Category: Sermons

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Fourth Sunday of Advent, “Keep Awake”

Title slide with photos of two churches where the sermon was preached

Jeff Garrison
Mayberry and Bluemont Churches
Mark 13:28-37
December 22, 2024

Sermon recorded at Mayberry Church on Friday, December 20, 2024


At the beginning of worship:

Sarah and her thirteen-year-old sister have been fighting a lot this year. This happens when you combine a headstrong two-year-old, who’s sure she’s always right, with a young adolescent, who knows she’s right. Sarah’s parents, taking advantage of her newfound interest in Santa Claus, reminded the two-year-old Santa watches and doesn’t like it when children fight. At first it had no impact.
 

“I’ll just have to tell Santa about your misbehavior,” her mother said at her latest outburst. She picked up her phone and tapped in the numbers. Sarah’s eyes grew big as her mother asked “Mrs. Claus” (really Sarah’s aunt) “could you put Santa on the line.” Sarah’s mouth dropped as her mom described to Santa (really Sarah’s uncle) the two-year-old’s behavior. When Mom said that Santa wanted to talk to her, the toddler reluctantly took the phone.
 

Santa, in a deepened voice, explained to her how there would be no presents Christmas morning for children who fought with their sisters. He would be watching, and he expected things to be better from now on. Sarah, her eyes even wider, solemnly nodded and then silently gave her mother the phone back. After hanging up, Mom (who held back laughter at being so clever) asked, “What did Santa say?”
 

In almost a whisper, Sarah, sadly, but matter-of-factly stated, “Santa said he won’t be bringing toys to my sister this year.”[1]

We’re a lot like Sarah. We like to read into situations that we are in the right and they (whoever they are, a sister, an opponent, or even a group of people different from us) are wrong. But Scripture reminds us that there is a problem in the world (called sin) and we (as sinners) are a part of the problem which is why we need a Savior. We must be careful at making ourselves out as righteous and others as being in the wrong.

Before reading the Scripture:

Today, we are looking at the ending of the 13th Chapter of Mark’s gospel. This chapter has an apocalyptic feel. On December 1, we looked at the opening where Jesus warned about the destruction of the temple in Jerusalem. He continues discussing the tribulations his followers would face during this time of the temple’s destruction. They want to know when it’s all going to happen, but Jesus doesn’t let the disciples pin him down on a date.

Then he moves to discussing how things will get even worse, as we saw last week. Only afterwards, does the Son of Man return at the end of history. Still, Jesus doesn’t give any clear understanding as to when it will happen, only that we are called to be ready and that the elect will be saved.[2]

Today, Jesus once again uses a fig tree as a lesson, which he did in the eleventh chapter.[3] While Jesus has been emphasizing our need to be ready throughout the 13th chapter, he hits a home run on this topic in the last nine verses. 

By the way, and for some of you this may be good news, this will be my last sermon on Mark for two months. God willing, I’ll come back to the book in late February. Hopefully, if all goes as scheduled, we’ll finish the book by Easter.

Read Mark 13:28-37.

Keep awake…  That was so hard when I was a child. Sermons were bad as my eyelids became heavy. It was the same in school, especially in a warm classroom without air conditioning or overheating from steam radiators. 

Keeping awake was hard, except for on Christmas Eve, when you were told to go to sleep. The difficulty of sleep on Christmas Eve topped even those nights with a tooth planted under my pillow… Something magical was happening. Anticipation arose, keeping sleep at bay. I’d roll and roll and when my parents looked in, pretend to be asleep. The clock kept ticking away.  

Keep awake, you don’t know when this is all going to happen and when the Son of Man might appear. It’s been almost 2000 years since Christ left. We’re weary of waiting. It’s not something we’re good at. We fret when we are in the doctor’s office for too long. If we get behind a slow tractor heading down the two-lane sections of Highway 58, we stew. We brood if a waitress forgets or is slow with the coffee pot. 

Waiting makes us feel out of control, unimportant, unwanted, and helpless. Yet, we wait all the time. Children wait for Christmas morning. Parents wait on children to go to sleep. And the more we wait, the more our blood pressure rises. When is it going to all happen? 

And then, Advent rolls around in the church calendar.  A period of waiting. It’s counter-cultural, for we are a society of people who want instant gratification. However, most people probably don’t mind waiting for Christ’s return. After all, we can put off the important things in life for another time. But that’s risky, Jesus says. That’s a gamble we shouldn’t take. Stay awake.

Mark provides us with a gloomily picture in this chapter. As I pointed out in my first sermon, much of it refers to the destruction of the temple which occurred in 70 AD. It was a period of false Messiahs and great upheaval. But in verse 24, Jesus moves to discussing his return. One way of looking at this passage is how, with the temple gone, the focus is on the Messiah, the risen Christ. 

The Jesus who lives in our heart and is present in the church, which represents him in our world today. So yes, Jesus is here with us now in Spirit, but he’s also coming back in person…  

In a commentary on this passage, Scott Hoezee, a friend, emphasizes tying together the two sides of Advent: 

“If the first advent of Christ has any meaning whatsoever, it is only because he is coming back to judge the living and the dead. If he is not coming back, then there is nothing to celebrate at Christmas….  If ditties along the lines of ‘Have a holly jolly Christmas’ could cure what ails us in this life, then there never would have been any need for God’s Son to go through the bloody trouble of coming here in person.”[4]

As I said earlier, there is a problem in the world. As sinners, we’re a part of that problem and Christ is the solution. We need Christ not just to atone for our sins, but to give us hope for the future. 

Our passage for today begins just after Jesus speaks about his return as the Son of Man. Jesus now returns to a familiar them for the entire chapter, our need to be ready. He uses a fig tree as a lesson. Just a day or two beforehand, Jesus cursed a fig tree for not providing fruit, and the tree shriveled up and died.[5] The fig tree was often used by the Prophets as a symbol of Israel.[6] Now, instead of a fig tree withering, he speaks of when it blooms, which is later that most trees. When it blooms, you know summers is at hand. 

Remember, this whole chapter builds upon the question from a handful of disciples concerning the temple’s destruction.[7] With the temple gone, God will not be seen in relationship to the temple. Instead, God will be seen through his Son, our Lord, Jesus Christ. The fig tree which appeared dead in winter, puts forth new sprouts and is alive. Christ, who was dead, is resurrected.

Jesus doesn’t give an exact time for this to happen, instead he points to what will happen. The resurrection will happen soon. While the disciples are clueless, we know it’s at hand as we’re in the last week of Jesus’ life. Of course, his return will occur at a much later date. 

But instead of focusing on his return, in verse 31, Jesus speaks of his eternal nature. Heaven and earth can pass away, but his words will not pass away. God is eternal, all else is temporal. Here, Jesus hints at his divinity. 

Then we move to the final section of this paragraph. Jesus begins, in verse 32, with a problematic passage which has been debated since the second century. Jesus (at least the earthly/human Jesus) doesn’t know when it’s going to happen. Only the Father knows. We should understand how Mark depicts Jesus as following the Father’s plan.[8] Furthermore, maybe this is Jesus’ way to tell the disciples not to ask for specifics about his return. Like a parent telling a kid, they don’t know, it’s up to the other parent, Jesus deflects further questions. 

This section, however, is primarily about our need for watchfulness. Are we doing what we should be doing. Of course, “Keeping awaken,” doesn’t mean skipping sleep. Then we’d be less watchful for we’d be exhausted. Instead, we’re to be ready. The chapter ends with the imperative, “Keep awake.” Or as The Messagetranslates the ending verse, “Stay at your post. Keep watch.”  

One commentator on this passage writes, “vigilance, not calculation, is required.”[9] We’re not to be trying to figure out when Jesus returns. Instead, we’re to be ready. 

The use of the story about the slaves or servants waiting on the master implies that they have assignments to do. The same is true for us. Jesus has given us marching orders, things we’re to do while the Master is away. Interestingly, with this final section in Mark 13, there are no signs given. The slaves don’t know when to expect their Master, so they must continue with their tasks… Likewise, those who follow Christ are given tasks. Are we doing them?

Christ has come, Christ will come again. But until he does, we’re his hands and feet in the world, taking care of one another while telling his story so that others will catch a glimpse of the hope the world has in our Savior. In this way, we’re being ready. 

Oh yeah, and we should show patience, especially during this season. There’s a lot of stressed folks out there. Let’s show them a better way of being. Amen. 

[1] http://www.humormatters.com/holidays/Christmas/xmasjokes.htm

[2] Some scholars suggest that this passage is primarily focused on Jesus’ resurrected glory.  See N. T. Wright, Surprised by Scripture: Engaging Contemporary Issues (New York: HarperCollins, 2014), 97.

[3] Mark 11:20-25. See https://fromarockyhillside.com/2024/11/24/what-does-jesus-have-against-fig-trees/

[4] Scott Hoezee, Elizabeth Steele Halstead, Carrie Steenwyk, “Living in Advent: Worship Ideas from the Gospel of Mark” Reformed Worship 89 (September 2008), 9. 

[5] Mark 11:12-14, 20-21.  Morna D. Hooker, Black’s New Testament Commentaries: The Gospel According to Saint Mark (London: A. C. Black Limited, 1991), 320. 

[6] See Jeremiah 8:13, Hosea 9:10, Joel 1:7, Micah 7:1.  See footnotes for Mark 11:12-14 in The New Interpreters Study Bible (Abingdon Press, 2003). 

[7] See Mark 13:3-4. 

[8] James R. Edwards, The Gospel According to Mark (Grand Rapids, MI: Eerdmans, 2002), 407.

[9] William L. Lane, The Gospel of Mark: The New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1974), 482.

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You Try to be Cheerful

Title slide with photos of churches in winter

Jeff Garrison
Mayberry & Bluemont Churches
Mark 13:14-27
December 15, 2024

Sermon recorded at Bluemont on Friday, December 13, 2024

At the beginning of worship:

I recently read American Ramble by Neil King. Jack Betts, who attends Mayberry, lent me a copy of this book. An editor for the Wall Street Journal, King battled cancer and Lyme disease. Then came COVID. Then he sets out to walk from his home in Washington, DC to New York. It’s not a long walk, when compared to the the Appalachian or Pacific Crest Trail. But it’s long enough for him to meet some interesting people and to reflect on our nation’s history, the glorious and the infamous. 

After making the walk, he returned to visit some of the folks he met along with way. One was Neal Weaver, an Amish man with a large family, in Lancaster County, Pennsylvania.  As they watched his children playing, Weaver said. “Humanity at its core hasn’t changed really since the Roman Empire, or whatever empire you choose. We’re facing the same challenges they faced. And in response you try to be cheerful. You try to be a good neighbor. You try to be loving.”[1]

That’s good advice for Christians. While at times the world seems to be descending into hell, we do our best to help and encourage one another. During the Christmas season, people become generous and gracious. Let’s make sure we’re that way for the rest of the year. 

Before reading the Scripture:

We’re continuing our Advent exploration of Mark’s “Little Apocalypse,” from the 13th chapter. As I’ve tried to emphasize in my first Advent Sermon, the season in which we prepare for Christmas is also a season to be reminded of our Savior’s return. We’ll hear about this in today’s scripture reading. 

