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.
Photo by Beth Almond Ford, taken before the beginning of the candlelight service
Photo by Beth Almond Ford taken during the Candlelight service
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.
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.
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.
[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.
JeffGarrison 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.
[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
[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.
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 lastweek 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.
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.
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.
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]
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.
A favorite tree, that I’ve photographed many times at sunset over the past three years
Jeff Garrison Mayberry & Bluemont Churches November 5, 2023 2 Corinthians 12:1-13
Before worship: In her 1995 alternative hit album, Jagged Little Pill, Anlanis Morissett had a hit titled “Ironic.” We hear of an old man who turns 98 and wins the lottery and dies the next day. And of the death row inmate whose pardon arrives two minutes too late. Rain falls one’s wedding day, while the ride’s free but you’ve already paid… “Life has a funny way of sneaking up on you,” the song goes, ‘When you think everything’s okay and everything’s going right… it blows up in your face.”
I wonder if this is what Paul experiences in our passage today… Today we’ll see him follows an “out-of-the world experience” with a struggle from pain and suffering… Life is made up of the good and bad. How do we respond to all of it?
Before reading the scriptures: Today we come to the end of Paul’s “Fool’s Speech” in 2ndCorinthians.[1] As I have said over the past two weeks, we title for this section from Paul repeatedly referring to himself as a fool. Of course, he’s also displaying the foolishness of both the Corinthians and the missionaries who followed him. These so-called missionaries are troubling for Paul. They speak eloquently and boast about their endeavors. Paul feels they must be challenged for they are not teaching the true gospel. Yet Paul doesn’t like to boast about his doing. So, he plays the fool.
In a way, I’m afraid not everything comes across from translation and cultures. I think this section was probably considered quite humorous in Paul’s day. After all, he employs satire and parody to make his point.
I had a dream this past week. It started out at a rummage sale held by the women in the church I served in Utah. I was visiting and catching up with folks I had not seen in sometime. And while we were talking, something caught my eye. It was my brother’s Cub Scout badges. Don’t ask me how I knew these were his badges, but I did. I grabbed them and paid the asking price of 50 cents.
At this point, I became creative. I designed some stationary mimicking Boy Scout letterhead. I looked up the name of the chief scout executive at the organization’s headquarters in Irving, Texas. I then, using this stationary, wrote a letter from the Chief Scout Executive to my brother.
Dear Warren, the letter began. I am terribly sorry we as an organization lost your Cub Scout badges. I just hope that this mistake of ours didn’t haunt you, or cause you pain, over the years. Better late than never, here are your badges. We’re just 55 years behind, but want you to have them as you’ve earned them…
Next, in the dream, I was in the kitchen of my childhood home. My brother was there, talking about this weird letter he received which included a bobcat, wolf, and bear Cub Scout badges. The odd thing, he said, he doesn’t remember not receiving them. My mother, who was alive in my dream, was flabbergasted that the chief scout executive took the time to write her son a personal note.
I was leaning up against the refrigerator about to bust a gut. In my dream, they both looked up and stared at me. I confessed my involvement in the mysterious letter. My mother told me I should be ashamed of myself, but she was also smiling.
I have no idea what this dream was about. However, it was good to hear my mom’s voice. Maybe, in my subconsciousness, I recalled a shenanigan I pull off in the 8th or 9th grade. One Sunday afternoon, I saw an ad for old age insurance in Parade,the Sunday magazine that came in the newspaper. It was designed for those over 65 years old (which no longer seems old). But for those this age who wanted to give their families peace of mind and help with the funeral expenses could do so with a cheap insurance policy. I thought my brother, who’s a year younger than me, might benefit from such insurance. I filled out card on his behalf and dropped it in the mailbox.
I then forgot about it. But one day, a few weeks later, I came home from school and my mother was upset at my brother. While we were in school, an insurance salesman stopped by asking for Warren. The man seemed perplexed when my mom told him that Warren was in school. She asked what he wanted and learned about the insurance. Of course, Warren had no idea what she was talking about, but I began to laugh, and mom then knew what was up.
