Tag: Mark

Jeff Garrison
Mayberry and Bluemont Churches
Mark 14:1-11
March 23, 2024

At the beginning of the service: 
I recently read Holy Unhappiness: God, Goodness, and the Myth of the Blessed Life by Amanda Held Opelt. She will be one of the presenters at HopeWords Writers’ Conference in a few weeks. In the chapter where she explored the meaning of the church (or the assembly as she points out the correct meaning of the word in Greek), she tells of how her experiences as a child was different from that as an adult. Her experience probably mirrors most of ours. As a child, most experienced “the assembly” as loving, caring, and grace filled. As an adult, we see the other side, especially the tendency to divide people into a “us versus them” mentality. Then she confesses, “No one ever told me the enemy might be on the inside.”^[1]

Part of the problem with our idealized view of the church and the Christian life is our selective use of scripture. If we were really steeped into the Bible, we’d see how even the heroes of scripture, except for Jesus, have feet of clay. It’s not about being perfect, but about how God uses imperfect people to carry out his mission. Today, we’ll see that even Jesus had to deal with enemies on the inside. Perhaps we can learn something. 

Before reading the scripture:
Today, we begin looking at Jesus’ last two days before his crucifixion. From last week, we’re jumping over the 13^th chapter of Mark, which we covered during Advent. The 13^th chapter was where Jesus instructed his disciples concerning his return. At the beginning of the 14^th chapter, we learn the plan to do away with Jesus has come to a head. Ever since the 3^rd Chapter, some leaders among the Jews thought Jesus needed to go.^[2] Now they ready. 

Let me give you a heads up on next week’s text. We’ll look at Jesus’ last supper with the disciples. We’ve moved the date for communion, from the first Sunday of the month, to the last, this one time. That’s so we can celebrate communion as we recall Jesus’ last meal.

Our reading today consists of Mark’s classic “sandwich” construction.^[3] We’ve seen this structure numerous times as we worked our way through Mark.^[4] The first two and the last two verses here deal with the conspiracy against Jesus. In the middle, an anointing of Jesus takes place which creates discord within the disciples while reminding them of what’s ahead. 

Read Mark 14:1-11
We should note as we come toward the end of Mark’s gospel, women take a more prominent role.^[5] Men, or at least the disciples, are seen as cowards. Of course, Judas is the exception. But he betrays Jesus. And the religious leaders are devious and filled with evil intent. But women, starting with the woman with the alabaster jar of perfume, are seen as faithful and devoted. They remain with Jesus even during his execution and are there to care of his body afterwards.

As I’ve discussed since the 11^th Chapter when Jesus entered Jerusalem for the first time, he and the disciples have been staying in Bethany, a small town about two miles away.^[6] In John’s gospel, we have a similar story as this, also set in Bethany, but at the home of Lazarus. There, Lazarus’ sister Martha serves while Mary, another sister, anoints Jesus with an expensive nard.^[7]

Here, in Mark along with Matthew’s gospel,^[8] we’re told they’re at the house of Simon the leper. This could be explained if Simon was Lazarus’ father, but we don’t know. By being called “the leper” most likely means he once had the disease. If the disease was active, he would not be able to host the Jesus and the disciples in his home. From staying outside of Jerusalem in Bethany to eating with a leper, Jesus shows how he is outside the mainstream.^[9]

Mark doesn’t name the woman who anoints Jesus. The nard she pours over Jesus’ head was very expensive. At 300 denarii, it would be equivalent to a year’s wage for a laborer. Nor do we know her motives for anointing Jesus. The case has often been suggested she prepared Jesus for his role as King, but if that’s the case, oil and not nard would have been used. 

Our text suggests she wanted to prepare Jesus body for the grave. Perhaps this was because the bodies of executed criminals were not often afforded such honor.^[10] However, it’s doubtful she knew what was about to happen to Jesus. After all, the disciples themselves seem clueless, despite having been repeatedly told by Jesus that he would be killed and then rise on the third day. It’s only after she has performed her act of devotion that Jesus interprets it as preparation for his death. 

Perhaps its best for us to understand this act as one of great devotion. In a world where women had few rights and privileges, Jesus offered dignity and respect. Maybe this woman wanted to express her thanks, love, and devotion. 

Whatever her reason, the woman’s act raises the ire of those present. Again, in John’s gospel, we’re told it was Judas who suggested the perfume could be used to care for the poor.^[11]Mark doesn’t put the words into an individual’s mouth, just saying that some (in other words, more than one person) felt the expensive gift could have found a better use. 

