Category: Sermons

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Jesus in the Synagogue

Jeff Garrison
Mayberry & Bluemont Churches
January 21, 2024
Mark 1:21-28

Sermon taped at Mayberry on Friday, January 19, 2024

At the Beginning of Worship

I finished Harrison Scott Key’s book, How to Stay Married last week. Harrison teaches at Savannah College of Arts and Design, and I have met him several times. His recent book is the only one of his I have that is not signed. Harrison is a funny writer, even when he writes about how his marriage almost ended. I quoted this in my Saturday musings yesterday and thought it fit for today’s message. 

When I was growing up, my grandmother would often say, ‘I’m sweating like a whore in church.’ As a kid, I assumed this imaginary whore was sweating in church because she knew Jesus was watching her and scowling his disapproving scowl. But I now know. The whore is not sweating in church because of Jesus. She’s sweating because of all the Christians.[1]

The Jesus of scripture has compassion on us. We’ll see this in today’s passage as he frees a man possessed by an evil spirit. Interesting, the encounter happens in a synagogue, the church of the day.

We who strive to follow Jesus, need to also show compassion to others. Let’s make sure no one should be sweating in church (unless it’s a hot summer day and the air conditioning is out). 

Before reading the Scripture

Mark cobbles together short vignettes of Jesus and places them back-to-back. The fast pace of Mark’s writing provides little time to contemplate what happens before we’re into a new story. It’s easy, almost, to ignore the miraculous nature of the episodes, as we’ll see today.[2] But when we pull all these stories together, we’re overwhelmed. Mark does this on purpose. Without saying, “Jesus is God” or a similar proclamation, these stories help us understand that Jesus’ uniqueness. He’s truly God’s Son, the one welding the power to save the world. Today, and in the weeks ahead, we’ll see this at work. 

Another interesting thing about Mark is how he refers to Jesus’ teachings but says less about what Jesus taught than the other gospels.[3] Jesus teaches, people are amazed with his teaching, but we are not privy to what he taught. Instead, as we’ll see today, Mark provides us with a surprise reaction to Jesus’ teachings. This reaction comes from the demonic world. 

Read Mark 1:21-28

When I was a child, whenever we were away from home on Sunday, my parents found a church for us to attend. Sometimes it was just for Sunday School, but at least for part of Sunday morning, we were in church. Mostly these were Presbyterian Churches, but on occasion it was a Methodist or Baptist Church. 

When we were in my family’s home territory in Moore County, North Carolina, we always attended Culdee Presbyterian Church in Eastwood. First, we would attend Sunday School, often taught by one of my father’s parents, followed by worship. It seemed we always sang “Holy, Holy, Holy,” a song I later heard a Church of God pastor label as the “Presbyterian National Anthem.”[4] That was, by-the-way, meant as a compliment. I still can recall my grandfather singing that song boldly even though I think I inherited his lack of a musical voice. 

I remember us having some reason to be in Moore County on a Sunday afternoon, so we’d break the three hour drive up by attending church in either Riegelwood or Elizabethtown. And if we were vacationing in other places, we’d attend church there. I remember going to church in St. Louis and around Washington DC. We’d attended church because it was expected. 

Church was where we were to be on Sunday. As the boy Jesus said to his parents when he was lost in Luke’s gospel, “where else should I be but in my father’s house.”[5] So we went to church.


Of course, there was another reason. Attending church, in those days, was a bit like being a Rotarian and having to “make up” meetings you missed. If we attended another church, we still received credit toward earning our perfect attendance pins. Do you remember them? But whatever the reason, whether for a perfect attendance award or because it was the right thing to do, it was good to be in our heavenly father’s house on the Christian Sabbath. 

Likewise, for Jesus, a Jew, when the Sabbath rolled around, he wanted to be in the synagogue. We see this in today’s reading, where Jesus and the disciples who’d just signed up to follow him, are in Capernaum, the first disciples’ hometown. 

There is some evidence that after Jesus left Nazareth, he made his home in Capernaum, the “village of Nahum,” as the name translates. It was a city on the north shore of Galilee and prosperous in the first century. Supposedly, there was an eight-foot seawall that ran for nearly a half mile along the sea, with piers that jutted out into the water. Fishing was a main industry, and the fish were not just consumed locally, but dried and shipped to other towns. In the countryside, there were fertile farms. And the city, lying next to major roads, served as a center of trade.[6]

Today, there are ruins of a magnificent ancient synagogue in Capernaum built of imported white limestone. But that was constructed in the 4th Century. In Jesus’ time, there was an older synagogue, the foundation of which is underneath this more magnificent one. That synagogue was constructed out of the black basalt, a rock common to the area. That older synagogue was possibility where Jesus visited in our story today.[7]

A synagogue is essentially a meeting place for the Jews. There were no sacrifices or anything like that. Instead, the faithful gathered and the Torah was taught, often by lay people like Jesus. 

On this day, Jesus must have been on fire. His teaching amazes everyone. Again, we don’t know what he taught, but he caught the attention of those gathered. So amazed, they bragged about how his teaching had authority. Again, as we’ve seen, Mark’s use of the Greek is informative here. The word for authority used here, in other writings of the time, convey a supernatural power. It’s as if his teaching comes from God. 

When the crowd says Jesus teaches not like the scribes, they’re not saying anything bad about the scribes. Instead, they imply a freshness of Jesus’ message. The scribes’ message came from the traditions of the Hebrew Bible, but Jesus’ message comes direct from the Father.[8]

Instead of learning what Jesus taught, we see the reaction to the message. While everyone is amazed, a demon or unclean spirit, who inhabited a man present at the gather, goes berserk. It cries out, “What have you to do with us, Jesus of Nazareth. Here, the demon calls Jesus’ earthly identification. It knows his name and from where he came. By naming him, the unclean spirit attempts to overpower Jesus, because the ability to name was considered powerful in the ancient world.[9] But it doesn’t work. 

The demon essentially implies that Jesus is trespassing on his turf. A cosmic battle exists between the unclean, the demonic, and the powers of heaven. And now, as a part of this battle, a skirmish occurs in Capernaum. And here, Jesus shows us the world still belongs to God. Jesus isn’t trespassing. The ones trespassing are Satan’s minions. 

The demon knows it’s in trouble for it encounters the “Holy One of God.” Interestingly, long before Peter proclaims Jesus to be the Messiah,[10] this unclean spirit identifies Jesus’ divine role. Knowing Jesus identity is not the same as believing in or following him, as we see in this encounter. As James teaches, “even the demons believe and tremble.”[11]

Jesus then rebukes the unclean spirit. Notice, however, Jesus doesn’t rebuke the man with the unclean spirit! By rebuking the unclean spirit, Jesus shows compassion to the man inhabited by the demon. With convulsions and crying, it leaves the man. Here, at the first instant of Jesus’ public ministry in Mark, we witness his power, the power that can only come from God and will reclaim the earth for God’s good purposes. Jesus’ power is greater than that of the evil in the world.  

And, as we can imagine, word gets around about Jesus. The event in Capernaum helps bolster Jesus’ fame. We’ll see how Jesus’ actions in the first chapter of Mark becomes like an avalanche, growing and gaining power as he moves from one place to the next. By the end of the first chapter, we learn Jesus can’t escape the crowds.[12]

This story, at the beginning of Mark’s gospel, sets the stage for what will happen in the first half of Mark’s story. Chapters 1 through 8 show Jesus moving around the countryside. Through his teaching and healing, his power over evil and the weather, demonstrate how the kingdom has come near. 

What might we take from this passage that will help us live as a follower of Jesus? We’re reminded of Jesus’ power, in which we’re to trust. That which is evil has no power over our God. We don’t have to fear such evil. Instead, let’s give thanks to God in whom we find hope. We trust God. When overwhelmed by dark forces, we call upon God. Amen. 

[1] Harrison Scott Key, How to Stay Married: The Most Insane Love Story Ever Told (New York: Avid Reader Press, 2023), 284. 

[2] Mary Ann Tolbert, Sowing the Gospel: Mark’s World in Literary-Historical Perspective (1989, Minneapolis, MN: Fortress Press, 1996), 135. 

[3] Morna D. Hooker, The Gospel According to Saint Mark (1991, Hendrickson Publishing, 1997), 61. 

[4] I heard this from the pastor of a large Church of God at a Ben Johnson’s evangelism seminars at Columbia Theological Seminary in 1992. 

[5] Luke 2:46-50

[6] James R. Edwards, The Gospel According to Mark (Grand Rapids, MI: Eerdmans, 2002), 52-53. 

[7] Edwards, 53. 

[8] Edwards 55 (see also 53-54).

[9] Douglas R. A. Hare, Westminster Bible Companion: Mark (Louisville: Westminster/John Knox Press, 1996), 28.

[10] Mark 8:27ff. 

[11] James 2:19. 

[12] Mark 1:45. 

Icy stream with snow covered banks
Icy stream (from yesterday’s walk)
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“You Catch ‘Em, He’ll Clean ‘Em,” Jesus Begins His Ministry

Jeff Garrison
Mayberry & Bluemont Churches
January 14, 2024
Mark 1:14-20

At the beginning of worship: 

In her book, God is No Fool, Lois Cheney shares this bit of dialogue: 

“Moses said, ‘Oh, Come on now! Be sensible! Not me! I’m a terrible speaker. They’ll never listen.’ And God said: ‘Oh, for crying out loud! Use your brother to help with speaking.’ And Moses led God’s people out of slavery. 

And Jonah said, ‘Oh, Come on now! Be sensible! Not me! I’m not the type.’ And after a rather unexpected vacation in a fish, just thinking things over, he talked the people of Nineveh into repentance. 

And Zacharias said, ‘Oh, Come on now! Be sensible! Not me!  My wife and I are too old to have kids.’ And God said: ‘Oh shut up! He did shut up—for nine months. And John was born, and the way of Christ was opened. 

And I heard a child say: ‘I can’t serve God, I’m too young.’

A senior citizen said: ‘I can’t serve God, I’m too old. 

