, and the war ended.
South Carolina during the Revolutionary Way
During the war, South Carolina had more engagements than any other colony and was the bloodiest theater. But in many ways, the Revolutionary War in South Carolina wasn’t so much a war against Britain, but a Civil War. While there were a few British regulars in South Carolina, much of the combat occurred between loyalists and patriots. At the time, these two groups were also known as the Torys and the Whigs. They were merciless toward the other. And sometimes, spats between neighbors determined which side one was on.
When a patriot did something to his neighbor, his neighbor became a loyalist and fought for Britain. This also went the other way, too. The armies burned homes of their enemies, and often killed their prisoners. Marion supposedly detested such behavior and was willing to court-martial his own soldiers when they behaved in such a manner. But he had his hands full. Because of the animosity between groups, after the war, most loyalists migrated to Canada or back across the sea.
South Carolina was not a good place in the Revolution
South Carolina would not have been a good place to live in the late 1770s and early 1780s. (I’m not sure it’s any better today, but I’ll leave it at that and not include more of my North Carolina bias). But I hope you can you see how the lack of forgiveness leads to chaos. The home of one side was burned, someone else burns a home of someone on the other side of the conflict. I think it was Gandhi (at least in the movie) who said, “An eye for an eye makes the whole world blind.”
What’s So Amazing About Grace?
In his book What’s So Amazing about Grace, Philip Yancey says grace is the best gift the church has given the world. But two pages later, he also acknowledges that the church often communicates ungrace to the world.[5] When we in the church fail to grant forgiveness, we don’t appear graceful!
Physical needs before forgiveness
As we saw last week, Jesus, in the Lord’s Prayer, first takes care of our physical needs. “Give us our daily bread,” is the first petition that concerns us directly. Then, on its heels, Jesus addresses the human condition.[6] We are a sinful people. Not only do we need to eat, but we also need forgiveness. And we need to forgive others. It’s the only way we can break the cycle of vengeance that is too prevalent in our world today.
Forgiveness is difficult
But face it, forgiveness is hard.[7] And it’s not very popular. Many churches forego prayers of confession, which I think is one of the most important prayers we have. After all, where else can we find forgiveness. It’s the one unique thing the church has to the offer the world. Lots of what the church does can be done by other groups, and in many cases, they can do it better. But Jesus gave the church the keys to the kingdom.[8] We have the right to proclaim the forgiveness of sin that can only come through Jesus Christ. No other group has that kind of gift that is so desperately needed in our world today.
We are debtors!
This prayer assumes we have debts. This may have come from an old concept where, when we sin, a notation is made into a ledger indicating the debt we now owe. And debts need to be repaid. It’s the only way the books can balance. Yet, we are all guilty. In other words, we are all debtors. As Paul writes, “All have sinned and fallen short of the glory of God.”[9] Our debt may be from that which we have done which is against God or against neighbor. And it may be that which we left undone but should have done. There’s a ledger book for us all and it’s filled with sins of commission and omission.
Forgiveness is not cheap
Sin is serious and forgiveness is not cheap. Jesus paid the price for our sin, enabling us to be forgiven. The only way we can be forgiven is for God to wipe out our debt.
Forgiveness with a caveat
But this forgiveness comes with a caveat. While we are forgiven by God through Christ, in our striving to be more “Christ-like,” we are to be forgiving others who have done wrong to us. We don’t do this to obtain forgiveness. Instead, we forgive graciously, knowing what God has done for us. When we act in this manner, we break that cycle of revenge that threatens to tear our world apart. First God forgives us, then we are to go and do likewise and forgive others.
When we forgive someone who’s wronged us, it’s like throwing “a monkey wrench into the eternal wheel of retribution and revenge.”[10] But it’s the only way forward. As C. S. Lewis once said, “To be a Christian means to forgive the inexcusable, because God has forgiven the inexcusable in you.”[11]
Matthew 1
As we heard in our reading from Matthew 18, Jesus told a frightening parable about this. A man owed and obscene amount of money to his king. 10,000 talents. Each talent was worth 15 years of wages, so this man would never be able to pay unless he lived 150,000 years. We’re talking about a debt as great as what Elon Musk borrowed to buy Twitter. Now the king wants to clear his accounts. Unable to do so, the man and his family are to be sold into slavery. He begs his creditor, the king, for forgiveness. Surprisingly, the king relents and forgives.
But the man who was forgiven such a great sum, was unwilling to forgive another who owed him 100 denarii, or the equivalent of 100 days of work. The one forgiven the obscene amount wasn’t willing to forgive the one who owed a fraction of what he owed. And the king in the story, who represents God, is furious when he learns about this ingratitude. We don’t want God furious at us, do we?
All of us need forgiveness and to be forgivin
We stand in need of forgiveness, but we must also be willing to forgive. Failing to forgive, the cycle of revenge will only grow and eventually lead to our destruction. The good news is that God forgives us. Accept this incredible gift and strive to let others also experience this gift. For when we forgive, we are displaying a central characteristic of a loving and gracious God. And may we do it all so that God will have the glory. Amen.
[4] John Oller, The Swamp Fox: How Francis Marion Saved the American Revolution, Joe Barrett, narrator (2016).
[5] Philip Yancey, What’s So Amazing About Grace? (Grand Rapids, MI: Zondervan, 1996), 30, 32.
[6] Frederick Dale Bruner, The Christbook: Matthew 1-12 (Grand Rapids, MI: Eerdmans, 2004), 309.
[7] While I didn’t want to go down this path in this sermon, one of the problems I have with dispensationalism is that some theologians who hold such beliefs see the difficult teachings of Jesus in the Sermon of the Mount applying not to the present but to a future dispensation. This concept makes the commands in Jesus’ sermon easier for us to “ignore” in the present age because they are too hard, instead of seeing them as a goal which we may not successfully reach, but should still attempt. See John H. Gerstner, Wrongly Dividing the Word of Truth: A Critique of Dispensationalism (1991) or Bruner, 310.
I didn’t really have a dog in the hunt during the World Series, but I did enjoy watching parts of the games. However, over the past month, I did read two books about baseball in which I’ll review. If you’re a fan, you might find these books interesting and a way to carry you through the winter until February, when the pitchers and catchers report to spring training. The first book was to take me back to the second grade, about the time I learned about baseball. The second, a biography of Ty Cobb, took me back to an era even before my grandfather played ball. I’ve been reading a lot this year and I am way behind on book reviews.
David Halberstam, October 1964
(New York: Fawcett Books, 1994), 382 pages including a bibliography, plus 16 pages of photos.
1964 was the year I became aware of baseball. My dad giving me a bat that summer. Also, when my grandparents attended the World’s Fair in New York during the fall, they stopped by to see us on their way home (we lived in Petersburg, VA from 1963-66) and gave me a baseball cap that featured photos of Mickey Mantle and Roger Maris. That cap would probably be worth something today. The year was also one for change for baseball. It was the last year for a while in which the New York Yankees dominated baseball. It was also a year the St. Louis Cardinals again became a dominate National League team. They would beat the Yankees in the World Series in seven games. Over the next few years many of the Cardinals would become familiar as I followed the game more closely. Lou Brock, Curt Flood, and Bob Gibson would again play in the first World Series I followed carefully as the Cardinals lost to the Detroit Tigers in ‘68.
While the book title just mentions October, Halberstam provides an overview of the entire season for the leading teams. He also provides historical background of players, coaches, and managers including delving into the Yankees fading glory and the building of a contending team in St. Louis. He also gives background into other teams in the chase for the pennant. Both teams in the World Series had won their pennant by only a game and there were several teams in the hunt until the last day, making it an exciting ending. New York ended one game ahead of the Orioles and two games ahead of the White Sox. In the National League, the Cardinals were never in first place until the last week of the season. On the last day of the regular season, they bested the Phillies and Reds by one game.
Another difference between the teams was the American League being far behind the National League in recruiting African American players. St. Louis hosted many black stars, while New York was just beginning to bring aboard black players.
While there was some acknowledgement to what’s going on in the world outside of baseball, Halberstam mostly focused on the game itself and how it was changing as you had more African Americans playing the game, television was becoming more important, and the players were becoming celebrities. Some, like Mickey Mantle, ate up the attention while others like Roger Maris wanted no part of it.
This book provides great introductions to the players, coaches, and owners of each team. It’s a good read for baseball fans. I have read and enjoyed several other books by David Halberstam including The Summer of ’49 and The Fifties.
###
Charles Leerhsen, Ty Cobb: A Terrible Beauty
(Audible, edited by Malcolm Hillgartner, 2015, 15 hours and 33 minutes)
Many believe Ty Cobb to be the best baseball player of all times. Sadly, even though motion pictures were available at the time he played, there are no films of Cobb running the bases or swinging a bat. Just a short movie of him warming up by catching and throwing a ball. While many think Cobb is the greatest, others believe that Cobb was one of the dirtiest ballplayers of all time. The rumor is that he was hated by most other players, and was a racist.