Nor was the idea of taking care of the poor a bad suggestion. After all, Passover was a time for doing such deeds of mercy.^[12]Think of how how we contribute food and toys around Thanksgiving and Christmas. It was the same at Passover. While the disciples judge based on appearance, Jesus judges on motives.^[13] He knows what’s in both the woman’s and the disciples’ heart.

Jesus defends this obviously well-off woman. Think about it. I doubt few if any of us have a jar of perfume or cologne equivalent to a year’s salary. In a way, this woman stands in sharp contrast to the woman we saw last week giving her two small copper coins to the temple’s treasury.^[14] Jesus values both women. Again, Jesus judges by the condition of our hearts. Today, we recall both women’s devotion.

Now let me say a bit about Jesus’ comment on always having the poor with us. I wish Jesus wouldn’t have said this. Too often someone quotes it as an excuse not to help the poor. But that’s not Jesus’ intention. Jesus never said, don’t take care of the poor. “Feed those hungry people,” Jesus tells the disciples.^[15] And by the example of his life, we see that he is very concerned for those in need. 

Maybe, instead of sighing and feeling overwhelmed about always having the poor with us, we should see them as a test. Our response to them shows the condition of our own hearts. If we despise the poor, if we have no empathy, we’re not living the gospel. Perhaps we should do some serious soul-searching. 

This sentimental story finds itself injected into one of Mark’s sandwiches. Before it, we learn of the plans of the chief priests and scribes to stealthy abduct and kill Jesus. Of course, they want to avoid angering the crowds, so they hope to do this after the crowds leave Jerusalem following the Passover. 

Jerusalem, during the Passover, swelled upwards of five times its normal size.^[16] Jerusalem would be like living at a tourist destination. If at the beach, winter is the dead season. In the summer you can’t find a parking place or a seat in the restaurant. Jerusalem, during Passover, flooded with people and was like a tourist town. Many of these people came from Galilee, with favorable views of Jesus. Killing him during the Passover might lead to a riot.

However, the Jewish leaders don’t have a plan. They can’t believe their luck when Judas comes knocking on their door, offering to betray Jesus. Again, Mark doesn’t tell us why Judas decides to betray Jesus. It must not have been for money, as our text treats the offer to pay him as an afterthought. In Luke and John’s gospel, we’re told of Satan’s influence. Others have suggested that Judas, being a zealot, wanted to force Jesus to bring in his kingdom, but again that doesn’t appear to be a reason here. Mark isn’t interested in Judas’ motive. Judas is just a player in the ongoing drama. Mark shows us that the trap for Jesus’ arrest is set. 

Judas reminds us that proximity to Jesus doesn’t guarantee faithfulness. In the 13^th chapter, Jesus emphasized watchfulness^[17]. Even those of us in the church need to be watchful that we’re not tempted to betray Christ. Like the woman in our morning story, our first love must be Jesus. If we love anything else more, we may find ourselves “asleep” when he returns. 

This passage reminds us to remain focused on our Savior, the lover of our souls. Don’t let yourselves to stray away from Christ and his teachings. Amen. 

---

^[1] Amanda Held Opelt, Holy Unhappiness: God, Goodness, and the Myth of the Blessed Life (New York: Worthy Publishing, 2023), 148. 

^[2] Mark 3:6. See https://fromarockyhillside.com/2024/03/10/the-plot-against-jesus/

^[3] James R. Edwards, (Grand Rapids: Eerdmans, 2002), 410. In a way, this passage could also be one slice of bread of a longer sandwich, with the story of the widow’s mite in Mark 12 serving as the other piece of bread. We have the two women as examples of faithfulness with a longer passage showing the disciples need to be watchful in-between. See Morna D. Hooker, The Gospel According to Saint Mark (1991, Hendrickson Publishing, 1997), 329. 

^[4] examples

^[5] Douglas R. A. Hare, Mark: Westminster Bible Companion (Louisville: Westminster John Knox Press, 1996), 181. 

^[6] Mark 11:1-11. See https://fromarockyhillside.com/2024/11/17/7549/

^[7] John 12:1-8. 

^[8] Matthew 26:1-13. 

^[9] Edwards, 414.

^[10] William L. Lane, The Gospel of Mark: NICNT (Grand Rapids, MI: Eerdmans, 1974),, 494.

^[11] John 12:1-8.