And I heard a boy say: ‘I can’t serve God, I’m not good enough.’

And I heard a woman say: ‘I can’t serve God, I’m not skilled enough.’”[1]

What excuses do we give God? This is a good question for us to ponder as we explore the beginning of Jesus’ ministry as he calls disciples.

Before reading the Scripture:

Last week we began exploring the gospel of Mark, looking into the opening verses of the chapter. As I indicated then, Mark doesn’t make a big deal about John the Baptist. Mark’s subject is Jesus Christ and the good news he brings to earth. 


Today, we’ll pick up where we left off. As in verse 1, verse 14 reiterates Jesus’ purpose announced in verse 1, “To proclaim the good news of God.” Following this, Jesus summarizes his message, followed by the calling of the first four disciples. 

Read Mark 1:14-20

When asked what miracle Jesus first performed, most will say it was the turning the water into wine at the wedding in Cana of Galilee.[2]

But I think there’s another overlooked miracle. Jesus calling the fishermen. How many true fishermen and fisherwomen do you know, who’d leave their tackle behind to follow some stranger on the beach? 

But let’s be a bit more serious as we look at today’s text. Mark places the beginning of Jesus’ ministry after John’s arrest. The first two verses of our text sets things in context. Verse 14 serves as a press conference, announcing Jesus’ entry on the scene. The spotlight focuses on Jesus, not John. While most translations say John was arrested or placed into prison,[3] the Greek word used by Mark translates directly as “handed over.” 

This is a kay word for Mark, for later the gospel author will use that same word for Jesus being handed over to the Romans and for the fate of Jesus’ followers who suffer persecution.[4]

Mark’s point is that John has done his work; it’s now time for the focus to be on Jesus. However, the language used by Mark foreshadows what will happen to Jesus and perhaps us. Danger lurks when the gospel is proclaimed. 

Next, Mark summaries Jesus’ ministry. Jesus proclaims the good news of God. I spent a lot of time last week discussing the meaning of the gospel or good news.[5] Now, I want to point out something often overlooked. We tend to think of the good news from our own vantage point. We privatize the gospel, so we understand it personally. And while that’s important, here Mark indicates the good news is “of God.” It’s not just for me. God works through Jesus to restore the world to himself and in our text this morning, we see Jesus setting the stage for this work. 

The following sentence from Jesus summaries his gospel.[6] “The time is fulfilled, and the kingdom of God has come near; repent and believe in the good news.” 

I could probably do a whole sermon on this one sentence. There’s much here to unpack here. I’ll break it down quickly, starting with the first phrase, “The time is fulfilled.” The Greeks had two words for time. The one we are more familiar with is chronos. This is time understood with clocks and calendars. From this word, we get chromometer, which is an excellent timepiece that was necessary, pre-GPS, for navigation. If it was this word, it would mean, “The clock has run out.” 

But instead, the other word Greeks used for time is karios. This word implies it’s the right time for something to happen. Looking back to the prophets whom the Jews had placed their hope, we see that it is the time for the fulfillment of their hope. We move from “anticipation to actualization.”[7]

This is not the end of history, but an ongoing beginning of a new history. 

Next, we are given what I think is a riddle. “The kingdom of God has come near.” God’s kingdom here implies the “rule of God,” instead of a particular territory. The Jewish hope that God would assert his authority and put an end to human rebellion has begun.[8] The term, “come near” is in the perfect tense, implying that the action began in the past carries on in the present.[9] It’s still ongoing, in the life of the church. 

Jesus ends his summary of the gospel with a command: Repent and Believe. Both verbs are imperative. They’re important. Repent implies to turn around. We’re to turn away from sin. Believe is what we are to turn toward or to.[10] We turn toward and trust God’s good news.

Now that the spotlight is on Jesus and his teachings, he sets out to recruit assistants by calling a group of fishermen. Here we see an example of those who live out Jesus’ command. Like with repentance, they turn their backs on their previous life and turn to the one who has the good news. 

This is a miracle. They hang up their nets and leave behind their family and coworkers to follow Jesus. Jesus demands obedience. We are not privy to why they were so willing to follow Jesus. For all we know, they haven’t even heard him preach. Maybe, as was suggested in this week’s men’s Bible Study, the blues weren’t running. 

But we know this. Their decision to follow Jesus helped change the world. These four would become key leaders, not just among the disciples, but in the early church. We see them take off after Jesus without hesitation, unlike Moses, Jonah, and Zacharias. However, we know later they will have doubts.

In my last year of seminary, I worked halftime at Community Presbyterian Church of Ben Avon, a community on the northside, west of Pittsburgh. The pastor, Brent Dugan, started out as a mentor of mine and over time, we became close friends. Sadly, he died in 2006, which is why I still have this shirt that’s over 25 years old. It’s probably the oldest t-shirt I own. When I was in Utah, Brent came out several times to ski and on one of the trips, sometime back in the 90s, he presented me with this shirt. On the back it reads:

Simon Peters Offshore Shop
Supplying Fishers of Men since 33 AD
Charter Boats * Cruise Ships * Pier Fishing * Outrigging
Net Mending * Scuba Gear *Rod and Reel Rentals
Tackle, Gaffs, Lures, Hook, Line, & Sinkers, Bait Bags and Tanks
“EVERYTHING FOR THE HARDCORE BORN AGAIN ANGLER!”
Located on the Shores of Galilee.

I really like the phrase at the bottom of the shirt. You’ll have to look close to see:
“You catch ‘em, He’ll clean ‘em!”

I think I know why these guys were so willing to follow Jesus. “You catch ‘em, He’ll clean ‘em!” 

As everyone knowns, it’s fun to catch fish, cleaning them is at best mundane! Jesus calls us to go out and cast the net, to go out and proclaim the gospel in the hope we’ll lure in with the gospel message those in need of love and forgiveness. We’re fishing for Jesus. He is the only one who can forgive those who repent. He’s the only one who can cleanse one contaminated with sin.

Like the disciples, we follow Jesus. He does the heavy and dirty work, cleansing us and others. We follow Jesus and are to be faithful, for we have hope in the kingdom that has come near and will one day be experienced in the fullness. Amen. 

[1] From K. R. Conover in the bulletin board, “Bottom Drawer (#3065), January 24, 1997. From Lois A. Cheney, God is No Fool. The words have been slightly altered.  I used this clip in a sermon preached in Cedar City, Utah on January 26, 1997. 

[2] This is certainly the first miracle recorded in John’s gospel. See John 2:1-12. 

[3] The NRSV, Revised Standard Version and Living Bible translate as “arrested.” The King James Bible and NIV translate as “put in prison.”

[4] James R. Edwards, The Gospel According to Mark (Grand Rapids, MI: Eerdmans, 2002), 41. This word (paradidomi) is used by Jesus to refer what is to happen in Mark 9:31 and 10:33. It is used 8 times in Mark 14 and 15 to describe what happens to Jesus. I tis also used in Mark 13 three times to refer to what may happen to believers in Mark 13. 

[5] See https://fromarockyhillside.com/2024/01/07/marks-prologue-preparing-for-jesus-ministry/

[6] While this is often seen as a summary of the gospel, at least one scholar notes that while it is true for the historical Jesus, it is less true for Mark (this is the only time Jesus speaks like this). See Douglas R. A. Hare, Westminster Bible Companion: Mark (Louisville, KY: Westminster/John Knox Press, 1996), 20. 

[7] Hare, 20-21. 

[8] Morna D. Hooker, The Gospel According to Saint Mark (1991, Hendrickson Publishing, 1977 ), 55.

[9] The New Interpreter’s Study Bible, NRSV with the Apocrypha (Nashville: Abingdon, 2003), 1806, note on 1:15.

[10] Edwards 47. 

T-shirt advertising St. Peter's Offshore Shop along the Sea of Galilee
T-shirt given to me by Brent
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Mark’s Prologue: Preparing for Jesus’ Ministry

Title slide with photo of a desert river

Jeff Garrison
Mayberry and Bluemont Churches
January 7, 2024
Mark 1:1-13

Sermon recorded at Mayberry on January. 5, 2024

At the beginning of worship:

Have you experienced temptation in your lives? How many of you have found yourself tempted shortly after experiencing something wonderful? Maybe you received a big promotion and then temptations came knocking at your door.

I have shared a lot with you about my ministry in Cedar City, Utah. Shortly after I arrived, the congregation set out to build a new facility to meet the need of a growing church in a growing city. We purchased the land and drew up plans. We raised money, broke ground, began construction. Exciting times. 

But as construction started, we began to lose members. Several of our members, most of whom worked for the Park Service and the National Forest, were transferred. Others moved because of personal situations. In the first half of 1997, we lost 7 families, all who moved out of state. 

It was a scary time. I worried if we were in over our head. I was temptation to throw in the towel. But all worked out. It became a reminder that life has its ups and downs, and we must trust God. Often, when we think we’re hot stuff, temptations overwhelm us. If we don’t learn to depend on God to provide, we faulter. 

It was no different in Jesus’ earthly life as we’ll see in our text for today. At Jesus’ baptism, he’s confirmed by God. Jesus rides high, but instead of celebrating or getting right to work, he’s led to the desert to be tempted. Expect temptations. 

Before the reading of scripture:

I plan to spend much of 2024 in the gospel of Mark. It’s the shortest of the gospels. Over the years, I’ve preached straight through much of the other gospels. And, of course, I’ve preached many sermons from Mark. But I have not gone through the book in a systematic fashion, chapter by chapter, verse by verse, seeing how the text lays out before us. Mark seems to be a good book for me to dig deep into to help us all develop a compressive understanding of the life and work our Savior. That’s my hope.

We must start somewhere. Matthew provides a genealogy of Jesus’, placing him in the line of David. Luke starts with angels setting up the birth of John the Baptist… John starts with Jesus’ being the Word present at creation.[1] And from these points they all go on to tell the story of Jesus.