My mom laid it on thick. She described to me how the man drove a car that was hitting on about three cylinders, had bald tires, and was held together with bailing wire. Then she told me about how you could almost see through his threadbare suit. She was sure he really needed this lead to pan out so he could provide dinner for his family that night… My mother was a good Southern mom, she knew how to dish out guilt. I went from thinking I’ve pulled off a great prank to feeling guilty.
Paul, in today’s passage, moves from a great height to a deep depth. He starts off discussing being drawn up into the third heaven. The Jewish belief at this time was that the heavens had multiple stages and the third heaven expressed being taken up into the very top of it—into paradise, we might say.
Why does Paul bring this up? Especially since he leaves a lot of specifics out. He only recalls the experience with the briefest of details while acknowledging that as a mortal, he’s not allowed to speak about it. This whole section known as the “Fool’s Speech” is directed at the so-called “Super-Apostles” who followed Paul into Corinth. We might assume they had conveyed their own mystical experiences. This would not have been uncommon in the ancient world. Even Plato, in the Republic, speaks of such experiences.[2] Paul, wanting to protect his reputation and not to be seen as less mystical, shares his own experiences.
It’s interesting Paul doesn’t say that he experienced it, but only that he knew of the person who was drawn up into the heavens. But it seems clear Paul refers to himself. Even the ancient church leaders assumed that Paul was speaking about himself and not someone else.[3] For a man who didn’t like to boast, referring to an anonymous source protects Paul’s pride.
But as soon as Paul tells of visiting Paradise, he returns to a more familiar theme, his humility. He has this thorn in the side thanks to a messenger of Satan. It torments him and he’s asked God to remove it three times, but his request had been denied. Don’t think that all our prayers are answered in the way we’d like. Paul realizes that this problem of his (and no one thinks it’s an actual thorn that could be pulled out, but probably some kind of ailment or handicap) keeps him humble.
While Paul doesn’t find relief from the pain, Christ assures him that his grace is sufficient. Again, that theme we find repeatedly in the gospels and in Paul’s letters returns. When we depend on and trust God, we discover strength in our weakness. The last can become first. The servant can become a master. And the weak can display strength.[4] This happens because we are not alone. God is with us so Paul can proclaim in verse 10 that in he is content even in his weakness despite the insults, hardships, persecutions, and calamities he endures for Christ. “Whenever I am weak,” Paul proclaims, then I am strong!”
Our passage concludes with the end of his “fool’s speech.” As he’s insisted all along, he was forced into playing the fool. He contrasts himself to the so called “super-Apostles,” reminding them of how he has been faithful to the Corinthians. Again, he brings it up how he didn’t even burden them for contributions for his own support. We’ve seen this several times in this letter, so it must have bothered the Apostle. Paul then ends this part of his speech in sarcasm relating to his lack of asking for support. “Forgive me for this wrong.”
For the sarcasm, think of someone giving you something that comes with a price. But they don’t charge you for the item. Imagine a shop keeper giving you a piece of candy and instead of charging you, he asks your forgiveness for not having the privilege of paying. The gospel is that way. Instead of purchasing it through our hard work, it’s offered freely. We’re to just acknowledge the gift.
While Paul plays the fool, he demonstrates two truths. The first one, life should be fun. We shouldn’t take ourselves too seriously, there is room in life for play and humor. The second is the truth of the Christian gospel. In our weakness we find strength in Christ. So, while there may be ups and downs in our lives, from the verge of Paradise to the pain of illness, we should remember that God is with us and will supply the strength needed.
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.
[3] See Ambrosiaster, “Commentary on Paul’s Epistle; Chrysostom, “Homilies on the Epistles of Paul to the Corinthians;” Pelagius, “Commentary on the Second Epistle to the Corinthians;” and Gregory Nazianzen, “Oration 28, on the Doctrine of God.” In Ancient Christian Commentary on Scripture: New Testament VII, 1-2 Corinthians (Downer’s Grove, IL: InterVarsity Press, 1999), 302.
[4] See Matthew 19:30, 20:8, 20:16; Mark 9:35, 10:31; Luke 13:30.