^[12] Lane, 493. 

^[13] Edwards, 415.

^[14] Mark 12:40-44. See https://fromarockyhillside.com/2025/03/16/the-widow-and-the-arrogant/

^[15] Mark 6:37. See https://fromarockyhillside.com/2024/06/30/a-grand-picnic-and-a-call-to-feed-the-hungry/

^[16] Lane, 490. Jerusalem went from 50,000 to 250,000 during Passover. 

^[17] Edwards, 412; Mark 13:33-36. 

Jeff Garrison
Mayberry and Bluemont Churches
March 16, 2025
Mark 12:38-44

At the beginning of worship:

The Reverend Dawna Bridgewater, an associate pastor for a large church, found herself with the task of raising money for a new roof on their sanctuary. Her first day with the assignment proved quite successful. An attorney called and told her the church had received a $65,000 bequest. A couple dropped by and confirmed their plans on giving $35,000. Another member dropped by and handed her a $100 check. What a day, $91,100 raised. 

Just as she packed her bags in preparation for going home, she heard a commotion in the office lobby. A woman yelled, “Is that lady preacher in?” She stepped out into the reception and recognized immediately a woman she’d helped a few weeks earlier. She remembered giving her ten dollars for gas from the church discretionary fund. A single mother, the woman was overweight and wore dirty clothes.  Her three children, ranging from age one to five, were in tow. They could all use a bath and new shoes.

Dawna assumed the woman needed more help and asked how she was doing. She was surprised by her answer. “I’m fine. I was able to sign up for food stamps and with the gas you brought me, I found a job.” 

Then she shocked the pastor. “I want to thank the church for helping.” She dug into her pocket and pulled out a handful of crumbled bills and laid $12 on Dawna’ s desk. 

“The church doesn’t expect you to repay the gift,” Dawna said. “And we’re certainly not charging interest.”  

The woman said the ten was to pay the church and the two dollars was for God, who had helped her out when she was in need. “You may have another need,” she said. “Use it.”

The next day, Reverend Bridgewater reported to the finance chairperson they now have $91,112. The chair was impressed, but not nearly as impressed as Dawna, who knew who had given the $12.^[1]

Introduction to the Scriptures

As we work through the gospel of Mark, we’re coming to the end of Jesus’ public ministry. After today’s passage, Jesus spends the 13^th chapter teaching the disciples about his return, which we explored back in Advent. Then, the 14^th Chapter, which we’ll begin to explore next week, deals with the Passover and leads up to Jesus’ arrest. 

Interestingly, Jesus began his public ministry by calling the fishermen who left everything behind.^[2] He ends condemning the religious leaders of the day and contrasts them to a woman who gives everything, something Jesus will also do on the cross.

Read Mark 12:38-44. 

The way Mark tells this story, it’s been a long day which we’ve explored over the last three Sundays. Earlier in the day, Jesus and the disciples hike back into Jerusalem from Bethany, where they’ve been staying. They enter the temple. We can imagine the bustling activity. Three days before the Passover, the most holy of the religious holidays, pilgrims flock to the temple. 

In verses 38 and 39, Jesus speaks to the crowd for the last time. The rest of the Mark’s gospel consists of Jesus teaching the disciples, followed by his arrest, trial, crucifixion, and resurrection.^[3] Here, Jesus addresses the scribes (and I’m glad I’m not wearing a robe this morning). This seems a bit odd, since Jesus just praised a scribe for being near to the kingdom of God. At least there was a good one among the bunch. The scribes taught the law, and there would be many of them around the temple during the holiday looking for patrons. 

Think about how their flowing robes separated the scribes from the common people. This is always a danger those of us in the clergy face. In the Protestant tradition, we believe in the priesthood of all believers. In other words, while I have the education and have jumped through the hoops required for ordination, I’m not any different than anyone else. We all have equal access to God. Your prayers are just as good as mine. 

Jesus, watching the religious authorities of his day, was taken back by some of their behavior. I’m sure Jesus would have similar feelings today. Back in the 1990s, we had a wave of Catholic priests in Boston caught preying on children. But we Protestants have also had similar problems. Just this past week there was an arrest of an evangelical megachurch pastor in Texas who served as a spiritual advisor to leading politicians.^[4]

With their fancy robes, long prayers, and the likelihood they were ripping off those who could least afford it, Jesus had to say something in the first century. It’d be no different if Jesus came back today.  