Leerhsen has taken it upon himself to challenge a lot of the rumors about Cobb. While he doesn’t come across like a Sunday school teacher, Leerhsen portrays Cobb as a complex human being. A great ball player, he probably didn’t sharpen his spikes (or if he did, it might have been to intimiate his players, but spiking of other players does not seem to have been a regular occurrence for Cobb. While this was the rumor even during his career, in one case where the commissioner was going to punish Cobb for such an infraction, a photographer provided evidence that he had not spiked the other player
As for being a racist, Leerhsen points out that as an older man, Cobb was one of the former great ballplayers to welcome Jackie Robinson, the first African American, into the major leagues. He was also elected to the baseball hall of fame its first year in existence and received more votes than Babe Ruth. Leerhsen, while correcting many of the misconceptions of Ty Cobb, show us a flawed man who was a talented ballplayer. He liked to win and worked hard. Cobb didn’t like spring training (and often showed up late) because he stayed in shape in the winter. He also studied the game and other players, which allowed him to get a “psychological jump” on them.
Cobb’s career begin in the “dead ball” era. Before the First World War, the baseballs were not as tight as those after the war. In addition, unlike today when balls are replaced regularly, during this era a ball might be used for the entire game. As the innings advanced, the ball tended to get softer. During his era, there were few homeruns. Cobb often bunted and depended on speed to make it to the base. Or he would punch the ball over the heads of the infield.
As a batter, Cobb had a unique stance and held the bat with his hands apart. This allowed him to quickly choke up on the bat if the ball was inside of the plate, or extend his grip if the ball was outside. After the war (in which Cobb volunteered), Cobb showed he could also reach the fence. Once, having been told Babe Ruth was the better ballplayer, he hit five homers in two games. Cobb still holds the highest lifetime batting average in the major leagues. But where Cobb really made a name for himself was baserunning, successfully stealing home a record number of times. And he liked to win!
Cobb was successful in life. He invested well (including in his home state’s Coca Cola stock) and was probably a millionaire halfway through his career. He was also one of the highest paid ballplayers of the era, earning up to $60,000 a year in the mid-1920s. But he did have a problem with violence and often got into fights with other ballplayers, with fans, with hotel clerks, and others. While Leerhsen acknowledges this tendency, he points out this was an era where were fighting was common among ballplayers.
Cobb became one of the first celebrities of baseball. He hung out with Presidents and often inviting other players down to Georgia to hunt or fish with him during the off season.
I enjoyed listing to this book as I drove back and forth from my father’s home last month.
Jeff Garrison Bluemont and Mayberry Churches November 6, 2022 The Lord’s Prayer, Part 4 Matthew 6:7-13 and 4:3-4
Sermon recorded at Mayberry Church on Friday, November 4, 2022
At the beginning of worship:
We don’t like to be dependent on anyone other than ourselves or perhaps our spouses. It’s the American way. Pull yourselves up by our bootstraps, be independent. But there’s a problem with such thinking. It runs counter to the gospel of Jesus Christ. In all things, we are dependent on the providence of a loving God. And we live in an economy that demands we depend on others. Could you make your own car or build your own road? But today, I want us to consider God’s providence.
We owe where we are in life to God. Think about it, we could have just as easily been born in Ethiopia or Ukraine. We could have been born with a birth defect or learning disability, contracted a terrible disease at an early age, had horrific parents, or been run over by a truck. Some of you may have experienced such, but even then, God sticks with us. If God was not present, where would we be? When we consider the blessings received in this life, most of us should be humbled. Look for the blessings you have and be grateful.
Before the reading of scripture:
As we continue to look at Lord’s Prayer, let me say a little more about this prayer as it appears in Matthew’s gospel. First, the prayer is almost exactly in the center of Jesus’ Sermon on the Mount. If you look at this sermon in the Greek, which runs three chapters in the gospel, there are 116 lines before the prayer and 114 after it.
Throughout his ministry, Jesus said a lot about prayer. Prayer is central to Jesus’ teachings.
Jesus begins this prayer saying, “So you should pray like this.” For some reason, the New Revised Standard Version (along with some others), leave out the “You,” but in the Greek, Matthew emphasizes it. Jesus says his followers are to pray like this (this is the You in this sentence). We’re not to pray like those in other faith traditions. Nor is prayer just about putting in an order for stuff. We are to pray like Jesus.
A second point is that this prayer is given as a model. It’s not the law. We don’t have to pray these words, exactly. Instead, this prayer becomes a template for our prayers. “You should pray likethis.”[1]
The fourth petition
Today, we’re looking at the fourth petition of this prayer. Remember, the Lord’s prayer can be divided into two equal parts. The first three petitions praise God and reorients us toward God. The second three petitions are about our needs. The first is for our daily bread. Jesus is interested in our well-being. We ask for bread even before forgiveness, which indicates the importance of our physical health. The word bread, in how it is used here, implies more than something made with wheat (which should be good news for any of you who may be gluten intolerant).
While the word translated as bread literally means food, here it probably also refers to all we need to survive. And note, we ask for bread, not cake. We can be thankful when we’re given cake but should be satisfied with bread. We ask God to provide the basics, day in and day out.[2]
I am again reading the prayer from Matthew’s gospel along with a short passage from Jesus’ temptation in the wilderness in Matthew 4.
I’ve shared with you before that I spent five years working in a wholesale bakery. I started there as a summer job, between my freshman and sophomore years of college. And I stayed on for a while. You know, there are plenty of jokes about working in the bakery. People say such things as “you must be rolling in the dough,” which isn’t the case literally or figuratively.
The bakery industry involves tough work in a difficult business climate. Because bread goes bad fast, it must arrive fresh in the stores almost every day.[3] Once I became a supervisor, I was on call always unless I was on vacation.
Daily bread and the wholesale bakery
Give us our daily bread, we pray. This took on a whole new meaning when daily bread was being shipped out in a dozen tractor trailers each evening. Or, as happened once, when we ran out of flour, we kept looking down the railroad tracks for the train bringing the hopper car full of flour, that was a day late. Even in modern times, there is no guarantee of daily bread.
The bakery was never idle more than one day at a time. Starting around midnight on Saturday night and going through late afternoon Sunday, we’d bake what was shipped out late Sunday afternoon and evening. Smaller trucks took the bread to stores where it was fresh on the shelves early Monday morning. The plant was shut down on Tuesday and Saturday, which was when our deep cleaning occurred. And if you had a breakdown, you worked until you got the product out because if it wasn’t on the shelves, the customer would buy another brand.
Short shelf life for things on earth
This prayer, “give us our daily bread,” reminds us that things on earth have a short shelf-life. There is some debate over this petition as to if we’re asking for heavenly bread (as in the banquet in God’s kingdom) or bread to sustain our bodies on earth. Both are important, but I go with the later. If we don’t have food, we die. Surely, we are to store up our treasures in heaven, as Jesus recommends. Jesus acknowledges that there is a danger of accumulating even solid things on earth, which over time will rust away, or be consumed by moths, or stolen.[4]
But Jesus also realizes that we need to eat. That’s why he fed the multitudes, a miracle found in all four of the gospels.[5] And it’s also why the church’s mission from the beginning has been to feed people.
Jesus, the “Bread from Heaven” also fed peopl
Yes, Jesus says he’s the “bread of life,” which we find in John’s gospel.[6] But Jesus never says that we don’t need anything else. He fed the 5,000 because they were hungry. But Jesus didn’t want people to depend on him for just physical bread when he could give so much more.
When Jesus was tempted in the wilderness to turn a stone into bread, as we heard in our readings, he said one doesn’t not live by bread alone. Notice, he didn’t say, one does not live by bread! It goes without saying that we need food and the necessities of life.
Such gifts we ask daily from God; otherwise, by hoarding, we may begin to think that we’re in charge of our abundance and see no need for God. We’d be like the guy in the parable who wanted to build larger barns, only to die before he could enjoy their benefits.[7]
Communal aspects of bread
Yet, no one wants stale bread. And moldy bread isn’t good for us. Of course, today there are options such as freezing bread and pulling it out when needed, but that wasn’t the case in Jesus’ day.[8] Bread was baked daily. Bread is also an example of a communal dependance on one another.[9] Also notice, we pray for “OUR bread,” not “MY bread.”
The baker depends on the farmer to grow the grain. Grain is hauled a great distance, even in Biblical times. Think of Joseph’s brothers taking grain from Egypt back to Canaan to feed their families.[10] Before the baker can use the grain, a miller grounds it into flour. And the flour needs to be used soon or bugs begin to grow in it. If the baker in Jesus’ day was in a city, he’d have to have hire someone to bring him firewood for the oven.
Bread, something we take for granted, requires a whole village. Few people can do all it takes to prepare bread, and if we could do all it takes, from growing grain to grinding, to kneading and preparing fires for baking, we’d have no time to do anything else.
Luther’s interpretation of this petition
In his catechism, the Protestant Reformer Martin Luther said that when we pray for our ‘daily bread,’ we are asking for everything necessary to have and enjoy our bread. Luther has a good point here. At the same time, Luther continues, we ask for protection from everything which would interfere with us enjoying our bread.[11]
In his little book, A Simple Way to Pray, which Luther wrote for his barber, he includes a prayer based on this petition which thanks God for blessing our temporal and physical lives. Then Luther strangely continues, “Graciously grant us blessed peace. Protect us against war and disorder. Grant our dear emperor fortune and success against his enemies…”[12]
War and bread prices
It may seem strange to pray for peace when praying for our daily bread, but perhaps, if you’ve been following world news, you’ll understand. Bread, even in ancient days, wasn’t something people took for granted. In Jesus’ day, much of the grain that fed Rome came from North Africa. War has a way of disturbing transportation arteries, making wheat and other food stuff more and more expensive.