The first third of this chapter began with the disciples’ awe of the temple and Jesus’ raining on their excitement by informing them of the temple’s demise. Then, four of the disciples (Peter, James, John and Andrew) corner Jesus to ask him when these things will take place. Jesus foretells all kinds of troubles: from wars to earthquakes to famines. 

But instead of saying he’ll return then; Jesus says it’s just the beginning. Wars, earthquakes, and famines are illusions to general calamities which have faced humanity since the beginning of time. Much of the purpose of the opening of this chapter is to encourage the disciples to remain faithful and not lose hope. 

Jesus, who has three times in Mark’s gospel foretold his own betrayal, suffering, and death, then informs the disciples of how they’ll experience their own betrayals and suffering. But Jesus suggests this is a positive thing for the disciples will be able to share the gospel even into the highest halls of government. We might recall Paul’s story of taking the gospel all the way to Rome and perhaps even to Caesar himself.[2]

While the troubles in the opening part of this chapter are more general and describe things experienced throughout history, in today’s passage we see a more specific example. Things look bad. After the opening of this chapter, we could almost wonder if they could get worse, and the answer is yes. But even here, there’s hope, as we’ll see. 

Read Mark 13:14-27

Evil in the gospels is personalized.[3] The battle Jesus engages in on the earth, as we see from his temptation right after his baptism, is Satan.[4] Satan hides through much of the gospel, with his minions doing his bidding.[5] But here, in the 13th Chapter, Jesus foretells of him making a grand entrance, through another surrogate. It’s a sign for believers to take cover. 

As I mentioned in my last sermon, on the first 13 verses of this passage, Jesus insists his followers not use the troubles in the world—whether war, earthquakes, or famine—as a sign of his return.[6] They’re just birth pangs. But this changes in verse 14. Evil appears where it shouldn’t be. 

I’m sure that the disciples listening to Jesus assumed this to be in the temple. There was a precented for this. In the 2nd Century BC, a Syrian king placed his own idols in the temple and sacrificed a pig on the altar, a very offensive act against the Jews. It riled up the Jews so much which led to the Maccabean rebellion which cast off the Syrian occupation. This was also mentioned in the book of Daniel[7] and is also from where the Jewish holiday Hannukah comes.[8]

While Jesus says, “Let the readers understand,” the interpretation of this passage isn’t so easy. After all, that sacrilege of the temple occurred nearly 200 years earlier. So, what it be?  

Some point out that Caligula, one of the evilest of Rome’s emperors, who wanted to place his own statue in the temple roughly 10 years after Jesus uttered these words. But this never happened. His general in Palestine, knowing what would likely happen if he carried out the order, refused. Obviously, that general was one who understood history of the Maccabean revolt. Caligula was murdered before he could force his decree. 

Most likely, what Jesus refers to here is to the destruction of the temple in 70 A.D. by the Romans. However, not everything jives with that account. Jesus doesn’t mention the temple itself, only that place where the evil one shouldn’t be. 

We have no record of Titus, the Roman general who re-conquered Jerusalem, appearing inside the holy of holies. Furthermore, when he conquered the city after having cut-off all escape routes, there was no way for people to flee. However, by this point, most of the Christians had already fled. And everyone remaining behind suffered, especially pregnant women.[9]

It’s also difficult to reconcile the false messiahs, whom Jesus speaks of, coming after the fall of Jerusalem, although there were a few such false messiahs, even then.[10] But most of the false messiahs came before the Jewish revolt of 66 A.D. and the destruction of Jerusalem in 70 A.D. 

But perhaps Jesus here, isn’t giving us a direct timetable as he insists no one will know when he comes. The whole purpose of the 13th chapter, which is reiterated in verse 23, is to be ready, to be alert, and not to be led astray by some charlatan. We’re to look for Jesus’ coming, no other.

In verse 24, Jesus moves to his own return. After all the troubles he recently mentioned, the trouble takes on a cosmic perspective. The sun no longer shines, which causes the moon to go dark as the stars fall from the sky. Of course, they had less knowledge of astronomy than us. The idea of falling stars as opposed to meteors being space debris, wasn’t fully understood. 

But the point Jesus makes, I think, has to do with darkness as in there being no hope. And against this darkness, Jesus returns. His brilliance, against the dark sky, will be impossible to miss. Jesus second coming is different than his first in that all will see and understand. And the purpose of his coming is to save the elect, those whom God has chosen. 

While there appears much to be concerned with this text, we’re given two bits of hope. First, God isn’t going to let the troubles of the world continue for too long. Second, in the end, Christ returns. 

Of course, without the sun providing our planet with warmth and light, the world wouldn’t last very long. But then, as the faithful, we know that without God’s light, whom Jesus brought into the world,[11] we’d be hopeless. So, we wait, knowing that in the end, God will make all things right. 

Interestingly, while the sacrilege in the opening of our passage could also be interpreted as the antichrist and antichrists spoken of in the Epistles of John,[12] Mark doesn’t go into his judgment of this person. 

Mark concerns himself with the faithful, God’s elect. Mark informs and proclaims Jesus’ gospel in a way that those of us who listen, may believe and follow. That’s what’s important. Do we accept what God through Jesus Christ, has done for us? If so, we should not be tempted to run after others who make great promises. Instead, we keep our eyes focused on Jesus, especially in times of trouble. And, as Mr. Weaver suggested, we try to be cheerful, a good neighbor, and loving. Amen.

[1] Neil King, Jr., American Ramble: A Walk of Memory and Renewal (New York: Mariner Books, 2023), 344. 

[2] Upon Paul’s arrest, as a Roman citizen, he appealed to Caesar, which resulted in his trip to Rome (described in Acts 21-28.  At the end, we’re told that Paul spent two years in Rome, but we’re not told of him having an audience with Caesar. 

[3] “In the New Testament, the devil is a leading character.” Fleming Rutledge, “Something Evil The Way Comes,” in Advent: The Once & Future Coming of Jesus Christ,  (Grand Rapids, MI: Eerdmans, 2018 ), 63.

[4] Mark 1:13. 

[5] Consider the accounts of the demons who recognized Jesus.  See Mark 1:21-24 and 5:1-20

[6] https://fromarockyhillside.com/2024/12/01/well-always-have-troubles/

[7] Daniel 9:27, 11:31, and 12:11. To see my sermons on these sections of Daniel: https://fromarockyhillside.com/2022/02/20/5529/and https://fromarockyhillside.com/2022/02/27/the-conclusion-of-daniel-promised-rest/

[8] See https://en.wikipedia.org/wiki/Hanukkah

[9] For the background of these possibilities, see James R. Edwards, The Gospel According to Mark (Grand Rapids, MI: Eerdmans, 2002), 396-397. 

[10] Simon Bar Kokhba was claimed to be the Messiah. He led the revolt against Rome from 132-135 A.D.

[11] See John 1:1-5, 3:19-21. 

[12] 1 John 2:18, 22; 4:3; and 2 John 1:7. 

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We’ll Always have Troubles

Title slide with winter photos of the two churches

Jeff Garrison
Mayberry & Bluemont Churches
December 1, 2024
Mark 13:1-13

Sermon recorded at Mayberry on Friday, November 29, 2024. It was late in the day and the setting sun in some places was intense, whiting out parts of the pulpit.

Comments at the beginning of worship:

Advent always seems to pop up unexpectedly when it immediately follows Thanksgiving. We don’t have a buffer between giving thanks and focusing on the coming of Jesus. It’s as if the dining room table hasn’t even been cleaned as the Christmas music begins. 

I often read a book about Advent or Christmas during this season. This year it will be a book on Ukrainian Christmas celebrations-if it arrives on time. In 2022, it was Fleming Rutledge’s Advent: The Once and Future Coming of Jesus Christ.[1]I still go back to that book. It’s a collection of sermons and lectures given by an Episcopal priest whose theology is steeped in the Reformed Tradition. I like her title. 

Yes, we remember as we prepare for Christmas during Advent that the Jews waited for years for the Messiah. Jesus came and we celebrate his birth every year.  But the other part of Advent is also important. Jesus will come again. During Advent, we hold these two themes in tension—the coming and the return of Christ.  It’s not just about celebrating the past; it’s about being ready for the future.

Before reading the Scripture:

We will still be in Mark during Advent. But I’m skipping over the 12th chapter, in which Jesus teaches through a parable and some encounters around the temple. I’ll pick up those stories during Lent of 2025. In the 13th chapter, Jesus speaks about the end of history and the things which must happen before his return. These are Advent themes: the first coming of Christ and his triumphant return. 

This chapter begins by focusing on the temple in Jerusalem, which we first saw in the 11th chapter.[2] Jesus, who in Mark only spends a few days in the temple, leaves its walls for the final time.[3] The disciples, country-bumpkins from Galilee, are in awe. They’re kind of like us, walking around New York City and looking up at the buildings in amazement. But Jesus has some bad news. 

Afterwards, he and the disciples make their way to the Mount of Olives, which stands about 300 feet higher than Jerusalem.[4]There, with a perfect view of the temple below, four of the disciples ask Jesus about the prediction he made when they were leaving.

While this chapter contains some disturbing themes, it also has an important message for followers of Jesus. Things may get worse, but we hold on to hope and continue to proclaim Jesus as Lord.  


Read Mark 13:1-13

When I was in the sixth grade, finishing up my last year at Bradley Creek Elementary School, I was sad walking down the halls and stairs and out the front door for the last time. I boarded the oversized orange snub-nosed Bus 6, which waited to take us home for the summer. I realized when taking those steps that I may never walk those halls again. 

Ever since that early June day in 1969, I have had similar feelings as I obtained diplomas or said goodbyes to places of employment, along with apartments and houses around the country. There is something nostalgic knowing it’s your last time at a particular place. As for Bradley Creek, where I spent grades 4 to 6, I never did go back. The next year, I started Junior High. Because of redistricting, my brother and sister who were a year and two years behind me, moved to Winter Park Elementary. So, I didn’t even have a chance to go back and see them. 

And later, after we all moved on, an arsonist burned the school to the ground. I was glad for those years between being a student and the flames because, like most 12-year-old boys, I’d fantasized about the school going up in smoke. I didn’t want to be a suspect. 

Do you ever have nostalgia knowing you’re moving on and won’t ever have an opportunity to relive the past? 

But I’m not sure Jesus had such feelings when he left the temple for the final time in our passage this morning. Jesus wants the disciples to focus and trust him, but they are in awe of the temple. After all, the massive 35-acre structure had been built using huge stones. The retaining wall on the east side incorporated chiseled out stones which were up to 45 cubits or 67 feet long.[5] When the disciples attempt to get Jesus’ take on the magnificent temple, he pours on cold water. See these great buildings, they’ll be all torn down. 

After that, I imagine the walk down into the Kidron Valley and up to the Mount of Olives was a bit subdue. How can this be, they pondered. Once they arrive, with a majestic view of the temple before them, four of the disciples—Peter, James, John, and Andrew—corner Jesus. “Tell us,” they insist. “When will this happen?” 