By the time Jesus enters the Court of the Women, he’s wearied and tired. Repeatedly, he dealt with attempts of entrapment: from the chief priests, the elders, the Sadducees, the scribes, and even the Herodians. Plumb worn out, I imagine Jesus reclining on a bench across from the treasury, with it’s 13 trumpet-like receptacles lining the opposite wall of the Court.^[5]

Many who are rich enter wearing fancy clothes and drop lots of coins which ring out as they fall into the treasury. Some of the gifts are announced publicly, encouraging others to give, kind of like a how shot machine jingle when someone hits the jackpot.^[6] Others are dressed modestly and drop in smaller amounts. Since this was before the advent of paper money (folding money as it used to be called), the clanging of the coins falling into the receptacles make a racket. The disciples sit beside Jesus, mystified. To them, the temple and the grounds and all that’s going on is amazing. 

None of this, however, phases Jesus. That is, until a certain unnamed woman enters the court and makes her offering. Why does she grab Jesus’ attention? What makes her stand out? Could it be her clothes? But then, beggars and the poor are commonly seen in Palestine. What makes this woman stand out in a sea of humanity?

Perhaps her faith catches Jesus’ attention. Her determination as she marches up to one the 13 receptacles and drops in her offering. Instead of the constant clanging of coins made by the rich making their offerings, her gift causes just a ping or two as the lightweight coins roll into the treasury. 

These are copper coins, the smallest coins in circulation, worth less than our pennies. About 7/10s of 1% of a denarii, the coin Jesus and the Pharisees and Herodians quibbled over earlier.^[7]We’re told this is all she has in the world, and she gives it to the temple. She was not expected to give it all. She could have kept one of the coins. But she didn’t. What happens to her now? Mark doesn’t’ say, leaving us to ponder. 

Jesus points the woman out to the disciples. I’m sure they’re not overly impressed. After all, it takes a lot of money to fund the operations of the temple. What will a mere two cent do?  But Jesus points her out because of he is more concerned with the condition of our hearts than in the amount given.^[8] This woman can do what the rich man, who we met in chapter 10, wasn’t able to do.^[9]

The widow who appears to pass under the radar of all the religious leaders milling around in the courtyard catches Jesus’ eye. The disciples must have missed her, too, until Jesus points her out. While she remains anonymous, like all the rest who gave to the temple this day, we recall her generosity. In a way, her story reminds us that our giving is between us and God who sees and knows all. And while she gave perhaps the smallest amount this day, her gift has inspired people for 2000 years. 

Furthermore, by giving all she had, she foreshadows what Jesus will do at the end of the week, when he offers up his life for us. And while Jesus never says we must follow her example of giving all; she serves an example of trust in the Lord and a reminder that all we have belongs to God. 

Another thing we should grasp from this passage is that Jesus doesn’t criticize the giving of the rich. Obviously the two small coins wouldn’t do much for operating the temple. There was a need for larger gifts, and they were appreciated. But Jesus didn’t come to support the status quo of the temple, for he himself would build a new temple in the hearts of his followers, one that was not bound to a particular place on earth.^[10]

Finally, in this passage, we see the importance of humility. Whatever we do for the kingdom should not be done with arrogance or pride. Throughout Mark, Jesus continually attacks false piety.^[11] Such deeds, cloaked in religious trappings, upset Jesus.^[12]  

As our giving is between us and God, so is our faith. We shouldn’t make a big deal out of it, because our faith is ground in God’s grace, not in our doings. So, keep your faith close to your hearts, for we’re not to brag or to show off. And while Jesus didn’t say so directly, stay away from those who brag about what they’re doing for the kingdom for they may be like the scribes at the temple in the first century, full of hot air. 

Instead, as you walk through life following Jesus, trust God and, like the woman at the treasury, quietly doing what you can to further God’s kingdom. As we saw last week, this involves loving God and loving our neighbors. Amen 

---

^[1] William J. Carl, Jr., “The Single Mother’s Mite,” The Living Pulpit (July-September 1997), 39. I used this story in another sermon on this passage in 1997.

^[2] Mark 1:16-20. See https://fromarockyhillside.com/2024/01/14/you-catch-em-hell-clean-em-jesus-begins-his-ministry/

^[3] Scholars are split over Jesus ending his ministry after the rebuke of the scribes or with the woman at the treasury.  For the two sides see William L. Lane, The Gospel of Mark (Grand Rapids, MI: Eerdmans, 1974), 441. And James R. Edwards The Gospel According to Mark (Grand Rapids, MI: Eerdmans, 2002), 382. 