We’re seeing this now with Russia’s invasion of Ukraine. Ukraine is one of the world’s breadbaskets. A large percentage of the world’s grain and vegetable oil, especially in the poorer regions of African and the populated cities of Asia, come from Ukraine. If all a sudden the world lost 42% of its sunflower oil, 16% of its maize, 10% of its barley, and 9% of its wheat, which is the share of these products supplied by Ukraine in 2019, people will suffer.[13]Grain is a commodity. Producers sell commodities where they can get the highest price. Therefore, a war thousands of miles away affects prices in our grocery stores.
Conclusion
So, after reorienting our lives toward God, we ask God to care for us. We don’t pray to be indulged with goods or supplied with rich foods. Instead, we ask, day by day, for what we need to get by so we might enjoy this good world in which God allows us to live. And, as this prayer reminds us, we don’t pray, “give me” but “give us.” We want everyone to have enough that their stomachs might be satisfied. This prayer not only orients us on God; it also focuses us on the needs of our neighbors.
I hope you see this petition in a new way. First, we’re not just asking for our own needs, but for everyone’s need. Second, we ask this prayer daily, for we continue to need to be reoriented toward a gracious God from whom all good things flow. Amen.
[1] Frederick Dale Bruner, The Christbook: Matthew 1-12 (Grand Rapids: Eerdmans, 2004), 292-293.
[2] Bruner, 306-308. For a detailed discussion of the word used for bread, see James R. Edwards, The Gospel According to Luke (Grand Rapids, MI: Eerdmans, 2015), 334-335.
[3] When I worked in the bakery (1976-81) bread only stayed on the shelves three days. After a week, it would often mold. Today, it appears that bakers are using better preservatives than were available then, as a loaf of bread often last two weeks in our house.
[5] Matthew 14:12-21, Mark 6:30-44, Luke 9:10-17, and John 6:1-15.
[6] John 6:35. John 6:35-59 discusses the crowd’s desire for more bread, but Jesus had already fed them when they were hungry and now wants them to seek not just temporal benefits but spiritual benefits of believing in him.
[8] When I was working in the bakery in the late 1970s and early 80s, flash freezing was just coming into use. Unlike slow freezing, flash freezing keeps the dream from losing taste while frozen and when it thaws it is still fresh. I’m sure this is used even more today in the industry.
[9] William H. Willimon & Stanley Hauerwas, Lord, Teach Us: The Lord’s Prayer & the Christian Life (Nashville: Abingdon, 1996), 76.
I wrote this essay in the late 1990s.when I served a congregation in Utah and had no idea I would eventually end up back in the South… I recently pulled it out and edited it a bit before sharing it. The essay shows some of what I was reading at the time. If I would undertake such a quest to again to put my thoughts on preaching on paper, I’m sure it would be quite different. Nonetheless, much of what I wrote still seems relevant. -C. Jeffrey Garrison
Ramblings about my preaching
That’sme in Virginia City
After worship, Howard Bennett, the church organist, came up to me smiling, his arm outstretched, and loudly proclaimed, “We have a preacher!” It was the second Sunday of September, 1988, Camel Race weekend. I had just preached my first sermon for the First Presbyterian Church of Virginia City, Nevada. For the next twelve months, I would serve the congregation as a student pastor. It felt good to hear Howard’s praise. I didn’t consider myself a preacher. I needed his affirmation for I didn’t know if I had what it would take to deliver a year’s worth of sermons to a group of people I was just getting to know. Howard’s praise provided confidence!
I based my sermon that day on the question Jesus asked the disciples in Mark 8:27, “Who do people say that I am?” The theme was Christocentric, heavy on theology and void of humor. Thinking back, I’m sure what Howard meant by his affirmation was that I sounded like a preacher. No longer am I sure it was a compliment, although I’m positive Howard meant it that way. What happened, I now believe, is that with a strong pulpit presence, I discovered how to make people listen—or at least stay awake. I’m not so sure this is all together positive. Staying awake in some of my sermons might fall into the cruel and unusual punishment category.
Combination Mine Shift with Virginia City in the background
My Accent
One thing I learned early on in preaching is that there was a benefit to my accent. I disagree with Norman Maclean’s father, a first generation Scottish Presbyterian preacher in Montana. The elder Maclean tried to eradicate his Scottish brogue and despised those who came from the mother country and flaunted their accent. Instead, I have found that having an accent makes people take notice. Perhaps it’s because they must concentrate on listening. Down South, I’d be just another prophet without honor instead of the celebrity I became during my three years in the pulpit in upstate New York.. Sometimes, of course, the benefits of an accent are mixed and lead to misunderstandings. There are still people in Virginia City who believed my Palm Sunday sermon about Pilate, had something to do with a pilot (perhaps he flew for Air Rome).
Although I count my accent a benefit, I have always considered my uniquely southern-style grammar and diction a liability. I’ve struggled with grammar and when I get excited and talk fast, any rules of grammar which I might have picked up along the way fly out the window. Even though I’m proud to be a Southerner in the pulpit, at times I’m a bit afraid the congregation might think of me as a bumbling idiot. Southerners in general suffer from this malaise which serves as an antidote to our healthy sense of pride.
Mentors
A few years ago, I had the opportunity to spend a week studying with the late Dr. W. Frank Harrington of Peachtree Presbyterian Church in Atlanta, Georgia. The conference was in Hastings, Nebraska and consisted of Presbyterian pastors in the Rocky Mountain or Plains states. Frank, the pastor of the largest church within the denomination, amazed me in how commanded everyone’s attention with his thick slow southern voice. Frank vindicated southern preaching for me. His approach in the pulpit was like a Southern lawyer addressing the jury. Leaning up against the pulpit, speaking in a slow conversational tone, he’d get us to laugh and to cry and then, when he had us hooked, demand we make some decision concerning our faith. “Always preach for a conviction,” Frank repeatedly reminded us.
Frank was a true Southerner. Like all great preachers—J. Wilbur Chapman, B. Frank Hall, C. Kenneth Hall, D. Lyman Moody. C. Wesley Jennings and C. Jeffrey Garrison—he had an initial in front of his real name. Although he never admitted this, I’m willing to bet he cursed his parents to the grave for not using his first name. As a Southerner, Frank had the ability to tell stories and to laugh at himself, invaluable gifts for preaching. All of us have fallen short of God’s glory and Frank’s prime fault was that he hailed from the lesser of the Carolinas.
With only a few notable exceptions such as Norman Maclean, Southern authors have, in my humble opinion, been the only literary voice in twentieth century America. Even non-Southerners such as Big Sky writer, A.B. Gurthie, Jr., big game stalker Ernest Hemingway and the quintessential bum Jack Kerouac found it necessary to sojourn in the South. As with Frank Harrington’s preaching, these authors remind me that we Southerners have something to say. Sometimes it might not be what people want to hear, but we say it anyway, partly because we’re ornery, partly because that’s what we feel God calls us to do.
What is preaching?
H. Eddie Fox, a Southerner who hails from the Methodist tradition, defines preaching as proclaiming: “the biography of the deeds of God in terms of one’s autobiography with the hope that persons, enabled by the power of the Holy Spirit, respond to God’s act of forgiveness in Jesus Christ, in repentance and faith, and live out the new life in faithfulness to the kingdom of God.”
This definition leaves out an important component of preaching, the call of God. As Fox and his co-author George Morris points out a few pages later, the Jonah story demonstrates “two fundamental truths.” Going to Nineveh wasn’t Jonah’s idea and hearing about God wasn’t the Ninevites’ idea. God wanted the word out. Preaching is proclaiming God’s biography, but at God’s request. When I honor this request, I trust God’s Spirit works in the life of the hearers so they may be moved by God in ways I, as the preacher, may never know.
The humbling knowledge that God’s in charge
Sometimes preaching is humbling. There was a woman in the Virginia City congregation who was living, with kids, in an abusive situation. During one sermon, she heard me say something that empowered her leave her husband and seek safety. To this day, I’m not sure what she heard because I was preaching what I thought was an ecological message about taking care of God’s creation. God does work in mysterious ways—even to the point of allowing someone hear the gospel in a sermon that has little to do with the message. John Calvin explains the power of preaching to be in the Word, not in the minister. Though humbling to our egos, there is comfort knowing God uses preaching and teaching to “awaken faith and promote sanctification.” The burden of preaching is lifted from our shoulders and placed upon God’s broad shoulders.
Of course, knowing God works through our preaching does not excuse us from preparation. Preaching is hard work. We must incorporate God’s Word into the modern situation and do it in a way that doesn’t bore our congregations to death. Preaching should not be, as I once heard a professor from a reformed theological seminary sarcastically quip, “taking out and examining the doctrines.” Preaching should be alive. It involves telling stories—God’s story and our story. And telling stories should be fun and humorous.