As often is his manner, Jesus doesn’t directly answer their question. He doesn’t say, “well, in 70 AD, Rome with have had enough of the Zealots in Israel and a mighty army will put down a revolt and burn the temple. And afterwards, just to make sure it’s gone, they’ll break apart the stones and wipe away any evidence it ever existed.” 

Instead, Jesus uses this opportunity to teach them about what to expect. “Beware that no one leads you astray,” he begins. 

Jesus knows, and history proves, there were others who came after him claiming to be the Messiah.  After all, the type of Messiah Jesus turned out to be didn’t meet their criteria for David’s successor. Some would come, insisting on kicking out Rome, which scratched the itchy ears of the Jews who longed for revenge and to be made “great again.” And, in 66 AD, they did kick out the Romans, but it was a short-lived victory. 

While Jesus speaks of false Messiahs, he essentially speaks about religious insiders who lead the faithful astray. These could be those within the church, who mislead people for their own potential gain. They could be those espousing a Christian nationalist viewpoint… Or a David Koresh, Jim Jones, or those within the Heavens Gate movement wanting to catch a ride on the Hale-Bopp comet. We must be careful not to follow such and maintain our focus on Jesus.

After teaching about insiders who endanger believers, Jesus continues by looking at the international scene, things in which most individuals have no control over. Wars will continue. Human history has had few periods without a war somewhere. He encourages the disciples not to panic. 

As if troubling news on the international scene isn’t enough, Jesus also suggests there will be other problems. The world will shake and fail to feed… Earthquakes and famines. Even this isn’t the end. It’s important to understand, Jesus does not provide a timetable for the future here. It’s all just the beginning.

In verse 9, Jesus shifts and begins to discuss our responsibility as his followers. I can pictured Jesus humming Lynn Anderson’s song from when I was in Jr. High. Do you remember “I Never Promised You a Rose Garden?” Too often we think that once we accept Jesus, everything will be peachy. Scripture tells us otherwise. 

Jesus speaks of his followers being hauled before leaders and into courts. As frightening as this sounds, Jesus suggests it’s an opportunity.  We have an opportunity to give our testimony. We can tell Jesus’ story! And we shouldn’t worry about what to say. Instead, we depend on God’s Spirit. 

And then it gets worse as even family members betray us, even to death. Think of those living in the Soviet Union or Nazi Germany and the betrayals which occurred. Yet, we’re to endure, to stick to Jesus[6] to the end. If we do that, we’ll be saved. 

In some ways, the first events happening in this section of Mark 13 occurred in 70 AD, when the temple was destroyed, after a period of both famine and earthquakes in the region.[7] It was a time when people felt their world was ending. But there have been believers in almost every age who have gone through similar situations and the world continues. As bad as the first three centuries were for Christians, the 20th Century had more Christians martyrs than previous 19 Centuries combined.[8] While we in the United States, along with Canada and the United Kingdom have been spared from the worse persecutions, Christians in Europe, Asia, South and Latin America, and Africa all have faced great challenges. 

The disciples asked the wrong question. Instead of when will this occur, the right question has to do with how we respond. What do we need to do to ensure we remain faithful? Of course, there seems to be no way to prepare other than trusting. We trust God to give us the words when needed. This section of Mark 13 is all about God’s work being done and we’re not directors but actors on the world’s stage. Do we keep our eyes on Jesus or are we lured away by false prophets and fears?  

We should consider what we might do if we had to choose between Jesus, the truth of the gospel, and the lies of the world. Perhaps, if we find ourselves in such a situation, we should recall how Jesus taught us not to judge others.[9] We don’t know what others are going through.[10] Instead, we should focus on ourselves and our own salvation. Are we being true to the Jesus of Scripture?  Amen. 

[1] Fleming Rutledge, Advent: The Once and Future Coming of Jesus Christ (Grand Rapids, MI: Eerdmans, 2018). 

[2] See https://fromarockyhillside.com/2024/11/24/what-does-jesus-have-against-fig-trees/

[3] At least the final time as a free man, if part of his trial that took place in the courtyard was on the temple. See Mark 14:53f. 

[4] James R. Edwards, The Gospel According to Mark (Grand Rapids, MI: Eerdmans, 2002), 389. 

[5] Morna D. Hooker, The Gospel According to Saint Mark (1992 Hendrickson Publishers 1997), 304. 

[6] The Message translates “endure” as “stay with it.” 

[7] Edwards, 391-392 (see also notes 17 and 18).

[8] This was recently reported in a news article, but I was unable to locate it. 

[9] Matthew 7:1-2. 

[10] As an example of such focus, see John P. Burgess, Holy Rus’: The Rebirth of Orthodoxy in the New Russia (New Haven, CT: Yale University Press, 2017), 192. 

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What does Jesus have against fig trees?

title slide with photo of two churches

Jeff Garrison
Bluemont and Mayberry Churches
November 24, 2024
Mark 11:12-25

Sermon recorded at Bluemont on Friday, November 22, 2024. I changed the ending, as shown below in the text.

Comments at the beginning of worship:    

“Be as strict as possible with yourself but as generous as possible with others,” an Orthodox priest taught.[1] Good advice and Jesus shows us an example of this in today’s text. Jesus could be harsh and strict with the faithful (or so called faithful as they were mostly hypocrites), while encouraging his often-clueless followers to forgive and be generous. We should learn from his example.

Before the Scripture reading: 

As we continue to work our way through Mark, we find ourselves on the day after Jesus’ entry into Jerusalem. If you remember from last week, Jesus came into the city late in the day, looked around a bit, then headed to Bethany for the evening. Our reading today begins with them going back to the Jerusalem on the next day. 

Mark tells this story slightly different that Matthew and Luke. The other two synoptic gospels have Jesus cleansing the temple immediately after entering Jerusalem.[2] Instead, in Mark, Jesus has a night to sleep on things before he acts. Also, in Mark, on the way to the temple, Jesus has an encounter with a fig tree. 

In this text we see one of Mark’s familiar types of construction: the sandwich, which were popular earlier in the gospel.[3] Mark starts with one topic, then moves to another, before going back to complete the discussion of the first topic. In our passage today, the fig tree serves as the bread for the sandwich with the cleansing of the temple in the middle.

Unlike some of the other sandwich constructions in Mark, this one comes with a pickle on the side, a proverb which focuses on prayer and forgiveness. That proverbial ending, we’ll see, shifts the meaning, from judgment to the power of God and our role as disciples.[4]

The fig tree story, an enacted parable, is also miraculous. In fact, it’s the only negative miracle in the gospels. Other miracles bring about healing and life, positive things. But here we end up with a dead tree.[5]  Some criticized Jesus for being vindicative, but I’m not sure that’s the point.[6] Let’s look at the text. 

Read Mark 11:12-25

It may be hard for us to comprehend the size of the temple. This was no little church in the wildwoods surrounded by a graveyard and with an adjacent picnic pavilion. The third temple, which Herod the Great had begun constructing in 20 BC, was massive. The temple consisted of four sections. Three of the sections excluded all but the faithful. The Court of the Women was for Jewish women and the Court of Israel was for circumcised Jewish men. And the innermost section of the temple, “the holy of holies,” was reserved for the high priest to make atonement for the people’s sins. 

But around the temple was the massive Court of the Gentiles. It was 500 yards long and 325 yards deep, roughly 35 acres. Here, anyone could come, including gentiles. This area was also where the faithful Jews, who had traveled long distances and wanted to make a sacrifice, could purchase a spotless animal to be offered to God. Sacrifice was a big business. According to Josephus, an ancient Jewish author, in 66 AD, the year the temple was completed, a quarter million lambs were sacrificed during Passover! In a way, the Court of the Gentiles was a stockyard. 

In addition to unblemished animals for sacrifice, proper coinage had to be used in the temple. Coins could have no graven images on them and were to be pure metal. Roman coins with Ceasar’s head had to be exchanged for more appropriate coins to use inside the temple. Moneychangers lined up to do a brisk business, making a profit as they collected the more valuable Roman coins and issued those approved for temple use.[7]

Now, because of the sheer size of the temple and Mark’s wording, it seems unlikely Jesus cleared the entire 35 acres of moneychangers and livestock brokers. Mark says that “Jesus began to drive out those selling and buying,” not that he drove them all out. Furthermore, Mark only mentions those who sold doves, just one of the animals offered as a sacrifice within the temple, and one generally used by the poorest of pilgrims. 

If Jesus had cleared this entire 35-acre court, he would have likely drawn attention to the Roman garrison stationed just to the north of the temple at Antonia Fortress. These soldiers would have intervened to keep the peace.[8]


While Jesus didn’t appear to draw Roman attention at this point, he did catch the attention of the chief priests and scribes. They sense danger at his display of anger. After all, they made a profit from this activity. They could have wondered if Jesus was the Messiah, as he was cleansing the temple. But Jesus isn’t driving away the gentiles (although he drove out some who were sellers as well as some Jewish buyers). But what he expresses is for the temple to be a safe place for all people to come and pray. Instead of excluding the gentiles, Jesus expresses a desire to open the temple to them.[9]

The story of Jesus cleansing the temple is merged between the two halves of the story of the fig tree. On their way to the temple, we’re told Jesus was hungry and he hoped there will be some fruit left of a fig tree. Our text makes us wonder why Jesus would have even looked since it was not the season for figs. And why is the tree punished? 

The fig harvest was normally from mid-August to mid-October. However, after the harvest trees often sprouted buds, calledpaggim in Hebrew, which remained undeveloped throughout the winter. These were eatable and probably was what Jesus looked to find and eat as a snack. The death of the tree reminds us of God’s judgment coming to the temple and to Israel. Five of the prophets speak of fig trees in relationship to judgment.[10] Jesus himself speaks of the destruction of unproductive fruit trees, torn down and burned, as a sign of judgment.[11]

After the encounter in the Court of the Gentiles, Jesus and the disciples again leave the city for Bethany, where the spend the night. Then, on the second day, as they return to the city, Peter sees the cursed tree and points it out to Jesus. Jesus uses this as a lesson for the disciples about faith, prayer and the need to forgive others. The tree isn’t just about judgment, but also encourages them to have faith in God.

The idea of having enough faith to move a mountain into the sea may have come from Herod having built a fortress south of Jerusalem, but within eyesight. He had removed a hill and used it as earth to circle his fortress on the mountain with a large wall.[12]Herod could remove a hill, but the disciples could do even greater things, Jesus suggests. 

Jesus realizes the temple’s days are numbered. Judgment is coming. But he wants his disciples to place their faith, not in a structure like a temple or a church building but in God. And as we know, Jesus reveals God to us. We’re to have faith in Jesus. We’re to follow him regardless of what danger exists. Faith is our source of strength. 


Then Jesus adds what I’ve referred to as a pickle as a side to his sandwich. Perhaps he was afraid of the disciples only wanting to obtain things through prayer and missing an important part of following Jesus. While Mark’s gospel doesn’t include the Lord’s Prayer, that’s found in Matthew and Luke,[13] he does remind us of the importance of forgiving others. As Jesus does in the Lord’s prayer, here he reminds the disciples of the link between our willingness to forgive and God forgiving us. 