Mark, however, doesn’t see himself writing a biography of Jesus. Instead, of a book, Mark writes a proclamation. He proclaims Jesus as Lord, as God’s son. He proclaims the truth found in Jesus.  As the opening line goes, “The beginning of the good news of Jesus Christ…” 

In these opening verses of Mark, it’s as if we’re provided a heavenly vantage point of the drama around God entering history.[2]

The good news or “gospel” (as it can also be translated) was a common word to Mark’s contemporaries. At this point in history, it had not taken on the technical definition it later would as in referring to the gospel as a book.[3]  

The Greek word for the good news or gospel is where we obtain the English words evangelical and evangelist. The good news, the gospel, or the Greek evangelion, was used to proclaim a victory or a great event. At the time of Jesus’ birth, on Caesar Augustus birthday, people shouted evangelion, proclaiming Augustus as the leader who brings peace. 

But with Mark, there’s a subtle difference. The Romans used the word in the plural. Caesar birth or a victory on a battlefield was only one piece of good news among many. It might be the headline story in the evening news, but there were others. Mark and the other gospel writers use the word in the singular. Jesus is the good news; there is no other.[4]

Read Marks 1:1-13

Mark begins his gospel (again, it’s not a book, it’s a proclamation) with John the Baptist. The role the baptizer plays shows God fulfilling divine plans set forth centuries earlier. As we have in the other gospels, the Baptizer is heralded as the one fulfilling Isaiah’s promise. 

We are provided a bit more insight into John the Baptist in Mark than in John’s gospel, which we looked at during Advent.[5]However, Mark is still concise, especially when compared to Matthew and Luke. He portrays John’s role to prepare for Christ, then quickly moves to Jesus’ baptism. Mark isn’t proclaiming John, only using him to point to the subject of his proclamation.

During this era of Judaism, there was a belief Elijah would return before the Messiah. For Mark, John role portrays an Elijah-like[6]character who serves as the forerunner to the one “more-powerful.”[7] Like Elijah, John is associated with the wilderness and his dress, which would have been as unusual back then as today, was Elijah-like.[8] Elijah also wore a garment of animal hair with a leather belt.[9]

What Mark suggests to us about John’s baptism is that it’s symbolic. It points to what’s coming. John prepares people for the one who will baptize us with the Holy Spirit, a prophecy fulfilled on Pentecost.[10]

Mark doesn’t provide us with a dialogue between John and Jesus prior to his baptism as does Matthew,[11] nor does he give us a first-person account of it. Instead, he reports Jesus’ baptism something that has happened. Instead of focusing on the details in the Jordan, Mark reports on God’s action. As Jesus came up out of the water, he saw the heavens torn apart as the Spirit descends as a dove. And then God speaks. “You are my Son, the Beloved.” When God speaks, grammatically the text shifts from the past tense to the present. 

The rending of heaven and God’s proclamation show us something miraculous and cosmic happens. God steps into history. Here, at the baptism, the three persons of the Trinity are represented. The Son, who was baptized, the dove who symbolizes God’s Spirit, and the voice of God the Father. 

Mark, it’s generally assumed, wrote for a Gentile audience, and draws less from the Old Testament than the other gospels.[12]Gentiles would have not been as familiar with the Old Testament; yet his narrative around Jesus’ baptism is steeped in the Hebrew Bible. Like the humble servant of Isaiah, God’s splendor is displayed in the Son. And God refers to Jesus as the Beloved, which reminds us of Abraham’s love of Isaac, who was to continue to carry the promise.[13] Mark wants to place Jesus in the lineage of what God started with the call of Abraham.

Furthermore, by referring to Jesus as God’s Son, we see the bond between the Father and Son, the one in which the Son is not only of God, nor can only speak for God, but is God. As we go through Mark, we’ll see the Son doing the things of God: forgiving sin, healing the sick, casting out demons, controlling the weather, and challenging the religious authorities of the day. 

After his baptism and confirmation, we’d think Jesus would punch in on the time clock and start working. But before Jesus starts, or to change metaphors before he gets off pit-row and onto the racetrack, there’s a speed bump. God has an adversary who wants to destroy this new challenger on earth before he can get very far. 

Unlike Matthew and Luke,[14] Mark only provides the bare minimum of information about Jesus’ temptation. But like both other gospel writers, it occurs right after Jesus’ baptism. All three Gospels speak of God’s Spirit leading Jesus into the wilderness where he faces temptations. But instead of telling us about the type of temptation he faced, Mark provides only a few bits of information. The wilderness experience lasted forty days. Satan tempted Jesus. During this period, Jesus lived among wild beasts. And angels waited on him. 


This brief description of the temptation continues Mark’s display of God directing and controlling the events. It’s an overhead view of what happens before Jesus starts his ministry. Mark has set the stage. Next week, God willing, we’ll watch as Jesus’ ministry unfold. 

These opening verses in Mark’s gospel are like the opening of John’s gospel. They serve as a prologue. They prepare us for what is to come, reminding us that Jesus is not just a special man, but is God’s answer for the human situation. Jesus is the good news. To him we are to praise, and to follow. In him, we find life and our hope. Amen. 

[1] Matthew 1:1-17, Luke 1:5-25, and John 1:1-18.

[2] Morna D. Hooker, The Gospel According to Saint Mark (1991, Hendrickson Publishers, 1997), 32

[3] Hooker, 33. 

[4] James R. Edwards, The Gospel According to Mark (Grand Rapids, MI: Eerdmans, 2002), 24. 

[5] See https://fromarockyhillside.com/2023/12/17/a-voice-crying-out-in-the-wilderness/

[6] As we saw in the John passage, the Baptizer didn’t see himself as Elijah, which is why I use the term “Elijah-like character.” See John 1:21. 

[7] Edwards, 29. 

[8] Edwards 32. Edwards cites 1 Kings 1:8 for Elijah’s dress, obviously a typing error that was not caught in proof-reading. 

[9] 2 Kings 1:8

[10] Acts 2ff. 

[11] Matthew 3:13-15.

[12] Edwards, 26. Mark may have been written in Rome and uses more Latin terms. See William Lane, The New International Commentary on the New Testament: Gospel of Mark (Grand Rapids, MI: Eerdmans, 1974), 24-25.

[13] Edwards, 36-38. See Isaiah 49 and 42:1 and Genesis 22.

[14] See Matthew 4:1-11 and Luke 4:1-13.

Photo of the Sevier River in Utah
The Sevier River near Marysvale, Utah. It’s a desert river, like the Jordan, that never makes it to the sea, but eventually evaporates.
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Christmas Eve 2023

Candle in window with Christmas Tree reflection

 Jeff Garrison
Mayberry Presbyterian Church
Christmas Eve 2023
Titus 2:11-15

Is your Christmas tree surrounded with gifts? This is, after all, the season of giving. You know, Christmas is the driving force behind the retail section of our economy—we’ve come a long way since that first Christmas when Joseph and Mary, a poor man, and his pregnant bride, had to take whatever shelter they could find.  

Most of us enjoy giving and receiving gifts. I especially like giving a gift so special that, when opened, the eyes of the receiver sparkle. Some of us, who still have a child’s heart, also enjoy receiving gifts. There’s nothing more exciting than carefully opening the wrapping paper. This tradition came from my mom—”open the paper carefully so that we can reuse it.” It makes sense to those of us of Scottish heritage. You know what I’m talking about.  

But when we just about have the present open, carefully pulling at the tape so as not to tear the paper, we catch a glimpse of something special, something we’ve always wanted but never felt quite right about buying for ourselves. At this point, frugality is thrown to the wind. We rip the remaining paper off and hold the present up high for all to see, then clutch the gift close our chest, chanting thanks: thank you, thank you.  

You know, you’ve received a special gift when its one you can’t repay by giving another gift, and when such efforts are not only not required, but are unnecessary and counter productive.  These are the types of gifts parents give their children. A child with halfway decent parents will never be able to repay the parents for all the gifts lavished upon the child. And if you think about it, most of these types of gifts are intangible, you can’t put a price upon them. But they’re the type of gifts you don’t easily forget.  

Thinking back to gifts from my father, a few stand out. When I was probably five years old, my dad made a table and a set of chairs for my brother, sister, and me. From what I remember, the table was plywood covered with linoleum. The sides of the plywood were sealed with a metal strip, and it had metal legs. 

That table vanished long ago. But the wooden chairs, live on. My parents kept them and used them for grandchildren, and then my brother got them for his grandchildren. They’ll probably be around for several more generations. 

If Dad had gone out and purchased plastic chairs, I don’t think I’d remember… And those chairs and table would now, and for the next several thousand years, take up space in a landfill. 

On another occasion, my dad made my brother and me wooden guns. All the other kids had received store-brought guns that year. One afternoon, a few days after Christmas, dad got a couple pieces of wood and drew out a gun on it, which he cut out into a rough shape with a jigsaw. Then he had us help him carve and sand and file the edges. We stained wood—so that by the time we finished, the pair of guns looked real. 

We were living in the Walnut Hill neighborhood of Petersburg at the time, fighting the Civil War all over again. The next time we played army, my brother and I toted those guns proudly. The other kids were envious. Our guns were not only more durable than the plastic and metal store varieties they received, but they were also even more special. This didn’t come from their dollar value, but because my father had put some of himself into making them. I don’t know what happened to those make-believe guns, but they live in my memory.

Maybe we should reconsider the adage, “it is better to give than to receive.” I no longer know for sure it’s true, for there are some gifts we can only receive and when we graciously accept them, they change our lives. Such is the greatest gift of all, God’s gift to the world, a Savior.

In our Scripture reading from the short letter to Titus, Paul provides the theological foundation for the ethical advice he’s been giving Titus. If you read back over this chapter, you’ll see that Paul has instructed Titus on how Christians should conduct themselves. Now he gives reasons for such behavior. Paul’s advice flows these ways. 

Paul looks back to the manifestation of God’s grace. Perhaps Paul has in mind here Jesus’ humble birth, a wonderful display of God’s love. 