Angel in Nester’s Cemetery (before the leaves fell)
Jeff Garrison Bluemont and Mayberry Churches October 28, 2023 2 Corinthians 11:16-33
Sermon recorded at Mayberry on Friday, October 27, 2023
At the beginning of worship:
Ad hominem is a Latin term that translates as “to the person.” It refers to a common fallacy in which, instead of attacking someone’s idea, the attacker makes a personal attack. Sadly, we see it all the time in politics. It’s often used as a red herring, another form of a fallacy, where instead of challenging another’s proposals, you dangle something else out such as their education, character, religion, morals, or background. These often have nothing to do with the idea in question. In today’s scripture, we’ll see Paul has been the subject of ad hominem attack and how he responds.
Before reading the scripture:
We’re continuing our work through Paul’s second letter to the Corinthians, Last week we began looking at Paul’s “Fool’s Speech.” We’re continuing through this “speech,” this week. This section of the letter, which takes up chapters 11 and 12, received such a title because Paul continually refers to himself as a fool.
Paul uses variations of the word fool almost twice as many times in his letter to the Corinthians than he does in the rest of his letters.[1]
Paul plays the fool to show the foolishness of the Corinthians and of those who followed him into the city and preached a different gospel. Paul utilizes parody to combat those who would change the gospel.[2]
Paul goes on offense against those who have made disparaging remarks about him. Paul knows boasting, outside of boasting of Christ, is unbecoming of a Christian. But because of the attacks on his character, he reluctantly responds.[3] Also, as we have seen over the past couple of weeks, we gain more insight into Paul, the person. From today’s reading. I think Paul might have enjoyed Gary Larson’s “Far Side” comic strips.
Most ministers, I’m including myself, experience someone who follows you in a church with an idea with which you don’t fully agree. In our system of church government, where you’re not supposed to be involved in church politics once you leave a call, you must (or at least you should) bite your lip and let go.
(But I can tell you, can’t I? Hopefully none from my former church are listening in today…)
The church in Cedar City, Utah will always have a special place in my heart. I served there for a decade. The church grew and I helped relocate and build the first new church building in my ministry.[4] The new church sanctuary, which ain’t so new anymore as they celebrated 25 years in the new church a year ago, had clear glass windows. From one side, you could look up at unique rock formation of Fiddler’s Canyon. The other side looked out across the valley toward Lund. Both sights were beautiful. The church itself was stucco, which fit in the desert southwest.
When I was a pastor, a few people expressed the desire the church might become wealthy enough to purchase stained glass windows. I disagreed. I was rather vocal that such windows only belong in stone or brick churches. Besides, I suggested, why would you want to cover up the beauty of God’s creation.
Probably ten years after I left, someone came along and wrote a check for the purchase of stained-glass windows. I bit a hole in my cheek when visiting as they showed off the windows and bragged on their beauty. The damage had already been done. There wasn’t anything I could do about it. “That’s nice,” I mumbled.
That said, I’m sure when I’m retired and gone, y’all do something I won’t like and I’ll have to smile, shake my head, and say something non-committal such as, “that’s nice.” Of course, we’d all do well to remember that church isn’t about us. It’s about Christ.
But Paul didn’t have to abide by Presbyterian polity. There were no Committee on Ministries in the first century to slap his hands and say he was out of bounds. But then, he felt responsible for the church in Corinth and tried to help it navigate the temptations of the day. Last week, I suggested that these new missionaries may be teaching about Jesus’ life, but avoiding the key to Christian faith, his death and resurrection.
My reason for suggesting that these were Jewish “lite-Christians” comes from this section. We learn they have a Jewish background. Jesus’ teachings were not out-of-line for the rabbis of the day. The scandalous part of the early Christian beliefs were the manner of Jesus’ death and his resurrection. But for Paul and us, that’s the crux of the gospel.
Paul begins our reading this morning by returning to where he was in verse 1 of this chapter. He reverts to being foolish and asking the Corinthians to bear with him. Interestingly, he says this isn’t the Lord’s teachings, but he’s lowering himself to the level of those boasting missionaries who have followed him in Corinth. And he sarcastically snipes at the Corinthians for gladly putting up with fools.