What does this passage mean for us? Certainly, we need to protect the worship of God so that it focuses on the Almighty and is not used to human benefit. But with that understanding, we should understand that Mark focuses less on Jesus’ anger in the temple than the other gospels.[14] By the end of the passage, Jesus encourages the disciples to have faith. Our faith in Jesus goes hand in hand with our willingness to forgive as he has forgiven us. Amen. 

[1] This quote was from Ioann Krest’iankin, a Russian Orthodox Priest and the quote found in John P. Burgess, Holy Rus’: The Rebirth of Orthodoxy in the New Russia (New Haven, CT: Yale University Press, 2017), 191. 

[2] Matthew 21:12f and Luke 19:45f.  The synoptic gospels place Jesus’ adult visit to Jerusalem during this last week, John’s gospel has Jesus in and out of Jerusalem several times. His cleansing of the temple story comes earlier in Jesus’ ministry. See John 2:13-22. 

[3] For examples, see Mark 3:20-34 or https://fromarockyhillside.com/2024/04/07/the-unpardonable-sin-baseball-doing-the-will-of-god/; Mark 4:1-20 or https://fromarockyhillside.com/2024/04/28/the-parable-of-the-sower/; Mark 5:21-42 or https://fromarockyhillside.com/2024/06/09/7247/ ;  Mark 6:1-44 or https://fromarockyhillside.com/2024/06/30/a-grand-picnic-and-a-call-to-feed-the-hungry/ and https://fromarockyhillside.com/2024/06/30/a-grand-picnic-and-a-call-to-feed-the-hungry/.

[4] Douglas R. A. Hare, Westminster Bible Commentary: Mark (Louisville, KY: WJKP, 1997), 144-145. 

[5] Morna D. Hooker, The Gospel According to Saint Mark (1991, Hendrickson Publishers, 1997), 261. 

[6] Bernard Russell was one to criticize Jesus for being vindictive here. See James R. Edwards, The Gospel According to Mark (Grand Rapids, MI: Eerdmans, 2002), 339. 

[7] For the size and layout of the temple and information about animals and coins, see Edwards, 340-342. 

[8] Hare, 143. 

[9] Edwards, 343. For the expectation the Messiah would open the temple of gentiles, see the Psalms of Solomon, 17:22-30. 

[10]  Edwards, 339-340. See Isaiah 34:4, Jeremiah 29:17, Hosea 2:12, 9:10, Joel 1:7, and Micah 7:1.

[11] See Matthew 7:19 and Luke 13:6-9. John the Baptist also speaks of Jesus bringing such judgment. See Matthew 3:10f. 

[12] Edwards, 347. 

[13] Matthew 6:9-15 and Luke 11:2-4.

[14] John depicts Jesus’ anger more than the other gospels, as Jesus makes a whip of cords and drives out not only those doing business but also the cattle and sheep. See John 2:15. 

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Following Jesus

Title slide with photo of two rock churches where the sermon will be preached

Jeff Garrison
Mayberry & Bluemont Churches
November 18, 2024
Mark 11:1-11

Sermon recorded at Mayberry on Friday, November 15, 2024.

At the beginning of worship: 

“I wish it need not have happened in my time,” said Frodo in Tolkien’s The Fellowship of the Ring.

Some of you may be feeling that way today. Listen to the wise words of Gandalf. “So do I, and so do all who live to see such times. But that is not for them to decide. All we have to decide is what to do with the time given us.”[1]

It’s been years, decades, almost a half century, since I read Tolkien. But this passage, which was shared widely by many on social media over the past few weeks, rings true. We don’t get to choose the time in which we live. But what’s important is how we live during the time we’re given. Do we follow Jesus? Do we live the virtues and values he espoused: loving others, protecting the vulnerable, caring for those in need, and speaking the truth? 

Or do we give in to the fleeting values and flashy ideas of the present age? There are always challenges to the gospel, but our calling as followers of Jesus is to the heavenly kingdom. 

Before the reading of scripture

One of the interesting things about working through a book of scripture, chapter by chapter, is that you have little control over what comes up when. We will see this today. This will be the first time I have preached on a passage normally reserved for Palm Sunday at another time during the year. I did the same thing a few months ago. Then, I preached on the transfiguration in summer and not as the lectionary would have it, the Sunday before Lent.[2]But that’s okay. We may be better able to understand the passage without the trappings of a Palm Sunday service. 

In a way, Mark’s story of Jesus’ entry into Jerusalem is anticlimactic. About half of the story focuses on acquiring the beast, which in Mark is an unbroken colt.[3] Then there is the focus on getting ready for the parade from preparing the beast and dropping cloaks and branches along the roadway. Then they entered the city singing from the 118th Psalm. For Mark, this is the first time we hear of Jesus being in Jerusalem.[4] Then Jesus and the disciples then quickly leave the city and head over to Bethany for the night. Perhaps, like today, rooms were cheaper in the suburbs than in the city center. 

While we are not given the exact time, the entry into Jerusalem could have occurred on the same day as Jesus healing Blind Bartimaeus in Jericho. It seems to be late in the day when they enter the city, for they quickly leave as evening approaches. If this is the case, they’d had time to make the 15 mile walk earlier in the day.

But another option suggested by some (and supported by the Gospel of John),[5] has Jesus in the city longer than just the week recorded in the Passion. This would allow him time to meet and get to know the owner of the animal he rode the day we’re reviewing. Furthermore, the cries of Hosanna and the recitation of Psalm 118 was more in line with the fall harvest festival than the Passover.[6] But that’s a tidbit that we can’t settle, so I’ll stick to Mark’s week timeline. 

Let’s listen to Mark’s report of this eventful day.

Read Mark 11:1-11

Something seems to be missing from this passage. We have Jesus, the disciples, a parade, and a crowd. But where are the authorities? Where are those in charge of crowd control? Where’s the chief priest wanting to know what’s up with this new fangle religious group?[7] Where are the Roman soldiers standing by to ensure things stay orderly? The other gospels, who tell this story, go into more detail. But Mark is sparse on details. 

We always image the day to be picture-perfect. The sun shines. Wind blows just enough to keep the bugs away and to cool those marching up to the city.  People pour into the Holy City for the upcoming holiday.

Jesus and his gang also come up to Jerusalem. When a few miles from town, Jesus sends his disciples into the next village to procure a colt. It sounds like Jesus had worked all this out in advance. He gives the unnamed disciples an address to find this unridden colt. And he lets them know that if challenged, they should just say, “Master needs the colt and will return it afterwards.”

The two disciples head off, find the beast, and as they are leading it back to Jesus, sure enough someone challenges them. It doesn’t sound like it’s the owner, but maybe a neighbor. And once they say, “The Master needs it,” they’re allowed to lead the animal back to the disciples’ camp. 

This whole procurement of the beast may have several meanings. Does Jesus know even trivial things about the future. Not only does he know about his upcoming death, but where to find a beast and what to say when challenged for taking it. In addition, the borrowing of a horse is a pejorative of a king… And having an unridden horse could be another subtle hint of Jesus’ royalty. King’s horses were generally off-limits for everyone else.[8]

When the two disciples get back to Jesus, they place some cloaks onto the beast to serve as a saddle. Others placed their cloaks on the ground in front of Jesus, kind of like Walter Raleigh did for the Queen to earn the title Sir. Other’s place leafy branches on the ground in front of Jesus’ path. If you want to read about palms, check out John’s gospel.[9]

Jesus must have been one brave hombre, riding an animal that hasn’t been broken. But the beast seems tame. At least we’re not told of it rearing up like a bucking bronco in a rodeo. As he makes his way toward the gates of Jerusalem, the people sing the 118thPsalm, a revolutionary Psalm for it hails a new king coming on the scene. 


But then Jesus goes into the gates of the city, looks around for a bit and visits the temple before heading off to Bethany. Supposedly, the two disciples returned the colt to where they found it. 

Since the 8th Chapter, everything has played out with Jerusalem in the background.[10] Now they have arrived at the holy city. Jesus comes in, not as a warrior, but still honored. But the disciples, like us, have heard that Jesus isn’t going to sit on David’s throne. Instead, he’s come to the city to suffer and die. Knowing this, do we stick around with Jesus? Or would we be like the disciples and scatter when things go south while the rest of the crowd cry out for Jesus’ crucifixion? 

Real transformation takes place at the cross, not in the hype of a parade.[11] Perhaps this is why Mark plays down Jesus’ entrance to Jerusalem, as compared to the other three gospels. For a religion which only stresses “feeling good” is a Palm Sunday religion and does not take seriously our human condition toward sin. Our faith must be grounded in Jesus’ death and resurrection. 

Jesus’ entry into Jerusalem is about politics. In a way, Jesus mocks other politicians who entered the city with pomp and circumstance. As Jesus enters the city, at least two other significant political figures are either already in the city or will arrive shortly after Jesus. Pilate and Herod were both in the city during the Passover. While we don’t know, we could easily imagine there would have been a parade for the two of them. Such a parade would have involved fancy horses, chariots, soldiers with shinny brass, and perhaps a band. 

Pilate and Herod’s arrival displayed the powers of the kingdom. Jesus’ entry displays the power of a mysterious kingdom, one not of this world

Would we have been lured by Jesus riding bareback on a colt or by the fancy horses decked out for Rome?  

As we have worked through the gospel of Mark, seeing how Jesus’ entry into Jerusalem comes to nothing, perhaps we should recall the seeds which fell on rocky soil. The soil received the seed with joy, but it lasted just a short period of time before the challenges arose and without root, the plants wilted.[12]

Mark warns us. Our loyalty belongs to Jesus, not to anyone or anything else. He is the only one who can forgive our sin and heal our souls. But we must accept him on his terms, not to attempt to make him into the Messiah we want. We follow him, not the other way around. And remember, his entry into Jerusalem is but the calm before the storm. Amen. 

[1] J. R. R. Tolkien, The Fellowship of the Rings. This quote has been reposted many times on Facebook and Twitter over the past few weeks. 

[2] See https://fromarockyhillside.com/2024/09/01/the-transfiguration/

[3] Matthew 21:2 speaks of a donkey and a colt. Luke 19:30, like Mark, speaks of an unridden colt.  John 12:14 and 14 speaks of a donkey and a donkey colt. 

[4] In Luke, we’re told of Jesus being at the temple on the 8th day after his birth and again when he was 12. Matthew, like Mark, only puts Jesus in Jerusalem at the end of his life. John has Jesus in Jerusalem many times before his “Triumphant Entry.” See John 2:13, 23, 4:45, and 5:1. 

[5] John 10:22, puts Jesus in Jerusalem for the Feast of Dedication (Fall festival) and then across the Jordan but still in Judea (John 10:40 and 11:54), before his entry into the city. James R. Edwards, The Gospel According to Mark (Grand Rapids, Eerdmans, 2002), 333.

[6] Edwards, 332.

[7] Matthew 21:10 speaks of the city being in turmoil after Jesus’ entry.  Luke 19:39-40 tells us the Pharisees asked Jesus to have his followers to quiet things down. John’s gospel (12:19) records Pharisees throwing up their hands in resignation with all who are following Jesus. 

[8] Morna D. Hooker, The Gospel According to Mark: Black’s New Testament Commentaries (1991, Hendrickson’s Publishing, 1997), 258, and Edwards, 336.

[9] John 12:12. 