Humor
Billy Sunday, the so-so baseball player for the Pittsburgh Pirates who became a sensational (or sinsational?) evangelist, once said: “God likes a little humor, as evidenced by the fact that He made the monkey, the parrot—and some of you people.” Today, the preacher task is more challenging. Media moguls, with resources to create mind-blowing scenes, have taken over storytelling. The preacher must rely on the use of words and an occasional gesture to connect to the mind of the listener so that his or her imagination might visualize the possibilities that exist within God’s kingdom.
Honesty
Probably the greatest gift a preacher can give to his or her work is honesty. This means we may have less to say than we’d think. One of the problems with preaching is that people expect us to have answers and we, wanting to please, also want to answers questions concerning life and faith. But do we? What do we really know?
Presence
Wendell Berry, a Kentucky tobacco farmer who spins a pretty good story, tells about the preacher in Port William’s, Kentucky, who, upon learning that a son of parishioners is missing-in-action during World War Two, immediately goes over to family’s home. A relative of the missing man, while discussing this visit, says, “the worst thing about preachers is they think they’ve got to say something whether anything can be said or not.” The task of preaching is to be honest and at times admit we do not know what God is doing. Instead, we are called to be faithful. As the funeral liturgy goes, “even at the grave we make our song, alleluia, alleluia, alleluia.”
Development of my theology; Or, before you get into the pulpit, you better have something to say
I was born in Pinehurst, North Carolina, just two days after the death of Humphrey Bogart. This was the same year that Jack Kerouac published On the Road, Burt Lancaster and Kirk Douglas shot it out in the Gunfight at the O.K. Corral, and Elvis released “Jailhouse Rock.” In some existential sort of way, these events may have played a role in my theology. Since I don’t know anyone alive who understands existentialism, I’ll refrain from speculation.
Culdee Presbyterian Church
My theological development started on Easter Sunday, 1957. The location was Culdee Presbyterian Church, located in Eastwood, North Carolina, a community which even then didn’t have a post office. It had a Shell Station, a small grocery store called “Bunches,” and a Presbyterian Church. The Post Office closed about the same time the last logging train pulled out of Eastwood Station. This was before my grandmother’s birth. Culdee Presbyterian Church was built on a sandy ridge between Nick’s Creek and the Lower Little River. My Scottish ancestors settled this land two hundred and some years earlier. Out on the ridge where the church sat, they staked out a cemetery filled with many of my ancestors.
1957, my great-grandfather McKenzie holds me. My father is the one with dark glasses. My grandmother to right. My great grandma is next to my dad, and my uncle is in front of my dad.
At the time of my baptism, Culdee consisted of a white-washed pine board church and a cinder block Sunday School building. The McKenzies, Blues, and McDonalds had organized the congregation in the dark decades after that fateful and foolish charge up Seminary Ridge. Ninety-five years later, they were just beginning to get over it, although it would take another generation or two to completely purge the system. On that Easter Sunday, dressed in my finest, my mother and father, flanked by grandparents and great-grandparents, presented me to the Reverend J. Thomas Young to be baptized. A few drops later, I was marked as a member of the Covenant.
Garrison/McKenzie Influence
The Garrison/McKenzie clan played an important role in my early theological development. My Grandfather Garrison had converted to Presbyterianism from a hard-shell Primitive Baptist background, due to his marriage to my grandmother. His conversion represented a pentecostal event in the life of Culdee. The congregation witnessed God’s love extending even to those without a Scottish name. He serves as elder at Culdee for many years. The presbytery elected a commissioner to the General Assembly of the Presbyterian Church, US. Unfortunately, his health kept him from attending. Although he died twenty years ago, to this day I still think of my grandfather as the ideal elder. He regularly read and studied the Bible. His prayers at the table, when the family gathered, were reverent and brought to my mind an image of a good and loving God.
My Great Grandfather McKenzie has also served as a model of faithfulness for me. He served as an elder for forty years and for most of that time was also the Sunday School superintendent. My great grandfather died when I was in Junior High, but I can still see him in the room at my grandparents. He lived with them the last couple years of his life. He would sit in his rocking chair and read the Bible. When the good book wasn’t in his hands, it would be sitting next to his bed on the nightstand. The family in which I was born was steeped in the Bible.
Early memories of church
My early memory of church was watching our neighbor, Art Zenn, prepare the site for a new building with his bulldozer. It was great fun to watch him push dirt around. The congregation started construction on its new sanctuary around 1960. My grandfather was on the building committee and did much of the plumbing and heating work. My father and great-uncle built the copper clad steeple. A crane hosted the structure into place. In 1962, just a year before we moved away from the area, the new building was complete. They tore the old, white-washed wooden sanctuary down. The new brick church began to grow as it reached out to new people in the community. No longer are all the officers Scottish or married to a Scot.
Cape Fear Presbyterian
I grew up in was Cape Fear Presbyterian Church in Wilmington, North Carolina, a city we moved to when I was in elementary school. My fondest memories are working on the Boy Scouts of America God and Country award with the pastor, C. Wesley Jennings. Mr. Jennings only had daughters and found the scouting program a way to make up for this shortcoming. He prodded my brother and me through the program. During this time, I began to understand more about what it meant to accept Jesus Christ as one’s Lord and Savior. As I started High School, I began to read the entire Living Bible, in a teen version called “The Way.” The Bible had been a Christmas gift. I checked off each chapter read in the front of this Bible. Although I gave up the challenge after a few months, I read over half of the Scriptures.
Encouraged to consider the ministry
While in High School, my congregation started electing women and youth to church offices. I was honored to have my name placed in nomination for deacon and surprised to be elected. In the Southern Presbyterian Church, Deacons had oversight of the budget and buildings as well as being responsible for taking up the offering and serving as ushers. I bought a suit and assumed my duties. The hostility within meetings shocked me. Money does that! While serving as a Deacon, people began to suggest I should become a preacher.
The ministry was not an altogether new idea. I had told my grandmother, when I was ten, that I planned to be a Presbyterian minister. As soon as the words were out of my mouth I began to wonder where they came from. However, the ministry seemed an exciting possibility, yet I wasn’t totally comfortable with the idea. It would be another decade before I felt the call to the ministry. By then, I had graduated from college, worked in a bakery, and for the Boy Scouts. I had also been married and divorced and had moved to western North Carolina.
My call to ministry was a process that began with my healing from a broken marriage. My first wife and I had problems. We separated. Then she became pregnant from another man. We quickly divorced, and she remarried. Crushed, I slipped into a period of depression which lasted a couple years.
Experiencing a call
A new town and new friends restored my confidence, and a new church again offered me a chance to serve by spending one night a month in a homeless shelter. It was also a time of decisions as I was trying to decide if I wanted to stay on with the Boy Scouts or seek some other form of employment. During this time, the thoughts of seminary began to come to me. On a backpacking trip early in January 1986, while mulling over options, I decided I’d try seminary. When I got home, I called one of the pastors at the church I’d joined in Hickory. Even though we’d never discussed the ministry, he asked, “what took you so long?” That Spring I received affirmation from many minister friends, two of whom were Lutheran.
I also received my first opportunity to preach that Scout Sunday, just a few weeks after deciding to enter seminary. As a scout executive, I had often been invited by troops to “say a few words” at their church. Then, out of the blue, this pastor whom I’d never meet, called and told me he planned on me giving the sermon on Scout Sunday. I was floored. The first Sunday in February 1986, I preached my first sermon in a Methodist Church. That summer, I sold my house and moved up north and entered Pittsburgh Theological Seminary. I’d chosen Pittsburgh over Union at Richmond and Columbia in Georgia because I’d never been there and wanted to see what it was like. Besides, Roberto Clemente had played ball there.
Looking back on it all, I can see God’s hand gently nudging me toward seminary and the ministry. While at Pittsburgh, I worked in two different congregations, both of whom encouraged me in my journey. God’s guidance and the love and encouragement of these folks prepared me for the task of preaching. My own journey taught me to trust and place my faith in God.
Impact of Growing Up Southern On My Theology
Oscar Wilde supposedly said, in the aftermath of the American Civil War, that “one couldn’t admire the moon in Georgia without being told how much better it looked before the War.” Mark Twain noticed the same thing in conversations about the moon in New Orleans. These two accounts mean either my Southern ancestors spent a lot of time looking at the moon during the closing decades of the nineteenth century or someone stole another’s story without properly crediting them. It doesn’t much matter anyway.
The Truth Behind Southern Mythology
It’s a well-known fact that southerners, at least those of us who are Caucasian, reminisce over the antebellum period when our ancestors spent afternoons sipping mint juleps in rocking chairs on the porch of the big house. Listening to these stories, one must assume this was also an era before mosquitoes, ticks, sand gnats, and flies. Those pests must have been introduced as retribution by those pesky Yankees.
The truth is that few of our ancestors enjoyed such luxury, but after Sherman burned everything, one could always act like the family lost its fortune during the war. Even when I was a child, 100 years after it was all over, what seemed important was not how much money your family had, but how much it had before the War. If the truth was known, my kinfolk was probably out in the swamps, hard at work chopping wood for the still that made whiskey for the mint juleps that everyone else’s family enjoyed on their front porches. While swatting gnats, they’d swap stories about ghosts which, once they got around, explained those mysterious lights in the swamps and help keep the revenuers at bay.