These “fools,” Paul says in the 20th verse, makes them slaves. With this, Paul refers to the slavery of the law as opposed to the freedom of the gospel. He also suggests the “fools” prey upon them, refer to their demand for payment, as we saw last week.
Paul concludes the first paragraph with the suggestion that “we” (him and the Corinthians) are too weak for that. If you remember, Paul began his first letter to the Corinthians speaking of how God uses human weakness to bring shame on human wisdom. So, both Paul and the Corinthians, need to play dumb and depend on God and not their own wit.[5]
In our second paragraph, beginning with the second half of verse 21, Paul goes all out with his “fools’ speech.”[6] He examines the boasting of those who are challenging his authority. Paul either meets or tops their challenge.
They say they are a Hebrew, so is he. They say they are Israelites, so is he. Likewise, he’s also a son of Abraham. These three challenges all have to do with his Jewish identity. To us, they sound similar, but by saying he’s Hebrew, Paul probably refers to the fact he can read Hebrew. As an Israelite, he follows of God.[7]As a child of Abraham, he is not a proselyte to the faith, but a birth member of the tribe.
Next, Paul goes into the Christian faith. These outsiders say they are ministers of Christ, but Paul insists he’s a better one. Now Paul begins to brag on what he’s endured for Christ. Paul’s life hasn’t been easy. It’s one of hardship as he’s had more imprisonments than these impostors. The he refers to the floggings he’s received, which came from the Jewish authorities. The forty lashes minus one are a punishment outlined in the Old Testament. Paul has also received beatings with rods, which were a Roman-styled punishment.[8] He’s been stoned.
If Paul had not believed in the truth of Christ, why would he put up with this abuse?
Paul then goes into the more natural challenges he’s faced. He’s been shipwrecked. He drifted for a day waiting to be rescued, which implies him holding on to a piece of the ship that floated. He’s faced dangers from rivers and bandits and dangerous people. He’s spent sleepless and cold nights, been hungry and thirsty. Finally, he worries insentiently about the churches he established.[9]
Jesus suffered in his life, as did Paul. In his bragging, he shows himself to be superior to these missionaries who speak of a limited gospel while living off the offerings upon whom they prey. Essentially, Paul is asking the Corinthians if they think these so-called missionaries could endure what he has endured.
Paul concludes this section of his speech proclaiming that his boasting shows his weakness. Paul could only endure what he experienced with God’s help. He insists, before God, that he has not lied. Then, almost as he forgotten, he adds that incident early in his Christian life, where he was let down the wall to escape Damascus.[10]
While it is natural for us to place ourselves in the role of Paul to see what we might learn from this passage, I want us to try something else. How about seeing ourselves as the Corinthians who read this letter. Paul, in this passage, by playing the fool, isn’t really attacking those who talked trash about him. Paul flips from the wayward missionaries being fools, and points to the foolishness of the Corinthians.[11] They have listened and are accepting this false gospel.
We are constantly lured away by what’s shiny and new. That’s the purpose of advertising, to sell us the “new and improved.” But when it comes to our faith, we’re best to stick to the “tried and true.” As the Heidelberg Catechism begins, “Our only comfort in life and death is that I am not my own, but belong—body and soul, in life and in death—to my faithful Savior, Jesus Christ.[12] Amen.
[1] Paul uses variations of fool 11 times in 1st Corinthians and 7 times in 2 Corinthians. He uses it 5 times in Romans, twice in Galatians and only once in Ephesians, 1 Timothy, and Titus.
[2] Paul Barnett, The Second Epistle to the Corinthians (Grand Rapids, MI: Eerdmans, 1997), 528,
[3] Ernest Best, Second Corinthians: Interpretation, a Biblical Commentary for Teaching and Preaching, (Louisville, KY: JKP, 1987). 109. See also 2 Corinthians 10:17f.
[4] I served Community Presbyterian Church of Cedar City from October 1993 to January 2004. We moved into the new church building in December 1997.
[6] Barnet see’s the “fools’ speech proper beginning with verse 21b. Barnett, 534.