[10] The first of three predictions of Jesus going to Jerusalem to die was in Mark 8:31-33. 

[11] This quote comes from me, which I used in a sermon on this same passage. I preached the sermon at First Presbyterian Church of Hastings, Michigan on April 13, 2014. 

[12] Edwards, 338. See also Mark 4:6, 16-17.  See also https://fromarockyhillside.com/2024/04/28/the-parable-of-the-sower/

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Those who see, follow

title slide with photos of the two churches

Jeff Garrison
Mayberry & Bluemont Churches
November 10, 2024
Mark 10:46-52

Sermon recorded at Bluemont on Saturday, November 9, 2024

At the beginning of worship: 

Back in the good old days (the fall of 1992, the last time the Pirates played for the National League Pennant), I meet up with friends in Pittsburgh for a game. Sadly, they lost the series in seven games to the Braves, but at least I was able to watch them win one. On this night, as it was an evening game, we carpooled together and parked in one of the many parking decks in downtown and walked across the 6th Street Bridge to Three River Stadium. We were not the only ones who decided to do this. There were hoards crossing the bridge filling not only the sidewalks but also part of the roadway. 

I was out in the edge of the road and couldn’t help but notice through the people to my left, a beggar in ratty clothes and a cup, sitting up against the bridge’s railing. I was shocked to see people just step over him. The crowd was so large there was no way they could go around. I have no idea if anyone dropped any coins into his cup. The noise was so loud I couldn’t have heard the jingle. Besides, we were all so excited to get to the game. The man was just in the way and those close to the edge of the bridge had no choice but to step over him.[1]  

As you know, we frequently see homeless people in urban areas. And when there is a crowd, it is easy to rationalize that someone else will help, or so we assume. Besides, the crowd swept everyone along toward the stadium. I hope there will be grace for the crowd because that ignored man was also a child of God.

Before the reading of scripture:

As we’ve seen over the past month, the tenth chapter of Mark is full of advice on discipleship. We had the rich young ruler, who just couldn’t leave his wealth behind to follow Jesus.[2] If you are going to follow Jesus, you must be all in. You can’t hedge your bets. And we had James and John, as we saw last week, try to use Jesus for their personal greatness. They learned that’s not what Jesus’ kingdom is about.[3] If you come to Jesus to get ahead in the world, you’re in for the wrong reason.

The 10th chapter ends with an example of a true disciple, one who was at rock bottom and is appreciative of whatever Jesus could do for him. And the man is not only healed but also follows Jesus. The word Jesus uses for Bartimaeus’ healing also means to be saved.[4]

Interestingly, Bartimaeus is the only person healed in the synoptic gospels named.[5] Maybe he’s also an example of the last being first.[6] A nobody depending on the generosity of strangers, until Jesus comes along. Now he’s a somebody with a name! He credits Jesus. We should do likewise. 

Read Mark 10:46-52

The story I told you about the beggar along the 6th Street Bridge in Pittsburgh was like what happened in Jericho some two thousand years ago. Jesus and the crowd head to Jerusalem. Excitement fills the air as pilgrims, hoping to spend the Passover in the holy city, make their way through the last major urban area, and of the oldest cities in the world, on their journey to Jerusalem. 

I imagine it’s morning. After all, they’re a good day’s hike from their destination and a steep climb ahead. There will be few places to stop, until they get to the villages surrounding Jerusalem.[7] So an early start assures their arrival before dark. And we know what happens to lone hikers in this curvy stretch through the hills. Recall the story of the Good Samaritan.[8]

So, they head out early and in a crowd. Perhaps they sing the fifteen Songs of Ascent, which we know as Psalm 120 through 134. It’s part of the Psalter sung by Pilgrims heading to Jerusalem.[9] Leaving Jericho, they look up to the hills ahead, as we hear in Psalm 121: 

I lift my eyes to the hills.

From where does my help come?
My help comes from the Lord,

Creator of heaven and earth.

It should be noted the pagan believers around Israel often worshipped Baal or other idols on the high points of hills and mountains. But for the faithful Jew, they didn’t see the mountains as a place of worship but as an indication of the greatness of their God, the creator of all. The mountains instill awe. 

So, among the singing and the talking along the way, the multitude, like those of us going to see the Pirates play, totally ignore a blind beggar sitting on the side of the road at the edge of town. That is, until he learns Jesus is in the crowd. Bartimaeus must have heard about Jesus, who had previously given sight to the blind.[10] So, he begins to make a fuss, shouting, “Jesus, Son of David, have mercy on me.” 

But the crowd has no time for this. They tell him to hush, not to bother Jesus for he is a busy man with a long walk ahead. But the blind beggar only shouts louder. Now we have our first miracle of the story. Jesus hears the man! Over the singing and the excitement of the crowd and the hum of a busy city waking up, Jesus hears the man’s cry and stops. Imagine the crowd so thick that Jesus must ask those near the man to bring him over. 

At this point, the crowd stops their rebuke of the man. Essentially, they say, “Dude, it’s your lucky day.” A path opens for him to travel through the crowd. The man throws off his cloak and makes his way to Jesus. 

Standing in darkness before Jesus, our Savior asks the man, “What is it you want me to do for you?” We’ve heard that question before, haven’t we?  Well, yes, in our text last week, just before this passage. James and John asked Jesus to grant them a wish and he responded with this same question, “What is it you want me to do for you?”[11]

But the answer Bartimaeus gives couldn’t have been more different that the one given by the two disciples. The disciples wanted fame, honor, greatness, and all that would go with being next to the king. They could become wealthy from such a position! But this man doesn’t take Jesus for granted. Instead, he addresses him reverently and only asks to be made whole, that he be given his sight so that he could live, not as a beggar, but as productive citizen of society. 

You know, we should try to place ourselves into the position of the blind man sitting on the side of the road or even the homeless man sitting against the railing on the 6th Street Bridge in Pittsburgh. Life often beats us down. Yet, on these days, both men had a good spot. Because of the crowds, it’s the perfect place to beg. 

But is that the life we want? We really want more from life than that, don’t we? But if we’re in their places, we’re desperate. We see no way out (after all, the man in our story is blind). But then a glitter of hope arrives. We hear about Jesus. This is our opportunity. The question to ask, “are we willing to risk it? To make a fool of ourselves to catch Jesus’ attention?” 

Bartimaeus is desperate. He may have felt this was his last chance. So far down on his luck, he ignores the crowd’s insistence that he keep quiet and in his place. He cries so loudly that he makes a fool of himself. And Jesus hears. 

The good news of this story is that Jesus hears Bartimaeus and responds. Even in the turmoil and confusion of the world, God can hear our cries, our pleas. But for us to find help like Bartimaeus, we must be willing to risk it all. 

Bartimaeus tosses down his cloak, possibility his only possession of value, because he needs to quickly make his way to Jesus. He risks losing it because he has an opportunity. He trusts this man whom he’s heard so much about that he acts like a fool and then is given an opportunity. And, unlike James and John in the previous story from Mark, Bartimaeus is not greedy.  

You know, Jesus tells us to pray for our daily bread.[12] We’re not to pray for full pantries or wealth or fame, but just what we need to get by. And we’re to pray daily because that’s how we learn to trust, not in ourselves, but in the one who has created and redeemed us. 

In our journey through Mark’s gospel, the twelve disciples continually trip over themselves because they don’t yet fully trust Jesus. So here, at the end of the chapter on discipleship, we’re given an example. It’s not one of the twelve. Nor is it the rich man. It’s the blind beggar. He had hit rock bottom and calls out to the only place he can find help. And when Jesus answers, unlike the rich man, the beggar follows and I expect he continued to follow, telling others about when he met Jesus. 

When we are at wits end, we can call out to Jesus. And when he answers, when he lifts us up, we should continue to follow him, humbling giving thanks for the blessings we’ve experienced. Amen. 

[1] I told this story before, with a slightly different focus, in a sermon on November 2, 1997.

[2] Mark 10:17-31. See https://fromarockyhillside.com/2024/10/20/with-god-all-things-are-possible/

[3] https://fromarockyhillside.com/2024/11/03/the-demands-of-discipleship/

[4] James R. Edwards, The Gospel According to Mark, (Grand Rapids, Eerdmans, 2002), 331. 

[5] Ibid.

[6] This appears a common saying of Jesus. See Matthew 19:30, 20:16; Mark. 9:35, 10:31; and Luke 13:30. 

[7] Jericho is located 840 feet below sea level and 3500 feet below Jerusalem. Edwards, 329. It’s 18 miles from Jerusalem. William L. Lane, The Gospel of Mark (Grand Rapids, MI: Eerdmans, 1974), 386. 

[8] Luke 10:25-37. 

[9] For insight into the Psalms of Ascent, see Eugene H. Peterson, A Long Obedience in the Same Direction: Discipleship in an Instant Society (InterVarsity, 1980).

[10] Mark 8:22-26. See https://fromarockyhillside.com/2024/08/18/open-our-eyes/

[11] Mark 10:36.  See https://fromarockyhillside.com/2024/11/03/the-demands-of-discipleship/

[12] This petition is in the Lord’s Prayer. See Matthew 6:11 and Luke 11:3

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The Demands of Discipleship

Title slide with photos of the two churches

Jeff Garrison
Mayberry & Bluemont Churches
Mark 10:32-45
November 3, 2024

Sermon taped at Mayberry Church on Friday, November 1, 2024

At the beginning of worship: 

I’ve struggled what to say today as we are on the cusp of a major election. Many, on both sides, say this is the most important election of our lives. The stakes are high. I’ve heard preachers, again on both sides, say their way is the only way you must vote to be a Christian. They can’t all be right, can they.

While I don’t want to deny the importance of what will happen on Tuesday (or has already happened as so many of us have voted already), we need to remember that our most important election involves God voting for us. That vote, as we’ll be reminded of in today’s scripture, was counted when Jesus ransomed his life for ours. Regardless of what happens on Tuesday, God remains with us.

As Christians, we live in this world and are called to be good citizens of it. We’re to work for the good of all.[1] However, we must never lose focus that our true home isn’t among worldly powers, but with our Savior and Lord Jesus Christ. Furthermore, we must remember that even those with whom we disagree have been created in the image of God. Everyone has value. None of us have no right to devalue others with whom we disagree or dislike. Respect and character are important traits for us and our leaders.

“What would our Savior and Lord, the gentle and humble Jesus, want us to do?” That’s a decision you will have to decide. I have my convictions, which I have shared with some privately. But my calling is to point to Jesus Christ. That’s all I will do from the pulpit. The only other things I will do is remind you that your salvation isn’t built upon the choice you make on Tuesday. All candidates have flaws, some more than others. Only Jesus is perfect. Again, thankfully, our hope is in God’s election, not ours. 

Before reading the Scripture:

We’re back on our journey through Mark’s gospel. One of my professors in his commentary on Mark suggests the gospel is primarily a passion narrative with a very long introduction.[2] The passion has to do with Jesus’ suffering and death in Jerusalem. We’ve seen over the past two chapters Jesus dropping hints as to his upcoming suffering and death. The disciples struggle to understand. 

Our reading today, Jesus and the disciples are on the road to Jerusalem. He provides the third prediction of the passion. 