But Paul could also be thinking about the way God offered himself for our sins in a death by crucifixion. God has been exceptionally good to us in the past—which is why we should strive to live noble lives in the present.   

And finally, because God has been good to us in the past, we have hope that God’s goodness will continue to be poured out upon us in the future. Our hope is for Jesus to return to receive those whom he ransomed from sin. God’s great gift of a Savior is a life-changing gift! We must learn how to gracious accept such grace.

I don’t know about your house, but I know ours will be rather quiet tomorrow. But homes with young children will be crazy, with kids up before daylight. After all, they’ve been anticipating the holiday for months. Children on Christmas have enough energy to light up the house without electricity. 

Whether your home is quiet or raucous, take enough time to clear your mind, to remove thoughts from the boxes around the tree, and to forget about making the perfect dinner. Think about the greatest gift ever offered. And if you’ve not received this gift, spend a few moments in prayer, opening your heart to God and thanking him for coming to our world to save sinners.  

Jesus Christ came to save. That’s the message of Christmas. That’s the message of our faith. Jesus Christ came to save sinners, to save you and me. It’s a life—changing gift if there ever was one.  Amen.  

Mayberry Church preparing for Candlelight service
Photo by Beth Almond Ford, taken before the beginning of the candlelight service
Lighting of candles during Christmas Eve Worship
Photo by Beth Almond Ford taken during the Candlelight service
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Expectations

Title slide with a photo of a Christmas tree reflecting in a window

Jeff Garrison
Bluemont Church
Fourth Sunday in Advent
December 24, 2023
Luke 1:26-45[1]

Sermon for December 24, 2023 at Bluemont Church.
Tonight there will be a candlelight service at Mayberry Church at 6 PM.

Our wait is almost over. It seems as if we should have another week before Christmas. After all, today is the 4th Sunday of Advent and tonight, we celebrate Christmas Eve with a candlelight service at Mayberry Church, celebrating the birth of our Savior. This year, the calendar tricks us!

Of course, our wait for Jesus’ return continues. I hope our celebrating Jesus’ first coming will be more than opening gifts. Not only should we give thanks for his birth, but with the excitement of a child looking for Santa’s sleigh in the night sky, we should long for his return. 

God’s timing is different than ours. Sometimes the wait is for generations and centuries. But God is good and faithful; his promises are fulfilled. We might think we waste time waiting. But during periods of waiting, God transforms his people. Being patient is a godly trait that we all need to work on. 

Today, we will be looking at two women, one old and the other young, both expecting their first child. Expectations filled their nine-month wait. Read Luke 1:26-45.

###

There was once a spoiled and rotten child… As Christmas approached, he produced a letter to Santa with a wish list that rivaled a Russian novel. And he expected to receive it all. “Christmas is not the season of entitlement,” his mother said in a scolding tone.[2] His parents, knowing they needed to nip his attitude in the bud, forced him to sit in front of the Nativity scene in the living room and contemplate the meaning of Christmas. Then he was to write a letter wishing Jesus a happy birthday. 

The boy stared intently at the manger, but he couldn’t get it out of his head that Christmas wasn’t just about him receiving gifts. He began to compose a letter. “Dear Jesus,” he wrote, “If you bring me all that I want, I’ll be good for the year.”  Then he thought about how hard that’d be. He tore up the letter and tossed it in the waste basket. 

He started over. “Dear Jesus, if you bring me all that I want, I’ll be good for a month. Again, the thought about how hard that would be, to be good for a month, for 30 days. He crumbled the letter and dropped it in the waste basket. 

He started again. “Dear Jesus, if you bring me all that I want, I’ll be good for a week.” Thinking further, he realized how futile such an effort would be. He tossed that letter into his rapid filling waste basket and resumed his contemplation of the Nativity.

Suddenly he spotted the figure of Mary, in the back, behind the manger, a beautiful young woman wrapped in a light blue shawl, her face shining as she gazed upon her newborn son. He snatched Mary out the Nativity, wrapped her in some tissue paper and hid her in the bottom drawer in his dresser. Then he went back to writing his letter. “Dear Jesus, if you ever want to see your mom again…”

The first time I ever told this joke, it was at a Christmas service I preached at in a local prison. I never heard a crowd laugh so much. Perhaps they identified with the boy. But they also know something about waiting, and that’s the theme from this passage I want us to explore this morning. 

Parents, especially mothers know about waiting… Those nine months can be hectic as you learn about breathing techniques during delivery and how to care for a newborn. And then there is the necessity of preparing for a nursery—most of us are beyond repurposing a manger for a crib. Waiting means there’s anticipation and hope. You pray for your soon to be born child with the hope they won’t grow up to be the terror like the little boy in my opening story. But even if that happens, we’ll still look back on earlier innocent moments with a smile.         

I can’t imagine what must have gone through Mary’s mind as she is visited by Gabriel. Engaged to Joseph, she carries a special child. But she’s told to have no fear (easier for the angel to say than for Mary to do). Gabriel explains about how the child was conceived and his purpose in life. 

Gabriel also has another message, one about her relative, Elizabeth. After years of trying to conceive a child, she’d given up hope. Now that she’s old, she finds herself pregnant. It seems impossible, but Gabriel reminds Mary that nothing is impossible for God.

Mary heads down into the Judean hill country to visit Elizabeth. It used to be that way; a young woman not yet married, yet pregnant, goes to live with an aunt or a grandmother. With Zechariah struck silent for his disbelief,[3] the two women talked incessantly about their expectant babies. We’re told that when they greeted each other, Elizabeth’s child, who will become John the Baptist, jumps in her womb. The premature boys in the womb recognize each other. 

There is much excitement, for they understand God is doing something new. But they must wait. They must wait till their children are born, and then they must wait till they are grown. Jesus, we learn, doesn’t start his ministry till he’s thirty.[4] And poor John’s parents. I’m sure they hoped their son would lead worship in a fine synagogue in a respectable city. If they lived long enough, they got to see him preach knee deep in the muddy Jordan.[5] God works in mysterious and strange ways.

In a devotion based on this text, the late Henri Nouwen wrote: 

 I find the meeting of these two women very moving, because Elizabeth and Mary came together and enabled each other to wait.  Mary’s visit made Elizabeth aware of what she was waiting for. The child leaped in joy in her. Mary affirmed Elizabeth’s waiting…. These two women created space for each other to wait. They affirmed for each other that something was happening that was worth waiting for.”[6]

I like the idea of the two of them creating space for the other to wait. Our world encourages us to rush in and fix things right away. We don’t value waiting. We need to create space for us and for others to wait, trusting that God works within us as we wait. 

It is healthy for us to accept and understand that there are things in life we can’t control. We can’t control when God wants to act. Mary and Elizabeth, in our passage today, had no control over what was happening. 

If it had been in Elizabeth’s control, I’m sure that she’d given birth to John when she and Zechariah were young enough that their backs didn’t ache from picking up the boy. And Mary, I’m sure, imagined waiting on kids until she and Joseph married and had time for each other. Maybe taken a cruise or purchased a house. The idea of honeymooning in Egypt with a newborn, as a refugee on the run from the authorities, wasn’t any more romantic then than it would be today.  

Let me talk a bit about the church and waiting. I admit, I’m often frustrated at the pace the church moves.  It was worse when I was younger. Early in my ministry, I started comparing my attempts at changing the course of a church to that of a Captain of a battleship steering with a canoe paddle. Change comes slowly. Some people get upset with that (while others don’t want change at all). 

Looking at scripture, we seechange takes time. We should be more patient. God seems to wait till the timing is right, and only then does the speed of change accelerates. At the time of our text, God had been quiet for centuries. There had been no prophets in Israel. And then, suddenly, God acts. And the world changes forever. 

We might often wonder what God is up to. But we should remember that God’s will has a “what and when” component.[7]We can want things to go faster, but we must remember that its best if we go with God’s timing. Otherwise, we might make a mess of things.

The two women in our passage today, one who may have only been barely more than a child and the other who was up in years, remind us that whatever our age (or whatever our level of spiritual maturity may be) when we open to God, the Almighty can use us to do incredible things. We just must be open to the Lord and to wait on his timing. 

We live in a world where we expect instant gratification. But when it comes to our faith, such expectations may be unrealistic and even harmful. Having faith means we’re in God’s hands and open to his timing. We don’t know when Jesus will return, but we should anticipate it and be ready. In the meantime, like Mary and Elizabeth, we support one another.  Amen. 

[1] I preached a different version of this sermon on December 15, 2011 in Hastings, Michigan.

[2] My Adult Ministry coordinator, MaryMartha Melendy, when I served First Presbyterian Church in Hastings, Michigan, used this phrase.

[3] Luke 1:20

[4] Luke 3:23

[5] Matthew 3; Mark 1:1-9; Luke 3:1-21; John 3:22-24. John’s preaching included both the Jordan River and that that region.

[6] Henri Nouwen  “Waiting for God” in Watch for the Light: Readings for Advent and Christmas (Maryknoll, NY: Orbis Books, 2001), 35.

[7] Larry Osborne, Sticky Teams (Grand Rapids: Zondervan, 2010), 179.

A Christmas tree reflecting in a window
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A Voice Crying Out in the Wilderness

Jeff Garrison
Mayberry and Bluemont Churches
December 17, 2023
John 1:6-8, 19-28

Sermon recorded at Mayberry Church on Friday, December 15, 2023

After the lighting of the Advent candle:

Why did Jesus come? I hope you ponder this question during the season of Advent. In this season of darkness,  we recall Jesus’ coming and long for his return. 

Athanasius, one of the early Church theologians, in his classic book, On The Incarnation,[1] provides us with reasons God became a human being in the life of Jesus. These are all things of which only God can do. 

First, Jesus forgives our sins. We can’t do that! 

He completes the work of creation by helping to restore within us the image of God. Once that image is tainted, we can’t do anything about it. But God can. 

And finally, Jesus reveals the heart of God the Father. God is God, we’re not. Without the revelation brought to us by Jesus, we would not know of God’s goodness. All these things are beyond our abilities. We must depend upon God who came to us in Jesus Christ. 