[7] The world “Israel” means the one who struggles with God. See Genesis 32:28.
[8] See Deuteronomy 25:2-4. See also C. K. Barrett, A Commentary on the Second Epistle to the Corinthians (1973, Hendrickson Publishing, 1987), 296-297.
[9] Acts only tells us of one shipwreck (Acts 27:13-44). However, this shipwreck doesn’t fit the timeline for 2 Corinthians. While we hear of Paul suffering beatings and stoning (Acts 16:23-24, 21:31-32, 22:23-36, 23:9-10), most of these events are not mentioned in the New Testament. See Barrett, 267-300.
[10] Acts 9:23-25. There is a slight difference from this story and the one told in Acts. Here, Paul makes it sound as if those watching the city were the authorities under the king, while in Acts we’re told it is the Jews.
Jeff Garrison Mayberry and Bluemont Churches October 22, 2023 2 Corinthians 11:1-15
Sermon recorded at Bluemont on Friday, October 20, 2023
At the beginning of worship:
What does Satan look like?
I don’t recommend dressing like Satan at a Halloween party. There’s no reason to give him any more publicity. But if you do, how would you dress? You would probably have horns, dark red clothes, a long-pointed tail, while holding a pitchfork? That seems to be the general depiction of the evil one since probably the Middle Ages. I suggest it’s a dangerous portrayal.
Somewhere in C. S. Lewis’ The Screwtape Letter, there is a piece about how, if we think of Satan and his minions in a grotesque manner, the demons’ job of deceiving us is easy. If evil appeared gross, it would be easy to recognize; there would be little temptation to follow it. Instead, we’d be repulsed.
Perhaps Hollywood gets it right in horror flicks. Think about when a character seems perfectly normal and civilized. You trust the character. You may sympathize with his or her struggles. But then, they peel off a face and turn into a horrible monster. You know, the type of scene where you nearly jump out of your seat? After all, you have trusted the character and were deceived.
Evil is seldom scary as we’ll see today in my sermon. And the grotesque, whom we strive to avoid, may be good yet unfortunate in their looks. Looks can deceive us.
Before the reading of the Scripture:
Last week, I talked about how it appears Paul received some new information before sitting back down and resuming his letter to the Corinthians. As we move into the 11th Chapter of 2ndCorinthians, we learn what is bothering Paul. Last Sunday, I spoke about some of the things we learned about Paul in the 10thChapter. He wasn’t exactly an example of bodily strength and had issues with speaking. In this chapter, we discover Paul has a sense of humor and can be quite sarcastic. He’s my kind of guy!
Chapter 11 and 12 consist of what some have labeled, Paul’s “fool speech.”[1] He makes fun of himself, playfully calling himself a fool many times in these two chapters. Lovers sometimes can be foolish, and Paul loves the Corinthians. But Paul isn’t playing around. He deals with some serious issues facing the Corinthian Church. Listen
In Paul’s absence, it appears another set of missionaries have come to Corinth and deceived the faithful. They teach another Jesus, another Spirit, and another gospel. We don’t know just what they taught, but perhaps they focused on Jesus’ life and teaching while avoiding the cross and the resurrection. By doing so, they could still hold strong to their Jewish heritage. After all, Jesus was a Jew.
Repeatedly, in his ministry, Jesus insisted that his ministry was first focused on the Jews.[2] It’s only after his resurrection, that he sends the disciples out to the end of the world.[3] Hearing of these false teachers, Paul with wit and humor, goes on the attack.
Paul loves the Corinthians. In the first section of this reading, he envisions himself as a matchmaker. At this time, the fathers often arranged the marriage for their daughters. Paul sees himself in this manner. He wants to be there on the final day of history when Christ returns as the bridegroom. Think of a father proud of his daughter, presenting her in marriage. That’s Paul’s hope, to present the Corinthians to Christ.