Lost Eden or New Jerusalem
All this nonsense just goes to prove that Southern Theology, at least the theology of the common folk, focuses more on the lost Eden than it does on the coming kingdom. In other words, we look back more than we look forward. Although it rings true in the South, in some ways this is true about all of America. “The biblical image of humankind living in a garden dies hard in America,” notes William Pannell, a professor of evangelism at Fuller Theological Seminary. We long for the past and this hinders our ability at sharing the gospel in a world that no longer looks or shares the same heritage as we do. Pannell jokes that southern style religion as shown on television is “merely a camp meeting with air conditioning.” The people such productions reach “are in harmony with the style and message of the preacher.”
Just because Southerners tend to look back to the garden doesn’t mean we don’t anticipate the return of Christ. We think and worry about the second coming a lot. We certainly don’t want to do something we’re not supposed to be doing when Michael’s trumpet blows.
My great granddaddy, who was born in the late 1880’s, often shared stories about his childhood with me. Sometime around the turn of the century, he was in another man’s watermelon patch doing what boys from the South do best. He’d cut open a watermelon, eat it’s heart out, drop the rest of the melon for the birds and seek out another ripe juicy one to enjoy. It was the middle of a hot cloudless day when suddenly the sky turned dark, and the temperature dropped. He noticed that the birds singing as if it was evening. My great granddaddy looked up and saw the sun disappear. He dropped the watermelon and ran for all eternity, as fast as his bare feet could take him. He didn’t want to be caught raiding another man’s watermelon patch on judgment day.
It is my belief that one’s theology needs to look both backwards and forward. We need to look back beyond the Civil War, to first century Palestine and that man we claim to be God named Jesus Christ. And we need to look forward, not in a fearful way to the horrors of judgment, but to Jesus’ promise of a new and coming kingdom. Perhaps looking forward has been difficult for southerners because of the guilt of our past. Even the most ardent racist would have a hard time reconciling a belief in a kingdom where non-whites would be subservient to the rest of us.
The Spirituality of the Church
One of the theology I grappled with coming out of the Southern stream of the Presbyterian Church is the concept known as the “Spirituality of the Church.” This doctrine was taught by one of the South’s greatest theologians, the “humble” James Henley Thornwell, a man who admitted he wanted to be “regarded as the greatest scholar and most talented man that ever lived.” The concept of the “Spirituality of the Church” separated the church and state into “two separate spheres of authorities and functions.” The church was to be spiritual. Its task was evangelism, to bring people to Christ and then to send them back into the world where they carried out social obligations as Christians.
There is much appeal in this concept. It is true that a regenerated individual who lives his or her life in Christ should make a wonderful public servant and carry forth Christ’s will into the public sector. The church is the one organization designed to bring people into a relationship with God. There are other organizations better suited to carrying social change than the church. However, the concept has been misused to keep the church quiet on serious social issues (like slavery and race relations). Prophets of old did not limit the scope of their wrath to the spiritual realm and neither should the church. Jesus reminder that we need to be wise as serpents and as gentle as doves probably applies here.
The doctrine of “the spirituality of the church” as well as a strong emphasis on Scripture, helped separate politics from the church. As a result, the pulpit became a place where only sins specifically forbidden in Scripture were condemned. An interesting challenge to this doctrine, which crossed denominational lines, came from the Methodist revivalist Sam Jones. A former alcoholic, Jones became an ardent prohibitionist and turned his revivals into “civic reform crusades” seeking to limit society’s access to alcohol, prostitution, and gambling. By the time I grew up in the South, the drinking of alcohol, which is not prohibited in scripture, was often portrayed as the root of all evil. This created sort of a split personality amongst southerners. Some sins not listed in scripture were condemned while others, such as racism, were labelled as a political problem and not discussed in the pulpit.
Acknowledging sin
Growing up southern, I memorized at a young age Paul’s word, “all have sinned and fallen short of the glory of God.” I think I could have quoted this verse even before I could quote John 3:16. However, there seemed to be a distinction between sins. Although we’ve all sinned in some spiritual sort of way, some of us have sinned more than others and those of us who have sinned by the flesh have thereby fallen further from God’s glory and are to be looked upon with contempt. It is biblical that we’ve all sinned, but this categorization of sinfulness only serves to create a false pride in those who are strong enough to avoid being caught in the sins of the flesh (drunkenness, adultery, etc.).
I wish someone, at an early age, could have reinforced the concept of God’s grace as well as they taught the concept of sin. I would have been a lot more accepting of others had I understood all along that God’s love extends equally to even the vile sinner.
Current State of My Theology
A portrait commissioned by First Presbyterian Church of Hastings (Michigan). I served this congregation from 2004-2014. The picture in the back of the portrait is the new church we built during that time.
Somehow, I managed to survive growing up in the South. As a preacher, I am thankful for my past, it provides great source material for sermons. Partly due to my growing up in the South, I was instilled with reverence for Scripture, Almighty God, a need for a Savior, the importance of a religious community, and a fear that hell is being unable to swat mosquitoes in a backwater swamp on a hot day. Most of these traits have served me well as I’ve tried to tell others about Jesus Christ.
Jeff Garrison Bluemont and Mayberry Churches October 30, 2022 The Lord’s Prayer, Part 3, “Thy will be done” Matthew 6:9-13, 26:36-46
The sermon was recorded in worship at Bluemont today (Sunday, October 30, 2022)
Before reading the scripture:
We continue to explore the Lord’s Prayer today, as we look at the third petition. As I suggested over the past two weeks, this prayer begins by reorienting us toward God. The first three petitions all focus on God, not us.
The Lord’s Prayer and the Ten Commandments
These petitions parallel the first table of the law. The first four commandments—which deal with not making or worshipping idols, not misusing God’s name, and keeping the Sabbath—all focus on our relationship with God.[1] Likewise, the second half of the prayer focus on our needs roughly parallel the second half of the Ten Commandments.
Calvin on the Lord’s Prayer
John Calvin, in writing about this prayer, notes that the beginning reminds us to keep God’s glory before our eyes. We’re not to look for advantages for ourselves. Instead, we want God’s Spirit to govern our hearts and teach us to love the things that please God.[2]
Again, I will read the prayer from Matthew’s gospel, followed by the passage of Jesus praying in Gethsemane on the night of his betrayal.
I have friends who are college football fans. Those in the SEC can be a little fanatical. Yesterday, the University of Georgia and the University of Florida met on the gridiron. All this week my Twitter feed has been clogged with their back-and-forth banter about the big game. Now it’s all over and I can get back to looking at pictures of nature and dogs. And congratulations to the Georgia Bulldogs.
But now I’m starting to see similar bantering between Astros and Phillies fans as the World Series kicks off. It never ends. We are so sure of our side, which can be fun when it’s just a game… but when we take things too seriously and start demonizing others in real life, seeing our opinions as Gods and theirs as Satanic, we’ve crossed a line. In such cases, we develop an unhealthy case of contempt for others, which can be even more harmful to us than to those we perceive as enemies.[3]
Lincoln’s Second Inauguration
Dawn broke on March 4, 1865 with rain and storms. Early in the afternoon, dressed in a Brooks Brothers suit (a company which until a few days ago I didn’t realize existed back then), Abraham Lincoln stepped out of the porch of the unfinished capitol to deliver his second inaugural address.[4] It was a short speech, especially for inaugural addresses, but one peppered with theological and Biblical references.
This brief speech by a President who never joined a church is considered the most theological of all presidential inaugural addresses. In roughly 700 words, Lincoln tries to frame an understanding to what the country had endured in the Civil War while offering a vision for a better future.
A little over half-way through, he said: “Both read the same Bible and pray to the same God, and each invokes His aid against the other.” Sound familiar? We gotta be careful in claiming God to be on our side.
Lincoln continues, hinting at his own convictions: “It may seem strange that any men should dare to ask a just God’s assistance in wringing their bread from the sweat of other men’s faces, but let us judge not, that we be not judged. The prayers of both could not be answered. That of neither has been answered fully. The Almighty has His own purposes.”
God’s will may be different
The Almighty has His own purposes… Ponder these words… Then Lincoln continues:
“Fondly do we hope, fervently do we pray, that this mighty scourge of war may speedily pass away… Yet, if God wills that it continues until all the wealth piled by the bondsman’s two hundred and fifty years of unrequited toil shall be sunk, and until every drop of blood drawn with the lash shall be paid by another drawn with the sword, as was said three thousand years ago, so still it must be said ‘the judgments of the Lord are true and righteous altogether.’”
Lincoln then offered a vision for a hopeful future as he closed and as the sun broke through the clouds: “With malice toward none, with charity for all, with firmness in the right as God gives us to see the right, let us strive on to finish the work we are in, to bind up the nation’s wounds, to care for him who shall have borne the battle and for his widow and his orphan, to do all which may achieve and cherish a just and lasting peace among ourselves and with all nations.”[5]
Humble Abe
Honest Abe. He may have been the last of the honest politicians. While he felt he was on the right side, he was not going to second guess God. He always allowed for the possibility that in some things he would be wrong. When he first entered politics, his moniker was “Humble Abe,” and he lived up to it.
“Your will be done” is not a natural prayer
“Your will be done on earth as in heaven…” we’re taught to pray. Like Lincoln admitting that he may not be completely right, I don’t think praying for God’s will be done is a natural prayer. We seem to think we know what is right and what should be done. But do we? Are we willing to so surrender to God that we give up our own beliefs and desires? We must be taught to pray this prayer. Otherwise, our prayers will only focus on our wants and needs.