^[4] https://www.texastribune.org/2025/03/12/robert-morris-texas-megachurch-indicted-sexual-abuse/

^[5] For the setting of the treasury, see Lane, 442-443. 

^[6] Edwards, 381. For the link to slot machines, see Chelsey Harmon, Commentary on Mark 12:38-44. https://cepreaching.org/commentary/2024-11-04/mark-1238-44-4/

^[7] Douglas R. A. Hare, Mark: Westminster Bible Companion, (Louisville, KY: WJKP, 1996), 165. The conflict over the denarius: Mark 12:13-15. See https://fromarockyhillside.com/2025/03/02/opposition-to-jesus-grows/

^[8] Edwards, 381. 

^[9] Mark 10:17-22.  See https://fromarockyhillside.com/2024/10/20/with-god-all-things-are-possible/

^[10] See John 4:21. 

^[11] Morna D. Hooker, The Gospel According to Saint Mark (1991, Hendrickson Publishing, 1997), 294. 

^[12] Hare, 164.

Jeff Garrison
Mayberry and Bluemont Churches
March 8, 2025
Mark 12:28-37

Comments at the beginning of worship:

A bird cage would be one way to look at boundaries. It’s clear. You are either in or out. Inside might be seen as a prison, or a place of safety and nourishment. Outside can be free, or wild and dangerous. It’s a matter of perspective.

A bird bath also has boundaries. Otherwise, all the water would trickle away. But when we look at a bird bath, we don’t pay attention to the boundaries holding the water in the same way we do with a bird cage. Instead, we look at the center, at the ripples of the nourishing water within the bowl.

Our task in the church is to invite people to the center, where we find nourishment in Jesus Christ.^[1]

Comments before reading the Scripture:

Over the past two weeks, we’ve seen several groups of challengers’ question to Jesus. Two weeks ago, it was the Sanhedrin asking for Jesus credentials. Then, last week, it was the Pharisees and Herodians asking about taxes and the Sadducees asking about the resurrection. Now Mark tells us of a question from a Scribe concerning God’s most important commandment. With the big ten and six hundred plus additional commandments, it’s a legitimate question. Listen:

Read Mark 12:28-37:

Supposedly Mark Twain once endured a talk by a long-winded Bostonian who went on and on about his plans to travel to the Holy Lands. He wanted to climb Mt. Sinai and stand on the very spot Moses received the Ten Commandments. Hearing enough of his plans, Twain suggested a better idea. “Why don’t you stay in Boston and keep the Ten Commandments?”

As followers of Jesus, we sometimes get carried away and believe what’s required of us is to do and not do certain things. Now, don’t get me wrong. Certain things are expected of us. The prophet Micah has a good summary: 

He has told you, O mortal, what is good,
    and what does the Lord require of you
but to do justice and to love kindness
    and to walk humbly with your God?^[2]

But we tend to ignore such wide-sweeping claims on our lives and pick and choose from a long list of the laws. First century Jews were good at this. Not only did they have the 10 Commandments, but the Torah contained another 613 laws. Of them, you had 365 negative commands: things we’re not to do. And there were 268 positive commands, things we’re supposed to do.^[3] And there were many more, for the rabbis and scribes, to clarify, sometimes created additional ideas of what to do and not do. 

The law became overwhelming. Everyone had their favorites. We’re no different. Often, we pick and choose. Sadly, we often see the most serious laws as those we are less likely to break. 

This past week, the Presbytery of the Peaks met. Preaching for the Presbytery was Dr. Rodney Sadler, a Black Baptist who teaches at Union Seminary.^[4] Since February is Black History Month, it had been arranged for him to preach. However, we had a snow and ice that day in February, so they postponed the presbytery meeting to March. Thankfully, he was able to rearrange his schedule. 

Sadler made an interesting point about two sins so many churches get upset over: abortion and homosexuality. He pointed out that Jesus never addressed either one, which is true. Other places in scripture mentions them, but not Jesus during his ministry. Sadler even admitted his own concerns over such issues, especially abortion. And then he made this point. Those churches who primarily focuses on these two sins as the most egregious, focus on sins of which white heterosexual males don’t struggle. He hit home. 