In our previous passage, Jesus reminded us of the Kingdom’s unusual economy. The first become last, and the last become first. Our passage ends with a saying which builds upon that message, one which Jesus places himself in the equation of the last being first. As Paul writes to the Philippians:

Jesus “didn’t regard equality with God as something to be exploited, but emptied himself, taking the form of a slave… humbled himself and became obedient to the point of death—even death on a cross.”[3]

Read Mark 10:32-45

Three strikes and you’re out. We won’t hear those words for a few months as the World Series ended this week with a Dodger’s win. By March, Spring Training will be in full swing and maybe you can catch a game and maybe the Pirates will play consistently better. 

Today, it’s the disciples who strike out. Three times they swing for the fence and fail to connect. Each strike was right after Jesus predicted his coming passion. It’s not something the disciples want to hear. 

Peter took the first swing when he challenged Jesus’ prediction of his suffering and death. This can’t happen to the Messiah, Peter insists. Jesus calls Peter Satan and tells him to get back in line. Peter is a follower, he’s not to be making the rules.[4]

The second time when Jesus shares with them about his upcoming passion, the disciples not understanding, argue about who’s the greatest. Jesus again sets them straight.[5]

In today’s text, it’s James and John who takes the strike. Amazing, isn’t it. Jesus tells the disciples all that’s going to happen once they reach Jerusalem, and the disciples are still worried over what they can get from following Jesus. 

Sadly, we’re also like that, I think. We look out for ourselves. The Jesus, whom we are called to follow, wants us to trust him and look out for others. Jesus, building on our text from two weeks ago, where he told the disciples about the last being first, places himself in his game. He came to serve, to give us life for the life of many.[6]

This all took place while Jesus and the disciples are on their way to Jerusalem. We’re given a picture of Jesus, out in front, leading the way, while those who followed him lag, afraid of what’s ahead. While the text doesn’t give us a number of those following Jesus, it sounds as if there are more than just the twelve, as Jesus must cull the twelve out from the crowd to teach. 

Jesus provides his third prediction of his death. When something is repeated three times, you should realize it’s important. It’s like the old saying, “Tell them what you want to say, tell them, and then tell them what you said.”  Jesus makes sure it’s clear. Here, in his third prediction, he provides more details. He’ll be betrayed to the religious leaders and sentenced to death, then handed over to the gentiles (the Romans) who will mockingly carry out the punishment. But, as Jesus has also reminded them, on the third day, he will rise. 

Jesus couldn’t have been clearer. He’s not raising an army and conquering Rome. He lays down his life for the world. This makes me shake my head at James and John. Afterwards, they ask Jesus for a favor. Perhaps they ask for the favor without telling Jesus what’s involved to trap Jesus. “Oh, I’ll do anything for you,” they hope Jesus will say. But Jesus is clever and asks what it they want.

We should note that James and John are in the inner core. They, along with Peter, were the three in attendance at the transfiguration.[7] So perhaps they think they have a right to be given key positions in the kingdom, even though they slight Peter. But they also don’t understand what Jesus’ glory will entail. Jesus tries to straighten them out, speaking of the cup or the baptism he’s to endure. Let’s pause to consider the meaning of the cup and baptism.

The cup—in the Old Testament—was something provided by God. It could be joy or prosperity (as in “my cup runneth over” in the 23rd Psalm). But, more often, cup means judgment as in Psalm 11, which speaks of the scorching winds as the cup of the wicked.[8] Jesus also refers to the cup as woe, when he prays in the garden before his arrest.[9] Jesus’ cup contains our sins.

As for baptism, it might be pointed out that Jesus has already been baptized as we’ve seen in the first chapter of Mark’s gospel. But baptism symbolizes both death and resurrection. Descending into the water suggests death; being lifted out of the water symbolizes resurrection. Paul makes this point in Romans; in a passage I recite at almost every funeral at which I officiate: 

Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? 4We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his.[10]

It’s clear that the cup and baptism of which Jesus speaks has to do with his death and resurrection. Are James and John really willing to go through such? They say they are, but even then, Jesus can’t promise them the coveted seats because that’s not what his kingdom is about. 

As we might suspect, the remaining ten of the disciples are not very happy with James and John going behind their back to obtain special favors. Mark, however, doesn’t identity their problems with the two. After all, it’s quite possible they are upset that James and John got a jump start on them, for they all seem self-centered. They haven’t learned the key to the gospel any better than most people today. 

So, Jesus gathers the 12 back around him to discuss things out. He points out how the gentile rulers are tyrants over others. We’ve not changed too much, have we, considering the rhetoric of our current election. Nor has the world changed much if you consider how Putin can invade another country and have the blessing of the Russian Orthodox Church. Our world, and our nation, seems only to understand might and power. The virtues of service service and gentleness remain hidden. 

But in God’s kingdom, our values are turned on their head. What’s important is serving others. Jesus identities service with himself, the one willing to give his life to save us.  

The last verse in our passage helps us understand Jesus’ nature. The ramson for many doesn’t mean a limited number. According to one scholar, in “Semitic grammar the many normally stands for totality,” for all.[11] The phrase in the Orthodox communion liturgy rings out, “Jesus Christ gave his life “for the life of the world.”[12]Jesus’ willingness to pay the price opens all the world to God’s kingdom, to a new way of living and of being. 

This passage reminds us to be careful of our egos. We shouldn’t let the powers of the world tempt us or draw us away from our focus on the cross and the realization of all it entails. Jesus died that we might live. That’s the good news. And he calls us to be willing to put our own wellbeing behind that of others, so that his glory might be revealed. Are we up to it? Amen.

[1] See Romans 13 and Jeremiah 29:7.

[2] Douglas R. A. Hare, Westminster Bible Commentary: Mark (Louisville, KY: WJKP, 1996), 127.

[3] Philippians 2:6-7. 

[4] Mark 8:31-9:2. See https://fromarockyhillside.com/2024/08/25/who-do-you-say-that-i-am/

[5] Mark 9:30-37.  See https://fromarockyhillside.com/2024/09/22/welcoming-the-vulnerable/

[6] Mark 10:31. See https://fromarockyhillside.com/2024/10/20/with-god-all-things-are-possible/

[7] Mark 9:2-8. See https://fromarockyhillside.com/2024/09/01/the-transfiguration/

[8] James R. Edwards, The Gospel According to Mark (Grand Rapids, MI: Eerdmans, 2002), 322-333. 

[9] Mark 14:36. See also Matthew 26:29 and Luke 22:42. 

[10] Romans 6:3-5, RSV. 

[11] Edwards, 327.

[12] See Alexander Schneemann, For the Life of the World: Sacraments and Orthodoxy (St. Vladimir’s Seminary Press, 1975).  

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A Reformation Day Sermon

Title slide with photo of the two churches in which this sermon is to be preached.

Jeff Garrison
Reformation Day Sermon for Mayberry and Bluemont Churches[1]
Hebrews 4:14-5:10
October 27, 2024

I was to be on vacation this week, and an elder was going to read this sermon which I first preached on Skidaway Island in 2017. But things changed that required me to remain at home. Next week, God willing, I’ll return to working through the Gospel of Mark.

Sermon recorded on Friday, October 25, 2024

At the beginning of worship: 

Today is Reformation Sunday, when we look back at our glorious history… so let me begin with a cautionary note. Scripture warns us not to look back. It’s what turned Lot’s wife into a clump of salt. Jesus warns that one who puts his hands to the plow and then looks back is not fit to enter the kingdom.[2]

Of course, there are good reasons to look back. When the Jews look back at Passover, they don’t long for the past when they were slaves in Egypt. They remember God’s faithfulness. That’s the good reason to look back, for it does show us how God has led us to the present. We don’t look back with nostalgia, but with thankfulness. 

One of the questions which bothered Martin Luther and got the Reformation rolling was “How can I be saved?”  It sounds self-centered (how can I?), but the focus didn’t stay internal. Martin Luther’s study of the New Testament led him to have faith in a gracious God. The focus quickly moved from Marty’s concern with his soul to God as revealed in Jesus Christ. 

Today we’ll looking at one of the five themes (or solos) of the Reformation, “Christ Alone.” It is in Jesus Christ that we have hope; it is in him that we find salvation. And one day, before him, all will bow.[3] The others themes are faith alone, scripture alone, grace alone, and to God be the glory. 

Before reading the Scripture:

As today is Reformation Sunday, I am going to take a break from working through the Book of Mark and preach from Hebrews, on the theme of Christ Alone. 

One of the historical ways of looking at the role Christ plays in our lives and world is through his three-fold offices: Prophet, Priest and King.[4] As a prophet, Christ brings God’s word to us. As Priest, Christ stands between us and God Almighty. And as King, which is his eternal position, Jesus Christ rules over all creation. As prophet and priest, Jesus redeems the creation he rules. Today, as we consider Christ Alone, we’re look at the second office, that of the Priest. Of course, these three are co-mingled, so we can’t really consider one without the others. 

Now let me say a bit about the Book of Hebrews. As you may have remembered when I preached through this book in 2021, the best way to describe Hebrews is as a sermon (or a series of sermons).[5] These sermons were delivered by an unknown preacher addressing a tired and wore-out congregation. 

Many of those who listened or read this sermon wondered if following Jesus was worth it. Some of you may wonder the same thing. Perhaps, they think, they should go back to their former ways, as Jews or Pagans. Hebrews encourages the congregation to remain faithful and in doing so provides the most complex understanding of the nature of Christ. Who is this man and what does he have to do with us? Well, when we read Hebrews, we understand and are called to keep the faith and to trust in Jesus Christ, who came to bring us life.

 Read Hebrews 4:14-5:10 

The Hunger Games is set in a post-apocalyptic North America, in a dark future. (How many of you have seen the movie? Read the book?) 

Most people in this dystopian world live in fear and without hope. But those who reside in the capitol, live in luxury. Those in the twelve districts suffer and toil, making a rich life possible for those in those in power. Each year, there is a gladiator-like contest where twelve teenagers get to fight to the death in a televised reality program. Only one will survive and this one will live out their lives in luxury. The cruelty of this event serves as entertainment for those in the capitol. It also serves as a reminder to those in the districts of the capitol’s power and of their need to toe the line.

The movie begins with the selection of the participants for the 74thannual Hunger Games. Everyone listens as the names are called. There are shrieks and tears in District 12 when Primrose Everdeen, a sweet young child barely old enough to participate in the lottery, is chosen. But then there’s a cry from the crowd and her older sister, Katniss, who’s 16, steps forward and volunteers in her place. Katniss stands between the officials and her sister. She is a mediator, offering her own life to save her sister.[6]

In ancient Israel, at the temple, the high priest was the mediator. Just as Katniss stood between her sister and the soldiers of the capitol, the high priest stood between the people and God. It was too dangerous for an ordinary individual to go before God. It was risky enough for the high priest, who only stepped into the Holy of Holies once a year to bring forth the sin offerings of the people. But the priest took the risk to benefit the people.  

We have a great high priest, the author of Hebrews proclaims, Jesus Christ! Jesus has benefits as high priest that others did not have. He came from heaven and is the Son of God. However, he is also able to relate to us. Not only is he from heaven, but he has also lived as we live. He has experienced temptation. He knows the trials and tribulations (as well as the joy) of life on earth. 