Jesus in the Garden of Gethsemane praying
In the Garden of Gethsemane, we witness the humanity of Jesus as he prays, “My Father, if it is possible, let this cup pass from me.” The cup is a metaphor for death. Think of the agony facing our Savior. He’s leaving behind his disciples who are unable to support him in his time of need. He knows that as the sun rises in the morning he’ll face the worse sort of torture, punishment, and eventually death.
Matthew doesn’t show us a Jesus heroically marching to his death. Jesus in the garden depicts a normal man. He’s full of fear and anxiety.[6] No one would want to endure what Jesus faced. But Jesus ends his prayer with a humble acknowledgement, “yet, not what I want but what you want.” “Thy will be done.”
A bold prayer
Praying as Jesus taught, as one of my professors said in a commentary on this passage, “can be costly when a serious decision is being contemplated.”[7] Are we so bold? Are we willing to accept God’s will and to seek it in our lives? If we believe God is with us, we can endure anything, but that requires faith.
Martin Luther, the great Reformer, understood us to pray in the first petition for pure teaching. In the second petition, we seek trust in this teaching. And in the third petition, we ask for perseverance to carry out God’s will.[8]
The “postscript” to the first half of the prayer
The first “table” of the prayer, focuses on God, ends with a postscript. This can grammatically be applied to all the first three petitions. “As on earth as in heaven” goes for the hallowing of God’s name, the fulfillment of God’s kingdom, and God’s will being done. Think of it this way: all three petitions are already done in heaven. We don’t ask to be snatched up from earth, but for what’s happening in heaven to come to earth.
Nor in praying this prayer, do we ask God to help us do these things. While implied, we leave it up to God to determine how. We ask God, by whatever means God determines, to fulfill these three requests.[9]
I’ve already alluded to in this series,[10] heaven and earth are to be brought together. This happens at the end of Revelation.[11] We pray for it to be fulfilled.
Conclusion
In this prayer, we trust that God is good and will give us what we need. In praying this petition, the focus is on God and not us. Instead of demanding what we want from God, we position or reorient ourselves to accept and to do God’s will in our lives. Amen.
[2] John Calvin, Institutes of the Christian Religion (1559, Ford Lewis Battles’ translation), III.xx.43.
[3] For a study on the impact of contempt, see Arthur C. Brooks, Love your Enemies: How Decent People Can Save America from the Culture of Contempt (HarperRow, 2019). For my review on this book, see https://fromarockyhillside.com/2019/04/love-your-enemies/.
[4] For the weather and the “Brooks Brother’s coat, see the prologue in John Meachan, And There was Light: Abraham Lincoln and the American Struggle (New York: Random House, 2022), xxiv.
[5] For a detailed exegesis of this speech, see Ronald C. White, Lincoln’s Greatest Speech: The Second Inaugural (New York: Simon and Schuster, 2002).
[6] Douglas R. A. Hare, Matthew: Interpretation, a Biblical Commentary for Teaching and Preaching (Louisville: John Knox Press, 1993), 300-301.
It’s 1965. The Vietnam War heats up and involves Harry’s father. As a twelve-year-old who has lived around the world, Harry is sent to stay with his grandfather and uncle on a hardscrabble farm in the Ozark Mountains of Arkansas. While most of his classmates look for ways out of the community, Harry wants to find a way to stay. He learns to fish and hunt along with gaining wisdom of the two old men (Albert and Emerson), and their dog, Cody. Both men have lost wives and now together. While they haven’t travelled far from where they live, they read widely. An atlas takes them to trout streams around the world. During trout season, they are on the creek at dawn. After fishing the morning Starlight Creek, around Cody’s Rock or Karen’s Pool, they work in the fields until evening, when they again fish. For the old men, fly fishing was a blessing to a “hard and often depressing life.”
Take only what you need
When a man in town known as a great killer of turkeys brags in the local diner about how one needs to be camouflaged to kill turkeys, Emerson digs out an old Santa Claus outfit and heads into the hills. Dressed as Santa, he kills a large Tom. He drops the bird off at the diner, saying that the key isn’t camouflaged, but being quiet. But the other man’s idea of slaughtering large number of birds goes against Albert and Emerson’s philosophy. Their fishing is mostly catch-and-release. Likewise, they only hunt for what they needed, a deer a season for meat and a few birds for a variety. When heading out to hunt, they only take a few shells. The rest of the time they delight in seeing.
Ambition appears lacking in Albert and Emerson. The local agriculture representative tries to tell them how their farm could be more profitable, but they aren’t interested. After all, more money would bring complications and complications are to be avoided. Fly fishing “saved them from the dreary life of subsistence farmers.” It gives “them a way to participate in the rhythms of the natural world other than my shouldering a hoe.” (77)
Elias Wonder
Nearby, in an old cabin, lives Elias Wonder, a Sioux and former Marine, who was gassed in World War I. Waking from the experience, he first thought he was Robert E. Lee and volunteers to surrender. As he regains part of his senses, he decides he is in hell as only white men populate the hospital. Ten years later, Elias shows up on the farm on his quest for death. The two old men, who weren’t yet so old but having lost their wives, adopt him and nurse him back to health. They help Wonder out by providing him with corn which he converts to moonshine to supply himself and the town. Along the way, for 40 years, Elias kept seeking death. When he was struck by lightning, he complained it only cleared his sinuses.
Reverend Biddle
Another character in this book is the Reverend Biddle, pastor at the Primitive Methodist Church. One Sunday afternoon a month, he’d come over and enjoy some wine as he talked salvation with the two men and occasionally Elias. While Albert and Emerson fail to see the benefit in religion, they enjoyed the conversation. Having heard from the Reverend Biddle that the poor would inherit the earth, the two old men realize it wasn’t going to happen anytime soon. “‘By the time we get it,’ snapped Albert one Sunday, ‘it’ll be like inheriting last month’s fish.’”
Conclusion and my recommendation
This was a delightful story, but Middleton’s writing can be difficult. More than normal, I found myself reaching for a dictionary to check the meaning of words like piscator, prolix, bilious, and splenetic… At times, the author jumps forward and looks back, such as when in the middle of the story, he thinks back on one of the men’s deaths. While I found this annoying, it didn’t keep from giving the book a five-star review on Goodreads. I enjoyed this story and will have to read other books by the author. Sadly, he died young, in the 1990s.
Many writers compared this book to Norman Maclean’s novella, A River Runs Through It. Both are about coming of age and trout fishing. Both involve the author’s life’s story with some novelist flare. While I see the similarities, I found myself thinking about the movie, “Secondhand Lions.” The old men in the book and movie come from different circumstances, but both stories involve a young boy staying with older men and learning from them.
I found the book to be a joy. While I don’t recommend the religious attitudes (or lack thereof) of the men in the story, knowing that we’ve been given enough and being grateful for what we have is a lesson worth learning.
A Quote to take with you:
“The angler hopes for nothing and prays for everything; he expects nothing and accepts all that comes his way.” (79)
Jeff Garrison Bluemont and Mayberry Churches October 23, 2022, The Lord’s Prayer, Part 2 Matthew 6:9-13, 22:1-10
At the beginning of worship:
In his book on the church, Life Together, Dietrich Bonhoeffer reminds us that we are called by God into the church. This call extends to us before we ever enter the community’s common life. Therefore, we enter “not as demanders, but as thankful recipients.”[1]
Gratitude is a quality all Christians should have, but we live in a fallen state which causes us to create our own idols and to follow the wrong path. Therefore, we need to foster gratitude and one way we do this is to pray like Jesus. The opening of the Lord’s Prayer, as we saw last week and will continue to explore today, begins by reorienting our lives toward God. Prayer is not about us demanding from God what we want; it begins with us responding to God’s gracefulness with gratitude and thanksgiving.
Before reading the Scriptures:
Last week we began our look at the Lord’s Prayer with the Lukan version. This week, we’re going to look at the prayer from Matthew’s gospel, which is a little different. Both prayers are short, but Matthew adds a few more words and petitions to his prayer. Both gospels have the second petition, “your kingdom come.” If you remember from last week, I’m working through each of the petitions of the prayer Jesus taught us to pray.
Kingdom is a political term
Kingdom is a political term. The “United Kingdom” came about with the merger of England and Wales with Scotland. A kingdom is an area under the control of a king or a government. This is true for God’s kingdom, too. Except that God’s kingdom encompasses all earthly kingdoms and the cosmos itself. For God is sovereign over all, including those in rebellion.
But God’s kingdom is different
You know, we got this war going on in Ukraine, where Russia tries to impose its rule. Russia wants to assume power over another nation, bring it under its control. That’s how kingdoms work here on earth. While God already has such power, our God doesn’t work within human constraints. God has this crazy way of making the weak strong, the last being the first, death resurrecting into life. God’s kingdom will be fulfilled, but God’s ways are not our ways. God’s time doesn’t equate to our time. And God’s politics are not our politics. Instead, the old life and the old ways must give way to God’s method.