We might think it strange to consider a church as a virgin bride, but such sexualized metaphors appear throughout scripture. In the Old Testament, Israel is the bride to God.[4] And in the New Testament, this world ends with a wedding as the church is the bride of Christ.[5]
Paul recalls Eve in the Garden of Eden to show how the Corinthians have been deceived by these “super-apostles” (as he calls them). Again, as we did last week, we see that Paul has some security issues. He knows he’s not an eloquent orator. But he also knows what’s important about Jesus and that’s what he’s proclaimed to Corinth. So, if these super smooth talkers sell a different Jesus, Paul wants the Corinthians not to be lured away by the glitter and shine. They should stick to the tried and true.
But let’s go back to the image of Paul as a father of a bride. What if his daughter ran off with another man. In the ancient world, the father would be hurt. This is Paul’s fear. Have the Corinthians run off with another “Jesus”?
And how about us? Is there another Jesus we look for? Do we create our own Jesus in our likeness instead of the accepting and following the Jesus revealed to us in Scripture, the Jesus who died for our sins and was resurrected on the third day?
Paul’s second attack involves payment for his teaching. We can assume from the second half of this passage, verses 7 to 11, that those “super apostles” who speak so eloquently, were paid. You know, what we pay for we often value more. But it’s a lesson that’s hard to learn.
When I was a pastor in Utah, we were doing mid-week dinners and Bible Study in the evening. People complained about potlucks because they didn’t have time after work to prepare something. So, we tried it with the church providing a simple meal. We still didn’t get as many as we thought. There was a professor of economics in the church, who suggested we charge a simple fee for the meal because when something is free, it isn’t valued. We started charging a buck a burger, or a buck for slice of pizza, or whatever it was we were serving. Amazingly, we more than doubled our attendance. Paying for something implies value.
For some reason, however, Paul didn’t accept any payment from the Corinthians. We learn in this passage that he was being supported by those in Macedonia. We also know that he worked in a tentmaking business with Aquila and Priscilla while in Corinth.[6] We don’t really know why, for not only did Paul receive support from Macedonia, in other places he is clear that workers need to be paid.[7]
Big Jim Folsom was a governor of Alabama in the 1940s and 50s. Wherever he held rallies he would pass the hat. One day, an aide asked him why he kept raising money as he had more campaign contributions than he could possibly spend. He told his aide, that if someone threw in a dime or quarter for his campaign, he had the vote, and that when the next guy came into town, they wouldn’t listen since they already committed to him.[8]
It appears the Corinthians, who paid to hear these “so called super apostles,” valued them more because of the cost! Paul suggests that he hasn’t charged the Corinthians because of his love for them. Ministry, first and foremost, is about love.
In the third section of our reading, which begins with verse 12, Paul pulls out the big guns. These “so-called super apostles” want to be recognized as Paul’s equals. Paul will have nothing to do with validating their ministry. Had they been accepted as equals, with their fancy words, they could lure the Corinthian Church away from Christ. Paul now hits them with charges of being a false apostle, a deceitful worker, disguising themselves as an apostle of the true Christ. Paul then reminds the Corinthians how Satan can disguise himself as an angel of light.
Following Christ isn’t always easy. Paul reminds us that there are those who teach things not in Scripture. Such things may not even be wrong. This is especially true if those false apostles in Corinth were teaching the message of Jesus’ life, while ignoring the resurrection. We need to know about Jesus’ life and teachings, but Paul insists that our hope, our salvation, is not in Jesus’ life on earth. If it was, we would have to work for our salvation. Our hope, our salvation, is in Jesus’ death and resurrection.
While the teachings of Jesus are good, we find our hope in the exalted Jesus. “Jesus died for us, Jesus rose from the grave for us, Jesus ascended into heaven for us, and Jesus will come again” we proclaim. Paul’s message is that we should only place our trust in the one who will rule for all eternity. Amen.
[1] Paul Barnett, The Second Epistle to the Corinthians (Grand Rapids, MI: Eerdmans, 1997), 494-496.
[2] See Matthew 15:24-28, Mark 7:27-28, and John 4:19-26.
[4] See Hosea 1-3, Ezekiel 16 and 23, Isaiah 50:1 and 54:1-6, Psalm 45, and Song of Solomon. Ernest Best, Second Corinthians: Interpretation, A Biblical Commentary for Teaching and Preaching (Louisville: JKP, 1987), 101.