When we bring our concerns to Christ, he understands. He’s not aloof. Jesus is not a leader who lives locked behind walls and gates with protection all around to keep people away. He’s not like the most wonderful Wizard of Oz hiding behind a façade. 

Jesus is like Katniss, who grew up in District 12 and knows the hardships of the people. The author of Hebrews wants us to understand two things: Jesus not only mediates our sins, but he can also relate to us and to our need.

The ending of the 4th chapter is a call for us to take our burdens to the high priest in prayer. To approach his throne of grace with boldness!  For us, this might not seem a big deal. But it is.

As one Biblical scholar sarcastically noted, contemporary Christians often “engage in prayer with all the casual nonchalance of ordering at a fast-food restaurant. ‘God, I would like this and that,’” we say, as if we had every right to speak to God in this manner. Furthermore, we say it “as if God had an obligation to fill the order.” “But true prayer is prefaced by awe.”[7]  Christians and Jews in the first century knew this. God is holy and dangerous. Jesus came to provide a safe access to God.

Jesus Christ is a high priest who came from heaven; this elevates him above all other high priest. So, there is reason for awe, yet Jesus is also approachable because he came down to our level.

As our passage moves into the 5th Chapter of Hebrews, we are given a job description of the High Priest and evidence that Jesus not only meets but exceeds the requirement. The high priest is chosen from mortals (Jesus was born of Mary). He can deal with the people’s wayward ways (although Jesus wasn’t sinful, he didn’t mind hanging out with those considered sinful). Finally, he must be called by God (again Jesus exceeds in this category). Jesus, who did not brag about being a high priest, had been chosen by God. The writer of Hebrews refers to a mysterious person in the Old Testament, a priest in whom Abraham met, Melchizedek.[8] Jesus is such a priest, an eternal priest. 

Starting in verse 7, we’re reminded of Jesus’ life, and how he prayed when he was on earth. On earth, he was submissive to God his Father, through whom he was made perfect and became the source of Salvation. So not only is Christ the priest, the one standing between us and God, he is also the sacrifice. He is the Lamb of God.[9] He pays the price for our sin and brings us back into relationship with God the Father.[10]  In other words, he’s the one who will, when our life on this earth is all over and done with, usher us into a homecoming unlike one we’ve ever known.  

When the Reformers shouted, “Christ Alone,” they were saying that there was no one else they trusted to stand between them and God. This is why most Protestant Churches did away with priestly offices. We have pastors and preachers and teachers. Our role is to point to Jesus Christ, the one who is the great high priest. Put your trust in him—approach his throne of grace with boldness—for in Christ alone we find salvation.  Let us pray:

Almighty God, we bow and shield our eyes for you are too awesome.  We thank you for coming as Jesus, for coming in a way we can understand and relate. Accept us as his followers and guide us as we strive to keep up with him as he leads us home to you.  Amen.  

[1] I preached this sermon first at Skidaway Island Presbyterian Church in October 2017, as part of a five part series on the “Solas” of the Reformation. 

[2] Genesis 19:26, Luke 9:62.  See M. Craig Barnes, Searching for Home: Spirituality for Restless Souls (Grand Rapids: Brazos Press, 2003), 111.

[3] Romans 14:11, Philippians 2:10.

[4] See Westminster Larger Catechism, Questions 43-45. 

[5] For a different sermon on this passage, see https://fromarockyhillside.com/2021/01/31/jesus-the-high-priest/  

[6] My appreciation to Stan Mast for the idea of using “The Hunger Games” as an illustration.  See https://cepreaching.org/commentary/2015-10-05/hebrews-411-16/

[7] Long, 64.

[8] Genesis 14:17ff.  See also Psalm 110:4.

[9] See Revelation 5. 

[10] John 14:6..

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With God, All Things are Possible

Title slide with photos of Mayberry and Bluemont Churches

Jeff Garrison
Mayberry and Bluemont Churches
Mark 10:17-31
October 20, 2024

“With God, All Things are Possible.” Sermon recorded at Mayberry on Friday, October 18, 2024


At the beginning of worship:

One of my favorite C. S. Lewis books, which I have spoken about before, is The Great Divorce.[1] This isn’t a divorce between a man and woman, such as what Jesus discussed early in the 10thchapter of Mark.[2] Lewis divorces heaven and hell. In the 18thCentury, William Blake wrote the epic poem, The Marriage of Heaven and Hell. Two centuries later, Lewis decided a divorce was in order. 

In the book, hell is a gray drab place. But from hell, there is a bus that takes the residents up above the clouds to the outskirts of heaven. And those who travel on the bus are free to make their way on to the glorious eternal city. But they must leave everything behind as they are clothed properly for heaven. In Lewis’ allegory, most of those who get to where they can see heaven are like the rich man in our gospel story today. They just can’t do it. The blinding light of glory reveals their hollowness. They want to hold on to what they have, including their self-esteem and dreams, grudges and hatred. If we want to follow Jesus, we must realize he places a demand on our entire lives.

Before the reading of scripture:

As I pointed out a few weeks ago, Jesus and the disciples are now on a journey to Jerusalem. And we know what will happen there. But there are still times for ministry, which often happens along the road, as we see in today’s passage. 

One of these times for ministry is a man often referred to as the rich young ruler. Mark only tells us he’s a man of wealth. Matthew tells us he’s young and Luke identifies him as a ruler.[3] Let’s hear the passage.

Read Mark 10:17-31

We like being in control. We want to manage everything, even our salvation. Yet, I suggest, that’s a dangerous idea. The Presbyterian and Reformed concept of election (or predestination) acknowledges not only God’s sovereignty, but that it’s much better to let God be in charge. We tend to screw things up. 

In our text, a man approaches Jesus. The man shows reverence toward Jesus, calling him “Good Teacher,” and asking what’s required for eternal life. At first, Jesus seems to play with the man. 

“Why do you call me good?” Jesus asks. In the first century, those who were serious about the commandments only reserved the adjective “Good” or “Great” for God, not for individuals.[4] And while Mark makes this case that Jesus is God, this hasn’t been revealed to this man.[5]

Jesus then recalls the commandments which have to do with our relationships with others: don’t murder, commit adultery, steal, lie, or cheat, and honor your parents.

And the man, without irony, readily admits he has obeyed these commandments since his youth. I say without irony because Jesus appears to accept his answer as the truth, and he loves the man. He wants the man as a disciple. Let’s have a baker’s dozen, 13 disciples. 

But there’s just one more thing Jesus says he needs to do… sell everything and follow him. 

I don’t know why Jesus didn’t ask him to double or even triple his tithe. Well, I do know the reason, but think how much his doubling his tithe would increase the pot of money available to the disciples for mission. But Jesus doesn’t want a fraction of us. Jesus wants our total devotion, and the man couldn’t do it. There was something else he loved more.

Reading behind the text, we can see how this rich man essentially asks, “how much more do I need to do.” In other words, he asks, “What’s the minimum for me to get into heaven?” He obeys the commandments out of self-interest, not the love of God.[6] That’s his problem. He looks out for himself. Even his love for God has to do with what is good for him.

Augustine of Hippo, the great theologian of the early church, suggested we either first love God or ourselves.[7] Obviously, this man loved himself. It’s our love of God which allows us to properly love ourselves and others.

The last we hear from the man are his footsteps as he sulks away with a heavy heart. A very rich man, he just couldn’t do what Jesus asked. 

Jesus turns to the disciples who have witnessed this encounter. He asks them twice if they understand how difficult it is to get into the kingdom of God… Eyes opened wide in response. They stand aghast, desiring reassurance, not barriers. 

Jesus then tells the infamous camel and the eye of a needle parable.

From what we know, none of the disciples were rich. But maybe they saw riches as a sign of God’s favor. Unfortunately, there are still some people like that today, proclaiming a prosperity gospel. But this story undercuts the idea that wealth equals God’s favor. 

What does this story mean to us? Can I get into heaven a little easier by not being too rich? Like maybe for a middle-class person, it’d be like a dog or cat getting through the eye of the needle.  

It shouldn’t take us long to conclude, we don’t stand a chance. That’s the point Jesus drives at. Eternal life isn’t anything we can do on our own.[8] So they ask, “Who has a chance for salvation?”

Jesus agrees that if we try to obtain salvation on our own, we’ll fail. But with God, everything is possible. 

Peter then reminds Jesus that he and the others have bet all they had on Jesus. 

Finally, Peter finds reassurance. Jesus says they’ll get it all back, many times more. But even here, Jesus doesn’t promise pie-in-the-sky. For he also acknowledges they’ll also be persecutions. This world in which we follow Jesus is not a utopia.[9] But the “bonus” at the end is the kingdom, eternal life. 

Jesus concludes this section with a reminder of how God’s economy works. This is a phrase we hear over and over in the synoptic gospels.[10] Many who are great, who are on the top in this world will end up last. And those on the bottom will be first. Do you want to be first or last now or later? It’s a paradox. 

Now, I want to go back to this camel going through an eye of a needle. I have vague memories of discussing this parable in a Junior High Sunday School class a few years ago. And I think we got it wrong. We discussed how molecules and atoms could be broken apart, slid through the needles’ eye, and reassembled. Obviously, we’d seen too much Star Trek. We were too serious to figure out how it was possible to get that camel through the eye as if our salvation depended on it. It doesn’t. 

What Jesus says is that trying to earn our own salvation is like a camel trying to get through the eye of a needle, not that we or God must get the camel through to obtain salvation. 

This is an example of Jesus using hyperbole for humor while making a serious point.[11] One way to make a joke is to take an idea and blow it out of portion. That’s what Jesus does here, as he drives home the idea of our dependence upon God. 

Just try to image how silly this word picture looks—a camel, one of the larger animals in that part of the world, compared to such a minute opening, one I’d have to put on my glasses to see. This is funny, in a “Far Side” kind of fashion. You probably never considered The Far Side as a source of theology, have you? You should. 

Sadly, instead of seeing humor in the parable, people look for loopholes. It’s been going on for a long time. Older texts speak of rope instead of camel. Obviously, the scribes could accept the absurdity. But you can’t thread a rope through a needle’s eye. And then there are those who, instead of a needle, point to a camel’s gate in Jerusalem. This was the gate where the beasts had to get on their knees to pass through. There’s just one problem. In Jesus’ day, there wasn’t a “Camel’s Gate” in Jerusalem. That gate came about roughly 900 years later.[12]

Consider the rich man of our story as an example. He can be any of us. Even the poor cling to our old dying world, to what they have, and are not willing to let go.[13] Just think about those who ignore warnings to get out of the way from a hurricane because they want to protect their stuff. 

In this passage, Jesus reminds us that the call to discipleship, which I hope you all answer, requires priority over all other allegiances. We must shed our old baggage. Yes, wealth is a danger, but only one of many dangers. Anything we place between us and God is spiritually dangerous. 

It’s not by chance that this story comes on the heels of Jesus telling the disciples they must come to the kingdom like a child. Children are totally dependent on their parents, on adults. We must trust Jesus just as a child trusts his or her parents. 