Leaning into God’s future
Our prayer, “Thy kingdom come,” is our way of leaning into God’s future, of longing for God to fulfill history so that we’re all under the lordship of Jesus Christ. There is an eschatological element in this prayer. While we can prepare ourselves, we can’t bring about God’s kingdom on our own. And if we assume we can do so, we are mistaking our desires for God’s will. This is the problem with Christian nationalism (which in my opinion isn’t Christian). Only God can bring about God’s kingdom.[2]
Today, I am going to read the Lord’s Prayer from the 6th chapter of Matthew’s gospel. In addition, I’ll also read a parable of the kingdom found in Matthew 22.
Martin Luther addresses the second petition of the prayer with a story about a poor beggar. A rich and mighty emperor invites this beggar to ask for whatever he desires, promising that he was willing to give the beggar great and princely gifts. The beggar being hungry yet foolish, only asks for a bowl of broth. Luther suggests the beggar is rightly considered a rogue and a scoundrel who mocks his imperial majesty’s command and is unworthy to come into his presence. Imagine how we dishonor God when we are invited to ask for such wonderous gifts and only seek something for our stomach.[3] And what more of a blessing can we ask for than experiencing God’s peaceful kingdom?
This prayer is not about us
“Thy kingdom come” reminds us early in the prayer that this is not all about us. Our lives are first about God, who gives us every breath. And we focus our prayer first, not on what we desire or think we need, but on God’s promises.
This morning, we opened with a call to worship taken from Isaiah 65. At the end of Isaiah, God has the prophet proclaim a new peaceful kingdom. Jesus, himself, speaking in the synagogue in Nazareth, interprets Isaiah’s envision kingdom in his own life.[4]But how does this kingdom come about? As N. T. Wright asks in a commentary on this prayer, “How can the Prince of Peace defeat evil if he has to abandon Peace itself in order to do so?”[5]
The coming of God’s kingdom
This request for God’s kingdom to come was answered at Easter. God triumphed over evil. God’s love for the world shined through the wickedness of an empire that put to death an innocent man. As Wright goes on to say, “in the unique life, death and resurrection of Jesus, the whole cosmos has turned the corner from darkness to light.”[6]
How Jesus fulfills prayer
Wright offers two metaphors as ways of thinking of how Jesus fulfils this prayer. He’s a medical genius who invents a wonder drug like penicillin. We are the doctors, who are both healed by this drug and then use it to heal others. The second is that Jesus is a musical genius who writes the greatest musical score of all times. And we are the musicians who perform this work before the world.
Wright concludes his thoughts on these metaphors writing: “The kingdom did indeed come with Jesus; but it will fully come when the world is healed, when the whole creation finally joins in the song. But it must be Jesus’ medicine; it must be Jesus’ music. And the only way to be sure is to pray his prayer.”[7]
So, when we pray, “Thy kingdom come,” we not only want God’s kingdom to be fully realized, but we also imply we’ll do our part.
Parable of the Kingdom: The Wedding Banquet
The parable of the wedding banquet in Matthew 22, which I read, speaks of God’s coming kingdom. The banquet is for the wedding of the son, whom we can identify as Jesus. In fact, the wedding imagery plays out through scripture, with Christ being the bridegroom, as earth and heaven are brought together in a marriage union.[8] In this parable, the king’s friends offend him by refusing to honor his son. In response, the king opens this banquet up to those normally not invited to such functions. Come, and enjoy the party, he says to us. Or, if we’re already in, God sends us out to invite others.
The Kingdom of God is a party in which unlikely people, those like us who don’t belong, are invited out of divine generosity. Jesus makes it possible for us to attend. As one commentor noted, this is why the church can be a real pain. Jesus invites all kinds of reprobates to the party.[9] The church consists of those called by Jesus, not chosen by us. Instead of looking around and complaining, we should be honored and thankful we’re included.
We don’t wait idly for the kingdom
While only God can bring about his kingdom, and we’re to wait and have patience, we don’t idly wait on the sidelines. God’s kingdom is not just something in our hearts. It involves a reversal of the way things work in the world. Yet, we still have our own internal work we can be doing. John Calvin writes that “God sets up his Kingdom by humbling the world, but in different ways.” Some of us he tames, others he breaks our pride.[10]
While God’s kingdom for which we long is communal, it also involves our internal work. We should invite God to help us examine ourselves so that we make daily progress in becoming more Christ-like and worthy of the Kingdom. We must draw back from worldly corruption and visions of kingdoms that reflect our values and not God’s.
Conclusion
So, we pray for God’s kingdom, and we strive to be worthy of it. We do this knowing we’re like the bystanders invited into the wedding party. We are not worthy of inclusion on our own, but only because of the graciousness of our Savior Jesus Christ. May his name be forever praised and may we truly long for God’s kingdom to come upon a healed earth. Amen.
[1] Dietrich Bonhoeffer, Life Together: A Discussion of Christian Fellowship, John W. Doberstein, translator(San Francisco: Harper & Row, 1954), 28.
[3] Martin Luther, “Larger Catechism,” The Book of Concord: The Confessions of the Evangelical Lutheran Church (Philadelphia: Fortress Press, 1959), 426.
As a seminary student, I first introduced to the writings of Eugene Peterson. I don’t remember the class, but I had to read Working the Angles. Later, a girlfriend during my senior year gave me a copy of Five Smooth Stones for Pastoral Work. Shortly after graduating, I read The Long Obedience, which focuses on the Psalms of Ascents (Psalm 120-134). I would later read Under the Unpredictable Plant (a commentary on Jonah), Reverse Thunder (commentary on Revelation), among others. This was all before Peterson began to publish his own translation of Scripture which, when completed, came out as The Message. Shortly after its publication, I meet Peterson at a pastoral conference for those serving in Utah (where I was at the time). I remember him being willing to sign any book but The Message. He didn’t feel he should sign a book as he didn’t write it. It wasn’t his book, he just translated it. I also found myself surprised that he didn’t have the big booming voice one assumes of preachers. His voice was high pitched, but his words drew you in.
Peterson has been influential in my pastoral life. In 2013, after having completed a major building campaign and church relocation, I considered leaving the ministry. About this time, I read Barbara Brown Taylor’s book, Leaving Church. In the past, I had always found Taylor’s writings supportive and insightful, but read this book reinforced my thoughts of abandoning the ministry. Then, thankfully, I picked up Peter’s recent memoir, The Pastor. I again found purpose and encouragement for continuing the ministry. I am indebted to Peterson.
My Review of A Burning in my Bones
Winn Collier, A Burning in My Bones: The Authorized Biography of Eugene H. Peterson (WaterBrook, 2021), 339 pages including some photos and notes.
Eugene Peterson is from Montana and the West played a major role in his life. His father was a butcher and his mother often served as a Pentecostal preacher. From this background, Peterson was nurtured for what became his ministry. After college in Seattle, he attended seminary in New York City. While there, he begins to attend a Presbyterian Church and later even worked as a student at a Presbyterian Church. A student of languages, he started work on a doctorate with some of the top Old Testament professors in the country (Albright and later Childs) but felt the call to ministry.
Peterson was ordinated by the Presbyterian Church and sent to Baltimore, Maryland where he and his wife would help organize a new Presbyterian congregation. He would serve this church for 29 years. There were exciting times, especially in the beginning, followed by a period of doldrums, till finally Peterson understood his calling. Unlike many with his skills, he resisted the temptation to build or seek a larger church. He wanted to be a pastor. And in Scripture, he found solace. With his skill in language, he would often translate passages for Bible Study and preaching. These became the beginnings of The Message.
Much of Peterson’s life until he left the ministry is also told in his memoir, The Pastor. However, Collier provides a more critical view of his life. In addition to having access to this former volume and to his papers, Collier spent time talking to Peterson and interviewed his wife and family, along with colleague and friends.
As a pastor, Peterson began to write books and would take an extended yearly vacation to Montana. After retiring, he devoted himself to completing his translation of scripture in addition to teaching five years at Regents in Vancouver. Then he returned to his beloved Montana for the last years of his life. During this time, he began writing a series of books on pastoral theology. The last section of the book, from where Peterson left Baltimore to his death, was the most enlightening to me. I especially liked the sensitivity Collier shows in Peterson’s apparent flip-flopping on the issue of same-sex marriage. Sadly, his mind was becoming muddled. Shortly afterwards, he was diagnosed with Alzheimer’s.
Conclusion
Peterson has left behind a great volume of work that will benefit the church for years to come. His life was devoted to God’s word and God’s people. In many ways, he was both embraced and rejected by those on the ideological extremes, for Peterson refused to be used as a political pawn in church wars. I am thankful that Collier has provided those of us who found much to appreciate in Peterson’s writings an insight into his life. Last spring, at HopeWords Writer’s Conference in Bluefield, West Virginia, I met Collier. At the time, I had to admit that I had his book (it was a Christmas present) but had not read it. He signed my copy anyway. Now, I have read it!
Jeff Garrison Bluemont and Mayberry Churches October 16, 2022 “Lord, teach us to pray: The Lord’s Prayer, Part 1” Luke 11:1-4
Thoughts at the beginning of worship
It’s good to be back with you this morning. While gone I did a lot of reading including Winn Collier’s biography of Eugene Peterson. Starting back in seminary, I began reading Peterson’s writings and have found them insightful. Peterson, who died a few years ago, is best known as the translator of The Messageversion of the Bible. Before that, he primarily wrote for pastors and his writings display a pastor’s heart.