Before the reading of the scripture:

John’s gospel is unique from the very beginning. The Prologue, the title given to the first 18 verses of John, provides a view of a dark world. And then comes light, the light of Christ. This section “oscillates” between a metaphorical introduction to Jesus and the preparation made by “an apocalyptic prophet, John.[2]

But John the Baptist’s presentation differs from what we find in the other gospels. Matthew, Mark, and Luke all refer to a John Brown type of character, who points his fingers at the people’s sins, says harsh things, wears weird clothing, and lives on a strange diet.[3]We don’t see this side of John the Baptist in John’s gospel. In some ways, the Baptizer in John’s gospel is boring. But there’s a reason for this. I hope you think about this, for it applies to how follow Jesus. 

Preaching about John the Baptist from John the gospel is difficult. I’ll do my best to differentiate between the two Johns, for they are different people. Sometimes, to keep them straight, I’ll refer to John the Baptist as the Baptizer and John the author as the gospel writer. 

Read John 1:6-8, 19-28

When you go out for a night to a concert or comedy club, you are there to see the main act. That’s the draw. But before the main act come on stage, generally another band or comedian warms up the crowd. The only people who are there to see the warmup act are parents and friends of the performers. 

These the warmup bands are usually up and coming musicians or comedians. It’s how most start out in the entertainment business. The warmup acts begin, then comes the feature act, the one we pay to see. The warmup act is a hard position because you are trying to make a name for yourself. But it would be in bad form to outshine the main act.

In a way, John the Baptist role warms up the setting for Jesus. But John knew his position. He wasn’t trying to make a name for himself. Instead, he knew his goal was to point to Jesus, the Messiah, who we get the sense is already on the scene, hiding in the crowds. 

John and Jesus are contemporaries. From Luke’s gospel, we learn John was only a little older than his cousin, Jesus.[4] John just starts his career earlier. His role was to prepare people for Jesus’ arrival. 

In the synoptic gospels (Matthew, Mark, and Luke), we learn more about how John went about preparing people. He called them to repentance. He was harsh on those who abused their power, calling the people a brood of vipers. Shaken, they asked what they should do. John encouraged them to bear fruit worthy of repentance such as giving to those in need and being honest in their dealings.[5]

Furthermore, John the Baptist attacked those in power. The Pharisees and Sadducees received his wrath.[6] He also attacked Herod, the ruler, for his evil which included luring away his brother’s wife. The later accusation landed John in prison and eventually to his execution, where his head was displayed on a platter.[7]

And of course, John was known for his eccentric dress (camel hair and leather) and unusual diet (bugs and honey).[8]

But in today’s reading, John the gospel writer doesn’t provide such exciting details. We ponder the reason why John presents a more domestic Baptizer. I think John left out those details because he wants us to focus, as did the Baptizer, not on John’s work, but on the one coming. After all, the gospels are not about John the Baptist. It’s about Jesus. Yes, the Baptizer plays an important role in announcing Jesus’ coming. However, ultimately, it’s not a story about him but about the one to come.

This is also true in our lives. We are not to draw people to ourselves. Such is the behavior of a cult, not the church. It might be the great sin committed by preachers in that we try to get people to like us. But our role is to point others to Jesus, not to tiptoe around issues so that others will like us. At best, we’re servants of Jesus, but like John, we’re not even worthy of that role. 

Later, in John’s gospel, after Jesus was well known, a group of Greeks in Jerusalem (perhaps they were tourists who heard about Jesus) approach Philip, one of the disciples. “Sir,” they say, “we wish to see Jesus.”[9] Again, this is the purpose of John’s gospel, to show Jesus. 

That verse, “We wish to see Jesus,” is often found in pulpits such as the one from which I preached on Skidaway Island. Those in the congregation couldn’t see it, but if you stood in the pulpit, you couldn’t miss it. The sign reminded the one preaching that our purpose is to introduce and help people see Jesus. 

By leaving off the interesting tidbits of John the Baptist’s life, John the gospel writer tells us just enough about him to keep the focus on Jesus. 

So, what do we learn about John the Baptist in this text? We’re told that John was sent from God to point the way to Jesus. Then, John himself denies that he is the Messiah, when confronted by the Jewish leaders sent to check him out. Instead, he is the one fulfilling the prophecy of Isaiah, the one preparing the way of the Lord. 

And finally, as John the Baptist deemphasized himself and acknowledged he’s not even worthy of being a slave to Jesus. At this time, in royal households and the very rich (think about the one percenters of the first century), slaves who did the most menial tasks for their masters. This included tying and untying sandal straps. But John says he’s not even worthy of such a task. 

Of course, none of us are worthy. But because of Jesus’ grace, we are invited into his family and called to do his work in the world.

The baptizer introduced to us by John is humble. He has one task, to prepare the way for Jesus’ coming. He fulfills this task as he baptizes people in anticipation of Jesus. 

This Advent Season, we should be like John the Baptist as he’s portrayed by John. We don’t have to eat locust or wear camel clothing (although I happen to like camel hair sports coats during the winter). But John’s camel clothing wasn’t a fashion statement. 

Instead, like John, we should humbly let others know, by our examples and lifestyle, the important role Jesus plays in the hope we have for the future. This message needs to be heard in the dark world in which we live, a world where wars rage, the poor starve, and those without medical care suffer. Do what you can to help others as you praise Jesus’ name and so prepare the world for his return. 

This week, one of the easiest things to do is invite family and friends to our Christmas Eve service, where it’s all about Jesus, born in a manger. And yet, this humble Jesus, also rules the universe.

To Jesus Christ, who loves us
and freed us from our sins by his blood 
and made us to be a kingdom, 
priests of his God and Father, 
to him be glory and dominion forever.[10] Amen. 

[1] Saint Athanasius (c.297-337, AD), On the Incarnation (Public domain texted formatted and printed by Cliff Lee, 2007). 

[2] Gerald Sloyan, John, Interpretation: A Bible Commentary for Teaching and Preaching (Atlanta: John Knox Press, 1988), 13. 

[3] See Matthew 3:1-12, Mark 1:1-8, and Luke 3:1-18. 

[4] Upon learning of her pregnancy, Mary goes to Elizabeth’s home. Elizabeth six months pregnant with John. See Luke 1:36-45. 

[5] Luke 3:7-14

[6] Matthew 3:7.

[7] Luke 3:19. See also Matthew 14:1-12 and Mark 6:14-42. 

[8] Matthew 3:4-6 and Mark 1:6.

[9] John 12:20-21. See also https://www.youtube.com/watch?v=OCf3lvUpWL4

[10]From Revelation 1:5-6

bird on a Christmas tree
from my Christmas Tree
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Waiting with hope

title slide with tree in fog

Jeff Garrison
Mayberry and Bluemont Churches
Mark 13:24-37
December 3, 2023

After the Advent Candle Lighting
We live in such a wonderful age where solutions to our problems appear regularly. Just this week, I learned Doritos, that’s right, the corn chip company, has unveiled an app for our phones and computers. Miraculously, it silences the sound of Doritos crunching in your mouth.[1]

When you’re on the phone or in meeting over the internet, you can stuff your mouth and crunch away. Imagine taking an online class, you can eat without disturbing anyone. Or if you have a phone call during an NFL game, you can continue snacking as you mumble as if you’re listening and not watching the game. Don’t we live in an incredible age? 

Perhaps because I’m old fashion enough to prefer potato chips to Doritos, I found myself asking why we need to eat when in virtual meetings. I mean, who takes corn chips into a staff meeting or a classroom. 

Science takes care of many problems but continues to struggle with the ones which really matter. Cancer hasn’t been eradicated, pollution causes premature deaths, plastics fills our oceans, and nuclear war remains a possibility. We need to do what we can to make this world a better place. Biblically, while we are called to work to better the world, we also are reminded that Christ will return.[2] Advent is not just recalling those waiting for Christ’s first visit, it’s about anticipating his return. 

Before the Scripture Reading
Today, we explore the end of the 13th Chapter of Mark’s gospel. This chapter takes on an apocalyptic flavor. We’re jumping into the middle of Jesus’ teachings. The stage was set earlier. Admiring the temple, Jesus foretells of its destruction. Then, when a group of disciples corner Jesus, they ask when it will take place.[3]Jesus talks about tribulations. But it’s not all doom, for he ends discussing his return. Of course, he doesn’t provide a clear understanding as to when this will happen, only that we are called to be ready.[4]

Advent is a season of waiting not just for Christmas, but for the hope we have in Christ’s return. 

Read Mark 13:24-37.

Keep awake…  That used to be so hard when I was a kid. Sermons were the worse. My eyes became heavy and slowly gravity won. But school could be just as hard, especially in a warm classroom before air conditioning. 

Keeping awake was difficult, except for on Christmas Eve, when you were told to go to sleep. You expected to awake to something magical. With so much anticipation, sleep was allusive. I’d roll and roll and when my parents looked in, pretend to be asleep. The clocked ticked 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 doing. We fret when waiting in the doctor’s office. We stew when stopped for the construction along Highway 58. We brood if a waitress or waiter in a restaurant is inefficient. 

Waiting makes us feel out of control, unimportant, unwanted, and helpless. Yet, we must 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. 

And then, Advent rolls around in the church calendar. A period of waiting. Advent challenges our desire for instant gratification. (Such as provided by the Doritos app). However, I suspect most people don’t mind waiting for Christ’s return. After all, we put off important things in life for another time. But that’s risky, Jesus says. It’s a gamble we shouldn’t take.

Mark provides us with a gloomy picture in this chapter. Much of the chapter 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. Think of it this way. With the temple gone, Jesus, the risen Christ, becomes the focus. Jesus should live in our hearts and be present in the church… But he’s also coming back in person… The good news is that future is in his hands. 

In a commentary on this passage, a friend writes: 

“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.”[5]

Our world has problems. As sinners, we’re a part of that problem and Christ is the solution.