Think about children and how they laugh. They laugh at the silliest of things. We adults think we must be more serious. I wonder if, when Jesus said that if we want to enter the kingdom of God we must come like a child, he meant that we must come laughing at his joke like a child?[14] The great mid-20th Century Theologian Karl Barth suggests that “laughter is the closest thing to the grace of God.”[15] It’s something to ponder. 

So don’t worry about threading that needle. Instead, place your trust in God’s hands and follow his Son. This is the message of the church and the reason this congregation was established, 100 years ago. Things change, but our message remains the same. With God, all things are possible. It’s our job to continue to proclaim it. Amen

[1] C. S. Lewis, The Great Divorce (1945). 

[2] Mark 10:1-13. See https://fromarockyhillside.com/2024/10/06/jesus-and-divorce/   

[3] Matthew 19:16 and Luke 18:18. 

[4] James R. Edwards, The Gospel According to Mark (Grand Rapids, MI: Eerdmans, 2002), 310.

[5] Mark’s early miracles from healing, raising the dead, controlling the weather, and driving out demons, along with his forgiving of sins,  builds to where an observer must acknowledge only God can do these things. 

[6] Morna D. Hooker, The Gospel According to Saint Mark (1991, Hendrickson Publishing, 1997), 242

[7] Han-Lven Kantzer Komile, “The Augustine Insights on the Law of Double Love” a lecture at the Theology Matter’s Conference, Providence Presbyterian Church, October 9, 2024. 

[8] Jesus challenges a false sense of security here.  See William L. Lane, The New International Commentary on the New Testament:  Gospel of Mark (Grand Rapids: Eerdmans, 1971), 369.

[9] Edwards, 316.

[10] See also Matthew 19:30; 20:16; Luke 13:30. It is also found in the Epistle of Barnabas and the Gospel of Thomas. See Edwards, 217, n42. 

[11] Hooker, 243

[12] Edwards, 314.  The idea of a camel’s gate appears to have come about in the 9th Century.  

[13] Douglas R. A. Hare, Westminster Bible Companion: Mark (Louisville, KY: WJKP, 1996), 126.

[14] See Mark 10:14.  See also Matthew 19:14 and Luke 18:16.

[15] https://www.spiritualityandpractice.com/practices/features/view/20120

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Jesus and divorce

Title slide showing Mayberry and Bluemont Churches in the fall

Jeff Garrison
Mayberry and Bluemont Churches
October 6, 2024
Mark 10:1-16

Sermon recorded at Bluemont on Friday, October 4, 2024

At the beginning of worship: 

We’ll begin this morning with an exercise. If able, stand up. I want you to greet those around you like this: “Good morning. My name is ________.  I’m a sinner. I’m a part of the problem. Thankfully, Jesus loves me and offers grace and forgiveness.” 

I had you do this exercise of admitting you’re a sinner and a part of the problem for a reason. It’s not to make you feel guilty, but to prepare you for the sermon. There are probably some of you here who don’t want to hear what I have to say. Because of my past, I’m not excited about preaching this sermon. But I committed myself to preaching through Mark’s gospel and here we are…  


Also, one thing setting Christianity apart from other faiths is our admittance that we’re a part of the problem. Only Jesus is sinless. The rest of us fall short, but because God is gracious, we have hope.[1] Ours is a faith of hope, not of casting blame on others for the problems in our lives and world. 

Before reading the Scripture:

There are a couple of things happening in the opening of Mark 10, which we’ll explore today. First, Jesus begins his journey toward Jerusalem. We’ve seen over the past few weeks Jesus twice tell the disciples that he’s heading to Jerusalem to die and to be raised from the dead.[2] The disciples don’t understand and are not overly receptive to what Jesus says.  

Next, Jesus teaches them about relationships. In verses 3 through 15, Jesus reminds us marriage is a blessing from God, and lifts children as a gift from God and worthy of his and our attention.   

Read Mark 10:1-16

Whenever someone tries to trick Jesus, we know to watch out. Jesus is quick and able to turn the table on those who use clever questions to discredit him. This happens here. Asking Jesus if it is lawful is essentially asking him if it is Biblical. The law was found in the Torah, in the opening books of our Old Testament.[3]

Divorce is addressed in the 24th chapter of Deuteronomy. The text speaks of a man giving his wife a certificate of divorce “because she does not please him because he has found something objectionable about her.” Obviously, at this time, there were no considerations given to women filing for divorce, only men. Since men taught the Torah, the law, it’s regrettable but understandable they interpreted things favorable to them. 

In Jesus’ day, there were several rabbinical schools of thought concerning marriage and divorce. Let me introduce three:

  1. The disciples of Shammai maintained a strict interpretation of the divorce law, emphasizing the objectionable clause and suggesting divorce could only be granted under the most serious circumstances, generally adultery. I think Jesus’ interpretation falls closest to this camp. 
  • A second interpretation was presented by Rabbi Hillel, one of the leading rabbis during the years right before Jesus’ coming. His followers were more liberal in their interpretation; emphasizing the idea of a woman not pleasing the man was reason enough for divorce. They suggested even minor indiscretions such as burning dinner could be grounds. Obviously, their interpretation failed to provide protection for a woman. But it got even worse.  
  • The followers of Rabbi Akibe suggested any reason could be used for a divorce, including finding a more attractive wife. In his thought, the woman doesn’t have to be at fault at all. The question asked by the Pharisees falls into this last interpretation of the law, “can a man divorce his wife for any reason.”[4]

Jesus asks them what Moses said and they quote from Deuteronomy 24: 1. Interestingly, Jesus exposes that this law doesn’t reflect God’s intention. Instead, God provided this law because of hardened hearts. 

Then Jesus recalls the account of creation from Genesis. There, the man and woman are created in the image of God as “male and female.”[5] Jesus affirms the God’s intention within God’s good creation. Men and women have been created to support of one another. 

Then Jesus moves to the second chapter of Genesis. There, marriage is interpreted in this manner, “For this reason a man shall leave his father and mother and be joined to his wife the two shall become one flesh.”[6] This is one place where I like the older translations better. The King James Version here reads that the man shall “cleave” to his wife. Cleaving implies an embrace or yoking together of two into one. Husband and wife work together as a team for common goals and ideals, both taking on a load and both encouraging the other. 

Finally, Jesus, tells his audience in verse 9, they must be careful not to separate what God has brought together.  

As we have seen before in Mark’s gospel, once Jesus and the disciples are back in the house where they were staying, the disciples ask for clarification.[7] Jesus interprets divorce and remarriage as adultery, whether done by the man or woman. In other words, divorce goes against God’s intention in creation. We should also remember that in the Sermon on the Mount, Jesus equates lust with adultery of the heart, which forces most all of us to acknowledge our sinfulness and to depend upon God’s mercy.[8]

Afterwards, it appears Jesus and the disciples are back outside with the crowd, with people bringing children to Jesus. The disciples don’t like this. Remember how I told you a few weeks ago, children in the first century didn’t have the same status as today. Jesus, however, elevates children and encouraged the disciples to welcome them, for in doing so they welcome him and the one who sent him.[9]

It doesn’t appear the disciples learned their lesson about what Jesus taught there, for now they stop people from bringing their children to Jesus. Perhaps the disciples rationalize their decision on the ongoing “adult conversation” on divorce. Jesus, however, intervenes and demands the children be invited in, reminding them one more time that the kingdom belongs to the likes of them, the children.

Children, as an example of what it takes to be received into the kingdom is the perfect wrap up to the divorce question. Children are totally dependent on others, just as we are totally dependent on Jesus.

In this passage, we see that the Pharisees want Jesus to draw a line, to interpret the law in a strict manner. Jesus responds first by recalling God’s intention for marriage. He recalls God’s grand plan as an ideal. The Pharisees, whose minds are so caught up in the letter and interpretation of the law, are unable to see what our Savior says. 

So, what is Jesus’ position on divorce? It’s safe to say, he doesn’t like it. However, as we know, marriages often end in divorce. If Jesus were here in person right now, would he be throwing stones?[10] I don’t think so. I think he’d be compassionate yet broken hearted at the way we treat relationships.

However, I also think he would be totally against the idea that men should control women as property, as was the case in the first century. With his teachings on divorce, Jesus raises the position of women for the time. He abolishes the double standard which existed and makes a case against polygamy.[11]

You know, happy marriages don’t often make the headlines.” We hear more about unhappy marriages, but at the same time we all know of marriages which are solid. Such examples provide an example for us. The key is commitment; to be committed and devoted to one’s spouse. Of course, that doesn’t mean it’s always going to be easy. 

Another tidbit of wisdom I’ve learned is that if there are never any struggles within a marriage, there’s probably just a lot of indifference…” It’s the commitment which helps us move beyond the struggles.

This passage shows us our need of God’s grace. According to Jesus, divorce and remarriage is a sin. But then, all of us have sinned and we will all sin again. Being divorced isn’t going to bar us from salvation, but it also doesn’t mean we can take divorce lightly. It’s a serious decision, for marriage is from God and who are we, mere mortals, to break such a bond? Yet, if we have broken such bonds, we can still rejoice for redemption available for those who are willing to confess their sinfulness and depend upon the mercy of Jesus Christ.

In this passage, we learn God desires for us to be in relationships. Marriage is a holy relationship, in which God plays a role by bringing together the couple. And children, who are also God’s blessings to parents, are precious to the community. They show us how we should approach our faith. 

In closing, let me quote from Doug Hare, one of my professors, who addresses Jesus’ intention for marriage this way: 

With Jesus, we affirm the Creator’s intention that marriage remains a lifelong commitment despite its inevitable frustrations. We acknowledge that in a sinful world this ideal, despite our prayers for grace, may often fail to attain. The ideal remains our lodestar.[12]   

Lifelong companionship of one man and one woman is God’s plan for us. That’s our loadstar, the ideal to which we’re to strive. However, just because we fail doesn’t mean we’re doomed. For all our life is covered by our Savior compassion. Amen.

[1] Romans 3:21-25. 

[2] Mark 8:31-32 and Mark 9:30-32. See https://fromarockyhillside.com/2024/08/25/who-do-you-say-that-i-am/ and https://fromarockyhillside.com/2024/09/22/welcoming-the-vulnerable/

[3] Frederick Dale Bruner, The Churchbook: Matthew 13-28 (Grand Rapids: Eerdmans, 2004), 249.

[4] This breakdown on views of divorce in 1st Century Palestine comes from Bruner, 249-250.

[5] Genesis 1:26-27.

[6] Genesis 2:24

[7] See Mark 4:10-11, 7:24, 9:28-29 and 33-35..

[8] Matthew 5:27-28

[9][9] Mark 9:37.  See https://fromarockyhillside.com/2024/09/22/welcoming-the-vulnerable/

[10] Death was the punishment for divorce and was carried out by stoning, but it appears to have been seldom carried out. See Leviticus 20:1, John 8ff, 2 Samuel 11ff. 

[11] Douglas R. A. Hare: Westminster Bible Commentary: Mark (Louisville, KY: WJKP, 1996), 120. 

[12]  Douglas R. A. Hare, Matthew: Interpretation, a Biblical Commentary for Teaching and Preaching, (Louisville: John Knox Press, 1992), 223.