My preaching plan between now and Advent is to focus on the Lord’s Prayer. Prayer is one of our primary responsibilities as disciples and we’ve been talking about discipleship a lot. Through prayer, we develop a relationship with the Almighty. The Lord’s Prayer is a logical place to start teaching prayer. In Collier’s biography of Peterson, I found myself encouraged in this task as Peterson envisioned two essentials for a pastor’s job description: teaching people to pray and to have a good death.[1] As you can image, I have more personal experience with the first. I do try to pray and haven’t yet died. But if any of you need to talk about a good death, I’ll be here for you. We can learn together.
John Calvin on Prayer
Today and for the next six weeks, I’ll discuss what it means to pray? Some might ask if God knows all, who are we to pray and to tell God what we need? John Calvin dealt with this question.
Calvin begins his discussion on prayer, which he calls the chief exercise of faith, with an acknowledgment that we don’t have all we need. In other words, we’re not self-sufficient. So, we are instructed by faith to realize that “whatever we need and lack is in God, and in our Lord Jesus Christ, in who the Father willed all the fullness of his bounty to abide, so that we might draw from it as an overflowing spring.” “God “the master and bestower of all good things” invites us into prayer.[2]
Before the Reading of Scripture:
The prayer we know as the Lord’s Prayer can be found two places in Scripture, in the gospels of Matthew and in Luke.[3]Both are short prayers, especially when compared to other known prayers of the time and from the Old Testament. In the Greek, Matthew’s prayer contains only 58 words. Luke, as we’re going to hear today, is even shorter at 38 words.[4] As a comparison, my pastoral prayers tend to run 300 to 400 words. Maybe I should be a bit more concise. After all, Jesus does condemn the long rambling prayers of the Scribes.[5]
However, we know Jesus’ prayers were often longer than the Lord’s Prayer. Jesus spent the night in prayer up on the mountain before he appointed the disciples.[6] He prayed long enough that the waiting disciples fell asleep.[7]
Prayer involves a relationship
So, it’s not about the length of prayer that’s important, it’s about us acknowledging our own insufficiency and trusting in God. Prayer draws us into that kind of relation, but it’s a relationship in which God has already spoken. While I won’t get into this today, prayer is not just us talking, it’s also involves listening.
Eugene Peterson says this about prayer: “At regular intervals we all need to quit our work and contemplate his, quit talking to each other and listen to him.[8]That’s what happens in prayer.
The traditional way of saying the Lord’s Prayer
While I am going to read the Lord’s Prayer today from Luke’s gospel, I will speak of the prayer as we say it. Traditionally, the Lord’s prayer has been divided into six petitions, three that deal with the praise of God and three that deal with our need. You only get all six in Matthew’s version of the prayer. In Luke’s gospel, we only find five of the petitions. However, since today I am going to stick to the first petition, which both versions share, we’ll be okay.
Our Father, who art in heaven, hallowed be thy name….
This rolls off our tongues so naturally, but do we ever stop to think what we are saying?
Our Father
Consider how this prayer begins. Luke’s shorten version has “Father, hallowed be your name.” From Matthew’s gospel, we get “Our Father in heaven, hallowed be your name.”
It’s important to know that we don’t say, “My Father,” but Out Father. Think of it this way. God is not a personal god, as if I could stash god in pocket as some good luck charm to pull out when I am in trouble. As the Apostles’ Creed proclaims, God is the creator of all: heaven and earth. God doesn’t belong to any of us. Instead, all of us belong to God, for he has created us in his image. To claim God as mine borders on idolatry. To say, “my God,” risks taking God’s name in vain. It’s as if we claim God to be on our side instead of us being on God’s side. So, we acknowledge from the beginning God as the Father of all who believe.
Second, we can call God our Father not just because we’ve been created by God. God is our Father because through God’s son, Jesus Christ, we are cleaned up—justified and sanctified—so that we can be adopted into God’s family. By praying to God as Father, as Jesus’ teaches, we are invited into an intimate relationship with the divine…. So yes, we have a personal God, but only because God acts first to invite us into a relationship.
But we also begin our prayer acknowledging our position in the pecking order of creation. Just as a child stands under his or her parents’ authority, we stand under God’s authority.
In heaven
In Matthew’s gospel, God is given a place: “in heaven.” This doesn’t mean that God is out there and not here. After all, John foretold Jesus’ ministry proclaiming that the kingdom of heaven has come near.[9] Jesus speaks of the Kingdom of God coming near, which means essentially the same thing.[10] Jesus also promises the coming of God’s Spirit, which was poured out upon the disciples and believers at Pentecost.[11] Yes, God is near, but God also has a place to observe all that happens until heaven and earth are wedded together.[12] As the Psalmist reminds us:
The Lord looks down from heaven; he sees all humankind. From where he sits enthroned he watches all the inhabitants of the earth.[13]
Praise and our role in creation
In this prayer, we acknowledge God and our relationship to the divine. But our role in creation is also important. We have been created to praise God. That’s what we do with the ascriptions of praise at the beginning of this prayer along with the first three petitions of the Lord’s Prayer. Let’s now consider the first one: “hallowed be your name.”
We’re to honor God alone
We could also say, “God alone is to be honored.” This petition relates to the Ten Commandments, especially the third one which says, “You shall not make wrongful use of the name of the Lord your God.”[14] When we pray the way in which Jesus taught, we keep our priorities in line. We worship an awesome God whose glory we need to reflect in our lives.
One commentator on the Lord’s Prayer says: “this pray teaches us, in all that we do, to hallow the name of God and, in doing so, we discover our true being.”[15] In other words, when we pray the way Jesus taught, we don’t just go to God with a shopping list. Instead, we acknowledge God’s rightful place in the universe and in our lives.
Through this prayer, Jesus teaches us that we are blessed. Yes, we have a God who already knows everything, but God wants to draw us into a relationship. So, we address God as Father, in a personal manner. We acknowledge God’s role over our lives, and we seek to praise God’s name.
In writing about prayer in Five Smooth Stones for Pastoral Work, Eugene Peterson, whom I spoke of earlier, equates prayer with intimacy. “Intimacy is no easy achievement. There is pain—longing, disappointment, and hurt. But if the costs are considerable, the rewards are magnificent.”[16]
Concluding suggestions
This week take time to pray. Prayer is not just for when you have a need. Begin your prayers in praise. Prayer helps nurture our relationship with God and forms our minds so that we live as God intended. And that’s a good thing. Amen.
[1] Winn Collier, A Burning in My Bones: The Authorized Biography of Eugene H. Peterson (Colorado Springs, CO: Waterbrook, 2021), 268.
[2] John Calvin, Institutes of the Christian Religion (1559), III, xx, 1.
[3] In addition to Scriptures, the prayer can also be found in the Apostolic Father’s Didache. However, this is essentially the same as in Matthew’s gospel. James R. Edwards, The Gospel According to Luke (Grand Rapids, MI: Eerdmans, 2015), 330.
The garden season is almost over. I am currently enjoying fresh greens: lettuce, turnip greens, spinach, and Swiss chard. The bok choy is almost ready to eat. I had enjoyed these leafy vegetables in the spring, too, but they die out once the weather warms up. I also have a large bounty of winter squash to enjoy with three varieties: butternut, acorn, and delicata. I really need a larger garden so I can grow and experiment more with various types of squash and pumpkin! And soon, there’ll be root vegetables to roast and to blend into soups: beets and turnips.
Lettuce, Swiss chard, turnips & beets
The blessings that are gone for the season:
Last sandwich of the season
Gone are the summer squash: zucchini and yellow squash. Gone are peppers, although I have enough for one more round of poppers (half of a jalapeno pepper packed with cream cheese and wrapped in bacon and baked). Gone are the tomatoes. There were only a few days between late July and the day before I left for Michigan that I didn’t have a sandwich that featured a thick sliced tomato. For prosperity’s sake, I took a photo of the last sandwich of the season.
The blessings saved for another season:
Canning on the back deck
But there’s plenty saved for winter, too: sweet lime pickles like my grandmother made (34 pints), salad cube pickles made from too large cucumbers (11 pints), salsa (25 pints), tomato soup (43 pints), chow chow (6 pints).
This year’s plantings and lessons learned
Planting cucumbers
Unlike previous years where I purchased my tomatoes and peppers and other plants and then transplanted them into the garden, this summer I grew everything from seed: tomatoes (7 varieties: Salvaterra, Select Paste, San Marrano Paste, Cherokee Purple, Brandywine, Amish Paste, Dester, and Virginia Romaine), peppers (bell and jalapeno), cucumbers (4 varieties: Early Fortune, Japanese Climbing, Russian Pickling, and Arkansas Little Leaf), and eggplant. Sadly, the only plant that never produced was eggplant. It likes hot weather, and I planted it a month after tomatoes. Next year I will try to plant my eggplant earlier. After last year’s failure with okra (I only got one mess of okra before cool weather returned), I didn’t plant any this year. Next year, I might try starting it inside and transplanting outside when it’s warmer. I also struck out with Kohlrabi. I would like to try more crops, but my deer protected garden is only 1250 square feet.
I really need to take a photo of the whole garden when it’s growing!