Our passage begins with a description of terrible days.  The darkening of the sun and moon while stars fall out of the sky… If you ever witnessed a meteor shower high in the western mountains, long from artificial light, you get a sense of how this can be terrifying. Thinking of them as shooting stars, you wonder if any stars left in the sky. Of course, we know they just look like stars, but we can understand why such showers frightened to those in the ancient world. Mark envisions not just a darkening of the sky, but a collapse of things we take for granted. Chaos reigns.[6]

Perhaps we need to look at this passage in a less literal way. The lights of the sky, as in a theater, are lowered so that your focus remains on the action. In this case, the spotlight shines on Jesus Christ. With the distractions removed, everyone pays attention. The scene is scary and wonderful at the same time. It’s God’s great and final drama in history. 

This return involves the gathering of the elect, the faithful, those chosen by God through Christ. The faithful are brought into Christ’s presence. 

Jesus then returns to the question that started this discourse, about when these things (such as the destruction of the temple) will occur. He uses a fig tree as a lesson. Just a day or two before, Jesus cursed a barren fig tree. The tree shriveled and died.[7] The prophets used the fig tree as a symbol of Israel.[8]Now, instead of a fig tree withering, he speaks of when it blooms, which is later that most trees. The budding of the fig tree is a sign of when summer is at hand. 

Jesus likens the budding figs to when this will all happen. Jesus the Messiah rising into prominence as the temple, which will soon be no more, fades from history. We no longer see God in relationship to the temple. Instead, we encounter God through his Son, our Lord, Jesus Christ. The fig tree which appears dead in winter, puts forth new sprouts and is alive. Christ, who was dead, is resurrected. Christ who ascended to heaven, lives in our hearts. And he will return. 

Jesus doesn’t give an exact time for his return. We’re still waiting. 

What’s important is that we remain ready. “Keep awake,” this chapter ends, or as The Message translates the ending verse, “Stay at your post. Keep watch.”  As one commentator on this passage writes, “vigilance, not calculation, is required.”[9] Don’t try to figure out when Christ returns. Instead, be ready.

The use of the story about the slaves waiting on the master implies that they have assignments which must be fulfilled while the Master is away. Interestingly, with this section in Mark’s gospel, relating to the Master’s return, there are no signs given. The slaves don’t know what to look for, so they must continue with their tasks… Likewise, each member of the church has work to do and by doing that for which we’ve been called, we fulfill our obligation to “watch.”[10]

Christ has come, Christ will come again. But until he does, we are his hands and feet in the world. We should take care of one another while telling his story so that others will catch a glimpse of the hope the world has in Jesus Christ. “Stay at your post.” We do what we’re called to do so we might be ready when Christ comes. Come, Lord Jesus, Come. Amen. 

[1] https://www.businessinsider.com/doritos-creates-ai-software-that-silences-chewing-noises-2023-11?op=1

[2] I like this quote from James R. Edwards, The Gospel According to Mark (Grand Rapids: Eerdmans, 2002), 402: “If we dispense with eschatology, then the purpose and destiny of history fall into the hands of humanity alone. No one, I think Christian or not, takes solace in that prospect…” Human life needs to be “redeemed.” 

[3] Peter, James, John and Andrew asked Jesus when this will take place, setting the stage for this dialogue that starts in Mark 13:3. 

[4] 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.

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

[6] In Genesis 1, with creation, we see God bringing order to chaos. God has such power and will do it again. 

[7] 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. 

[8] 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). 

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

[10] Hooker 322. See also Lane, 484.

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Christ the King

Sermon title slide with a photo of my dog, Mia

Jeff Garrison
Mayberry and Bluemont Churches  
November 26, 2023
Ezekiel 34:11-24[1]

Sermon recorded on Friday, November 24, 2023. I laughed at the way the sun coming into the window made it look at is I had a white glove on my right hand.

Hugh Latimer, a Calvinist, served as Bishop of Worcester in the 16thCentury during Henry VIII’s reign. He was a leader in the English Reformation. King Henry VIII, until he couldn’t obtain a divorce, aligned with the Roman Catholic Church. One Sunday as Latimer prepared to enter the pulpit, he looked out and saw Henry sitting in the pews. 

“Latimer, be careful of what you say today. King Henry is here,” he heard whispered. But then, as he entered the pulpit, he whispered to himself, “Latimer, be careful of what you say today; the King of Kings is here.”[2] Latimer later suffer martyrdom at the hands of Bloody Mary.[3]

Today we’re reminded that like Latimer, we live out our lives in the presence of the true King, Jesus Christ. It’s Christ the King Sunday. That may not mean much to those of us who grew up in non-liturgical churches. After all, Christ should be our king 365 days a year. Make that 366 days next year—it’s a leap year. 

Before reading the scriptures:

As we heard in our New Testament reading,[4] as a king, Christ surprises us. He comes disguised as the poor, the needy, the sick, or one in prison.[5] We also think of Christ as the good shepherd, a common metaphor used for kings in scripture as in the ancient world.[6]  

As a day on the church calendar, Christ the King is relatively new. It was added roughly 100 years ago by Pope Pius XI. Protestants originally shunned the day as too sectarian.[7] In time, however, many Protestant churches adopted the day which falls on the last Sunday of the church’s year. Next week, with Advent, we begin a new cycle in the church’s calendar.

When he introduced Christ the King, Pius XI was concerned how the church should respond to the world. Mussolini ruled Italy and atheistic Communism threatened from Russia. Both demanded the worship of the state. A few years later, as fascism spread in Europe, a handful of Protestants took their turn at speaking out. A group of Reformed and Lutheran Church leaders in Germany published the Theological Declaration of Barmen in 1933. We’ll read from this Declaration as we profess our faith this morning after the sermon. For Christians, Christ is Lord and demands our ultimate allegiance.  

Now, proclaiming Christ as King isn’t a new concept. Scripture proclaims Christ as king. [8] Our Confessions lift his kingly role as one of the three offices of Christ, the other two being prophet and priest.[9]

My sermon this morning comes from a prophecy given to the Prophet Ezekiel. Ezekiel addresses the Israelites in exile in Babylon and lifts a vision of a new order. God will become the “shepherd” of his people. Of course, we who live on this side of the resurrection know the “Good Shepherd.” Read Ezekiel 34:11-24

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Do you remember Calvin and Hobbes? There was one strip where Calvin was swinging on the playground at school. The bully Moe, who looks to be twice Calvin’s age and as one who may have repeated more grades than he’d passed, calls Calvin a “Twinkie,” saying “get off my swing.” Brave Calvin responds, “Forget it, Moe, wait your turn.” Moe responds with a right punch that knocks Calvin out of the swing and onto the ground. Pulling himself together, Calvin mumbles, “It’s hard to be religious when certain people are never incinerated by bolts of lightning.”[10]

I expect the Israelites in exile felt the same. Where was their God when the Babylonians stormed the walls of Jerusalem? Some lost their faith. But others remained hopeful. Ezekiel speaks to them with a promise. No longer will those in power lead; no longer will those who abuse others continue their terror. Instead, God will lead as a shepherd. As a true shepherd God will protect Israel. This passage contains both judgment and promise!

To fully understand this passage, we should look at the 34th chapter in its entirety. (Your homework assignment for today is to read the chapter in its entirety this afternoon.) The chapter revolves around the “shepherd allegory.” Kings were often called shepherds in the ancient world.[11] The shepherd image for a king implied one who cared and nurtured his subjects. Ezekiel uses this metaphor to highlight the hypocrisy of Israel’s kings, shepherds who “enrich themselves at the expense of the flock.”[12]

A perfect example of Ezekiel’s “bad shepherd king” would be the Czars of Russia. (Putin, Russia’s current leader, just follows their footsteps). Not only did the Czars rule ruthlessly, but they also became the richest monarchs in Europe. They did this while ruling over the poorest country of the continent.

Several years ago, I visited the Hermitage in Saint Petersburg, Russia. A home for the Czars, the place is incredible. It’d take a week to really appreciate all the collected artwork. But as I thought while viewing the treasures, “it’s no wonder the people revolted.” 

A good king is not one who lives high on the hog while his subjects starve. Rather, a good king is like a shepherd, one who helps protect his subjects from danger and leads in a way that they’re provided with fresh fields (or food) and running streams (or clean water). A shepherd is an appropriate name for such a leader.

Unfortunately, Israel didn’t have too many kings like this.  Surely, there were some who did a better job than others. But most looked out for themselves and for their friends, while allowing abuse of their citizens. This chapter begins with a condemnation of such wicked rulers, the “shepherds who have eaten of the fat and clothed themselves with the wool of their flocks yet have not fed the sheep.” 

This is what God promises beginning in the 11th verse. “I, myself,” God proclaims, “will search for my sheep.” God will be the shepherd. God will bring the people, who had been scattered at Jerusalem’s fall, back together. There will be a reversal of their misfortune. God will provide good pasture; God will strengthen the weak; God will heal the sick; God will bind the injured; God will seek the lost. By the beginning of the 16th verse, there seemed to be a balance between judgment and promise, but then there was a shift and God again speaks of judgment.

“The fat and the strong I will destroy,” says God. Notice the shift; God no longer talks to the shepherds, or the rulers. God now addresses the “sheep and goats,” members of the flock. We heard the same thing in our reading earlier from Matthew 25. Obviously, it’s not just the leaders who are abusing their power, but there are some “sheep and goats” who abuse others.

Have you ever watched animals eat and notice how the strong push aside the weak? Eternally, I should be concerned for my dog, Mia. Often when Caroline’s dog, Apple, needs a drink, Mia will decide she, too, needs a drink. Mia is much larger than Apple and will butt the smaller dog away and then drain the bowl. We feed them in separate rooms. Sheep, and other animals, are no different. 

Sheepherders spend a lot of time with the weaker animals trying to strengthen them. If an ewe gives birth to more lambs that she can nurse, the ewe will push away the weakest lamb. The shepherd will have to take that lamb and find another ewe, perhaps one with only a single lamb, to nurse. The sheepherder encourages an “adoptive bond.”[13] Otherwise, the rejected lamb will die. 

Without a shepherd, strong animals take advantage of the weaker animals. And we see such behavior even among humans. Without a good teacher, bullies in the classroom intimidate other students. Without good leaders, those with economic or political clout take advantage and oppress those without.  

Now that God has judged both the shepherds who have ignored the needs of their flocks and the sheep who, in the absence of the shepherds, abused the weaker ones, God returns to the future promise of a new shepherd. God and his servant David will rule and guide the flock. David, the former shepherd who became a king, will return to be God’s prince. The return of God’s king becomes the Messianic Promise spoken to Hebrews living in exile hundreds of miles from their home. God will gather the faithful together and lead them back home, and a king like David will return and rule justly.  

Have these promises of God been fulfilled?  Yes, some of them. And they continue to be fulfilled! A new shepherd, the good shepherd, was born in the city of David—the one you and I proclaim as Savior. We’ll celebrate his birth in five weeks! Yet, as we wait, we’re reminded over we still wait and long for the day proclaimed in scripture when Jesus Christ will return and rule. On that day, wars will cease, and every knee will bow and proclaim Christ as King. Until then, we pray, “Come, Lord Jesus, Come.”

Here’s a couple of things to take from this passage.  First, be reminded that bad people exist, as do bad shepherds. There are those who rule ruthlessly and those who use their power to exclude others. As followers of Jesus, we shouldn’t do that, nor do we owe such people allegiance. 

Next, there is a new day coming, one that will bring justice and hope. Ezekiel tells us that God will bring the bad shepherds and the bullies within the flocks to justice. Eternally, we have no need to fear those who abuse, for our eternal hope doesn’t rest in their hands, but in the hands of our loving Savior. 

Finally, as Christians, we long for that day when Christ returns, and his kingship becomes visible. We’re to proclaim this vision to a longing world.

If our allegiance really belongs to Jesus, if Christ really is our king, then we should be like Bishop Latimer and not fear the King Henry XIIIs who sit in our midst. Nor should we fear any other person who might be pushing us to ignore Christ and follow them. Nor should we fear the crowd who may mock our decisions. Instead, we place our hope in our King, Jesus Christ. Amen. 

[1] I preached this sermon, in a slightly different form, on November 20, 2011 and November 26, 2017.

[2] Robert F. Sims, “The Shepherd King,” in Under the Wings of the Almighty in “www.sermonsuite.com.

[3] Mary 1, was the daughter of Henry VIII and his first wife, Catherine of Aragon. She is also known as Mary Tudor and Bloody Mary, because of the number of Protestant leaders she had executed during her attempt to return England to Catholicism. 

[4] Matthew 25:31-46.

[5] From a sermon by Jim Somerville of First Baptist Church in Richmond, VA in 2017. See https://asermonforeverysunday.com/wp-content/uploads/2020/11/Jim-Somerville-Id-Have-Baked-a-Cake.pdf

[6] Meg Jenista, “Sermon Commentary for Sunday, November 26, 2023, Ezekiel 34:1-16, 20-24. See https://cepreaching.org/commentary/2023-11-20/ezekiel-3411-16-20-24-3/ For scriptural references see Psalm 23, 95, and 100. 

[7] David I. Kertzer, The Pope and Mussolini (New York: Random House, 2014), 84.

[8] Matthew 27:11; John 1:49:1 Timothy 1:17, 6:15; Revelations 15:3, 1:9

[9] “The Westminster Larger Catechism” Questions 43-45.

[10] Bill Watterson, Calvin and Hobbes (November 8, 1990).

[11] Jenista, https://cepreaching.org/commentary/2023-11-20/ezekiel-3411-16-20-24-3/

[12] Margaret S. Odell, Ezekiel (Macon, GA: Smyth & Helwys, 2005), 432.

[13] When birthing lambs, a sheepherder will often smear the placenta from the lamb born of a ewe in order to entice her to accept a second lamb to nurse and feed.

photo of Mia in a sweatshirt
Mia in my Bluemont Study
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Examine Yourself

Jeff Garrison
Mayberry & Bluemont Churches
November 19, 2023
2 Corinthians 13

Sermon recorded at Bluemont on Friday, November 17, 2023

At the beginning of worship:

When I was in school, I hated tests. I wasn’t alone, was I? But being tested allows us to see our progress and can help us do better. I prefer the tests we grade ourselves, for it showed where I need to work harder. But I also know, when taking such a test, that sooner or later, there’ll be a big test. That’s the one that counts toward the final grade.

While we, as Christians, are saved by God through Jesus Christ, we are also called to test ourselves to ensure that we’re becoming more Christ-like in our lives. And while such tests help us improve, the real goal is to be ready when we stand for the big test, the final judgment. 

We’re going to talk about testing ourselves today. And when the day arrives, hopefully we’ll all be ready. After all, we have Jesus on our side. 

Before reading the Scripture: 

Our text last week ended with Paul concerned about his upcoming visit to Corinth. He fretted over the prospect of having to confront the Corinthians on sins they tolerate. Some of these sins were social, involving the church at large, such as quarrelling, jealously and gossip. We tend to forget that such sins are dangerous, don’t we. But they destroy relationships, which is what the church is about. Other sins were more individualist such as sexual immortality. 

In today’s reading, as Paul comes to the end of this letter, he acknowledges his willingness to handle this situation. However, he would prefer the Corinthians to take care of the situation themselves and not involve him, an outsider. Paul then closes the letter with one of his most beautiful benedictions among those in his letters. 

Read 2 Corinthians 13

Our reading this morning begins with Paul on a serious note. It’s the equivalent of my mom saying, “You just wait till your dad gets home.” As I’ve said all along, this letter was to prepare for Paul’s visit to Corinth. This chapter begins with Paul repeating the idea of his third visit to Corinth.[1]

Paul quickly follows his travel information with a reminder of the Hebrew requirement for witnesses. To accuse someone was serious business. Capital punishment required at least two and perhaps three witnesses. And if the witnesses falsely brought charges, they stood under the same punishment as the accused.[2]

On a side note, I dislike the idea of the death penalty. However, those who call for capital punishment based on a Biblical precedent, I find it odd how they seem to forget the seriousness of perjury was in the Old Testament. If a witness (or a prosecutor or police officer) withheld or fabricated facts to obtain a conviction, according to the Bible, they’d stand under the same sentence as the accused. 

But Paul, here, isn’t dealing with capital sins. Those types of punishment aren’t even in question. After all, the church didn’t have such power to carry out such punishment. That power only belonged to Rome. Instead, Paul uses the idea of witnesses in a different manner. He’s given the Corinthians three warnings (from his previous letters and visits). If they haven’t cleaned up their act by the time he arrives, he’s not going to go easy on the church in Corinth. 

As he has done throughout this letter, Paul finds himself on defense. The Corinthians seem to desire proof that Christ speaks through him. Paul reminds them that while Christ works in weakness, as seen at the cross, Christ now lives in power. This is a power Christ has inferred on the church. Paul might appear weak, but he has the power of God.  

In verse 5, Paul switches from the Corinthians quest to see if Paul speaks for Christ, to them searching out themselves for Christ’s presence. “Examine yourself,” he commands, “to see if you are living in the faith.” Paul challenges the Corinthians to make sure they pass the test. Interestingly, in verse 7, Paul appears to take some responsibility if they fail. 

We’ve seen all along, Paul’s personally investment in the Corinthian church. He wants them to succeed and would personally accept some of the blame if they fail. By encouraging such an examination of their life in Christ, Paul sets them up to be restored in Christ. Paul hopes that before he visits, the Corinthians will be on track, and he won’t have to “be severe” in using the authority that the Lord has given him. Again, as we’ve heard earlier, Paul again repeats his desire is to build up and not tear down.[3]

Paul then brings his letter to a close. “Finally,” he says. We can almost sense Paul taking a deep breath and mumbling, “I’m done.” After all, 2nd Corinthians is his third longest work, behind Romans and 1st Corinthians. Paul continues. “Be restored, listen to my appeal; agree with one another; live in peace; and the God of peace will be with you.”

This part expresses Paul’s hope for the Corinthians and their life together.

He continues, encouraging them to greet one another with a “holy kiss.” Our culture tends to reserve kissing for romantic settings or between parents and babies. But in much of the world, including the Mediterranean region, kissing was a common way to greet one another. This would be a kiss on the cheek or the shoulder, not on the lips. Such a kiss indicated there was a bond between the two. It was a way to acknowledge kindship and familiarity. And Paul see’s it as fitting for the Corinthians to greet one another in this matter. It shows they, in Christ, are a part of the same family.

Finally, Paul ends with a trinitarian benediction. While the doctrine of the Trinity, as we know it, came later, Paul certainly understands the necessity for all the persons of the Trinity—God’s Son our Lord, God the Father and Creator, and the Holy Spirit—to be present in our Christian lives.

What happened during Paul’s third visit to the Corinthians? We don’t know. Luke tells us in Acts, that on Paul’s final visit to Greece, he spent three months there before moving on to Macedonia.[4] We can assume that at least some if not most of this time was spent in Corinth.  We also know the Corinthians participated in the offering for the Jerusalem saints, which Paul focused on in the 8th and 9th chapters.[5] So it appears this letter was at least partially successful. But that’s in the past. What impact does Paul’s 2nd Epistle to the Corinthians have on us? 

Over the past 20 sermons, we have observed Paul’s struggles along with the hope he has in Jesus Christ. We have seen Paul’s seriousness and (as with the “Fools Speech”) his playfulness. Paul actions reminds us that there are times for correction and times for grace. We have learned about gratitude and knowing who truly owns the world. And we have observed how he places his trust in Jesus Christ. I have enjoyed spending much time in the study of this letter, and I hope you have benefited from my work. 

Paul wraps up his letter with this last section. We should take seriously Paul’s command for the Corinthians to examine themselves. Examination is a part of being a Christian. Last Fall and Spring, those who participated in Stan Ott’s workshops learned a way for us to examine ourselves at the end of the day, as we pray. We look back over our day and recall places where we could have done better and confess our sin. We also are reminded of times God showed up or we had a new experience with the divine, along with other blessings. For these, we give thanks. 

Being a Christian, following Jesus, isn’t just a prayer and you’re done. It’s constantly striving to live more like Jesus in our lives. And even the best of the saints, like Paul, struggle. So, examine yourself and give thanks for God’s grace. Amen. 

Commentaries consulted:
Barnett, Paul, The Second Epistle to the Corinthians, Grand Rapids, MI: Eerdmans, 1997. 
Barrett, C. K., A Commentary on the Second Epistle to the Corinthians, 1973, Peabody, MA: Hendrickson, Publishing, 1987. 
Best, Ernest, Second Corinthians: Interpretation, A Bible Commentary for Teaching and Preaching, Louisville, KY: John Knox Press, 1984.

[1] Paul had just said this in 2 Corinthians 12:14. 

[2] Deuteronomy 19:15-19. 

[3] 2 Corinthians 10:8 and 12:9. 

[4] Acts 20:2-3. 

[5] See Romans 15:26, where Paul speaks of the gifts from Achaia, of which Corinth was the leading city. 

Sunset photo taken last week
The end of the day is the perfect time to examine oneself…
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Planning for a reunion

Title slide showing a tree at sunset

Jeff Garrison
Mayberry & Bluemont Churches
November 11, 2023
2 Corinthians 12:14-21

At the beginning of the service:

In a blog post in this week’s Reformed Journal, James Schaap, a retired professor of English at Dordt College writes about his parents and World War 2.[1] His father was in the Coast Guard and spent much of the war on a tugboat in the South Pacific. He left for war with a young daughter. His second daughter was born while he was in basic training. In his father’s Bible, which he carried through the war, was a picture of his mother and his daughters on a beach along Lake Michigan. Knowing his father carried this photo and his Bible through the war brought good memories to the author, who wasn’t yet born. 

Schaap tells the story from his mother’s recollection. She was to meet her husband at the train station, with a hoard of other families greeting loved ones coming back from the war. Fretting over how to make the homecoming perfect, she worried if her husband would grab his oldest child, the one he remembered, or the younger child, And then she worried if she might be jealous if he hugged them before he hugged her. She pondered what to do. When the day came, she left the children with a sitter and went alone to the station. 

I hope those of you who are veterans had a wonderful day yesterday, and that your homecomings from your time in the military were perfect. In today’s sermon, we’ll explore this desire to make reunions and homecomings special, along with our fears they may not go the way we would like. I think Schaap’s mother understood such a challenge.

Before reading the scripture:

We’ll finish our tour through 2nd Corinthians next week. Last week, we looked at the end of Paul’s “fools’ speech.” That interlude provided a little humor. Today we’ll see Paul returning to a more serious dialogue as he prepares for his third visit to Corinth. For a change, I am going to read the passage from The Message translation. I invite you to read along in your own Bibles and have them ready to follow along in the sermon.

Read 2 Corinthians 12:14-21

An upcoming reunion can cause mixed feelings. We may have high expectations. If a high school or college reunion, we might be curious about a former girlfriend or boyfriend. Are they the same as we remembered? Or, to quote Barbara Streisand in her hit song in the movie, “The Way We Were,” “has time re-written every line?”[2] Or, will our old nemesis show up and harsh feelings we had long forgotten rise in our guts.

The same can be true of family gatherings. Will a crazy uncle go off about politics. Or will a cousin express weird conspiracies theories that throws a wet blanket on the gathering? Or will a sibling bring up dark secrets we’d like to keep buried?  

Probably one of the reasons reunions are hard is that memories of the past cannot live up to our expectations or desires. We remember the good times and, again to quote Barbara Streisand, “What’s too painful to remember, we simply to choose to forget.” 

We’re coming up on the season of family gatherings with Thanksgiving and Christmas. I pray your gatherings will be delightful, and later in the sermon I’ll offer some advice about getting through such times. 

But first, let’s look at Paul and his plans for a reunion with the Corinthians. 

If you remember back to the early chapters of this epistle, Paul has visited Corinth twice. The first time was a long visit of a year and a half where he gathered the church. Luke tells us about that visit in his story of the church, The Acts of the Apostles.[3]

Paul later came back on a second visit that didn’t go so well. We learned about this visit earlier in this letter.[4] It was a surprise visit. Paul had high hopes for it, thinking he could see the Corinthians twice, once on his way to visit the churches in Macedonia, and again on his return. But it didn’t work out that way. He stayed a short period of time and quickly left. Some didn’t like the fact that he came unannounced. Others felt he left too early and were hurt when Paul decided not to visit again on his return from Macedonia. Paul couldn’t win. In a way, 2ndCorinthians is preparation for Paul to visit his beloved church in Corinth one last time. 

In today’s passage, Paul returns to his plans for a visit… And he has three concerns on his mind, which he lays out. First, Paul doesn’t want to be a burden. He considers the Corinthians as his children, whom he must show care. He’s the type of guest who doesn’t mind sleeping on the floor. 

Paul reminds me of a missionary friend of mine, Cody, who called me a year or two ago. He’d been at a Mission Conference up north and was driving back to his home in Birmingham, Alabama. He wanted a place to crash for the night. I was in the middle of fixing up the basement. The bathroom was only partly finished and the study I’d built for myself, and to use as an extra guest room, didn’t have the flooring down. I was a little embarrassed, but when I offered it, Cody said, “this is great.” And he meant it. 

Of course, Cody spent several years working in Dhaka, Bangladesh and wouldn’t have had a problem sleeping on pallets in my barn. 

All along, with Paul’s work in Corinth, he tries to avoid being a burden. He provided for his expenses by working with other Christians in a tentmaking business, and by being supported by the churches in Macedonia.[5] Of course, as we have seen, Paul’s supporting himself has also caused a rift in Corinth.[6] The Corinthians must have brought into the argument that you get what you pay for, which is in contradiction to a gospel freely offered. 

In our reading today, we see Paul concern goes beyond not charging the Corinthians for his services. He infers in verses 16 through 18 that some in Corinth think he may be a clever grifter. This is Paul’s second concern. While not charging or accepting payment from the Corinthians, they assume he skims off what has been given to the Jerusalem mission and uses this for his own expenses. Such charges hurt Paul, for he has only wanted to build up the Corinthians. Through a series of rhetorical questions about his intent, along with the intention of others like Titus, Paul defends his reputation. “Everything we do, beloved, is for the sake of building up.”[7]

But beyond building up, Paul insists his judge is not the Corinthians, but God. That’s because ultimately, everything he does is for building God’s kingdom, just as everything he (and we) have belongs to God. 

Paul’s final concern has to do with what he’ll find once he arrives in Corinth. Ever go to a reunion wondering how it might go? Will it become a drunken bash? Will there be arguments and fights? Well, Paul had similar concerns.

Paul’s concerns are in two realms. Internal sins within the church which include quarreling and jealousy, anger and selfishness, slander and gossip, conceit and disorder. In other words, things inside the first century church are not much different than what goes on inside churches in the 21st century. If you dig into any church body today, you’ll find some if not all these sins. That doesn’t make it right. We need to continually confess how our lives—individually and corporately—fail to live up to the standards set by Jesus. And we need to strive, like Paul, to build up one another and not to tear down.

Paul’s second area of focus includes external sins. The formerly pagan Christians in Corinth wouldn’t have had much of a problem with such sins as Paul acknowledges in verse 21. Impurity, sexual immorality, and debauchery were things they may have formerly practiced. Such sins should be repented of and ended. We see this clearly in Paul’s first letter to the church in Corinth. Some of the church’s members have brought these former practices into the church. Paul desires for those in the church to enter a new life centered in Christ, but he has his concerns…

At least some of Paul’s situation reflect our concerns when reunited with friends or family after an extended absence. What should we learn from Paul’s teachings? Going into such a reunion, we should, like Paul, focus on building up others. Instead of fretting over our own feelings, let’s make sure those around us are comfortable. By focusing on others, we help lower the tension and the unease and hopefully all will have a better time.  

I came across a poem titled “A Kinder World,” from a Canadian poet this week. In closing, let me share a few of her lines: 

Everyone I meet 
is fighting battles 
I know nothing about
and I am fighting 
battles they know
nothing about.
So I will be kind to 
those who cross my 
path and hope for 
the same kindness 
in return.
For life is full of battles 
that all of us face. 
So I will be careful with 
my words.
I will care about others.
I will speak words that 
help and I will speak 
words that heal,
because life is hard. 
Yet kindness makes it 
easier to get through.[8]  

Amen.

[1] https://blog.reformedjournal.com/2023/11/10/things-we-carry/

[2] Barbara Streisand, “The Way We Were,” 1974. 

[3] Acts 18:1-17. 

[4] 2 Corinthians 1:12-2:4. See https://fromarockyhillside.com/2023/06/25/restoring-relationships/

[5] Acts 18:2-3 and 2 Corinthians 11:9.

[6] 2 Corinthians 11:7-11. See https://fromarockyhillside.com/2023/10/22/the-fools-speech-looks-can-be-deceiving/

[7] 2 Corinthians 12:19 NRSV

[8] Melanie Korach, “A Kinder World.” Posted on Twitter: https://twitter.com/melanie_korach/status/1722780387808588283

Commentaries consulted:
Barnett, Paul, The Second Epistle to the Corinthians, Grand Rapids, MI: Eerdmans, 1997. 
Barrett, C. K., A Commentary on the Second Epistle to the Corinthians, 1973, Peabody, MA: Henrickson, Publishing, 1987. 
Best, Ernest, Second Corinthians: Interpretation, A Bible Commentary for Teaching and 
Preaching, Louisville, KY: John Knox Press, 1984.

Tree behind Nester's Cemetery
A favorite tree, that I’ve photographed many times at sunset over the past three years