Again, as I have reiterated over and over, God’s law serves as a boundary. Within the law, we can have abundant life. Outside of it, we’re going to find ourselves struggling. So, while the law is important, we must be careful. Danger arises when we pick and chose from God’s commandments and then use our favorite laws (often ones we don’t struggle with) as a measuring stick to judge others. It’s important to understand that the law wasn’t given for us to oppress or judge our neighbors. The person in the mirror is the only ones we should judge. 

I wonder if Jesus had enough of the “law?” After all, he was often challenged for breaking it. Remember back early in Mark, Jesus had to defend his disciples for snacking on grain while they walked on the Sabbath. That was followed up by him healing a man on the Sabbath.^[5] In our passage this morning, Jesus simplifies things a bit, by reducing the list from 613 to 2: the love of God and the love of neighbor. 

It appears the previous debate between the Sadducees and Jesus may have caught this scribe’s attention. Mark tells us the scribe overheard them talking. He wasn’t sent to trap Jesus. Unlike the last three questions, his question appears to be out of a genuine curiosity. And it’s legitimate, for people are concerned over the meaning of the law. 

Jesus then quotes a familiar phrase, known as the “Shema” or “Hear!”, which is a reciting of Deuteronomy 6:4-5. “Hear, O Israel: The Lord our God, the Lord is one; you shall love the Lord your God with all heart and with all your soul and with all your mind and with all your strength.” While there are parallel passages to this in Matthew and Luke, only Mark quotes the entire verse.^[6]

This commandment focuses on attitude. Jesus didn’t quote from moral law. There’s no “thou shalt not do this or that. Nor is there even a prohibition against idolatry,^[7] of which the first several commandments focus on.^[8]

Then Jesus adds a second command, “love your neighbor as yourself.”

There is nothing new in what Jesus says. In the synagogue of Jesus’ day as well as in the morning and evening prayers of the faithful, the Shema or the first half of Jesus’ commandment was recited.^[9]

Some contemporary teachers had even reduced all the commandments to “love your neighbor as yourself.”^[10] However, their view of a “neighbor” could be limited. We see this in the parallel passage found in Luke’s gospel. There, Jesus is asked a follow up question, “Who is my neighbor.” Jesus then tells the parable of the Good Samaritan, which emphasizes that our neighbors aren’t just those whom we share a fence line.^[11]

Jesus grounds the love of God and the love of neighbor-as-self for a reason. Love depends on our belief and faith in God. God loves us first, as seen through the act of creation and further demonstrated at the cross. At the cross, we see God’s willingness to do what it takes to reach us, to be in a relationship with his fallen creation. And because God loves us and accepts us for who we are, we’re freed to accept ourselves for who we are. If we love ourselves for any other reason, we risk idolatry. Yet, we need a healthy sense of self to reach out to others. 

Notice also that Jesus doesn’t just say, “Love God.” He qualifies it. We love with all our heart, soul, mind, and strength.” In other words, we love in all we do whether feeling, praying, thinking, or working. In all we do, we’re to bring glory to God.

Jesus may have simplified the law by reducing them from 613 to 2, but this great commandment may be more difficult to obey than all the laws. It involves a reorientation of our lives. Instead of putting ourselves first, we put God first in all we do. And we elevate others, for we’re to love them as well as we love ourselves.  

The Scribe who asked the question appears pleased with Jesus’ answer and praises our Savior. Jesus tells him he’s not far from the kingdom of God. This is the one positive encounter with a scribe in Mark’s gospel.^[12] Those who witness this conversation must have also been impressed, for no one else asked Jesus a question.

Our passage ends with one last question, this one asked by Jesus. This question has to do with the scribes, the teacher of the law, claiming that the Messiah would be the son of David. Jesus asks how this can be since David in the Psalms claimed the Messiah to be Lord and over even him.^[13] Like the other questions, this was also a trick question, and no one answers. But Jesus impresses the crowd who watches and listens. 

Loving God and our neighbors keeps us in line. In Mere Christianity, C. S. Lewis points out that the essential Christian vice and utmost evil is pride. While Jesus doesn’t say the avoidance of pride is the greatest law, I think Lewis and Jesus are not far apart. Lewis writes, “Unchastity, anger, greed, drunkenness, and all that, are mere fleabites in comparison: it was through pride that the devil became the devil; pride leads to every other vice; it is the complete anti-God state of mind.”^[14]

But if we love God and our neighbor, we check our pride. Our lives are not about bringing us glory but giving God glory through our love for the divine and our care for those whom God created. In this manner, we join with God in his redemptive work. We seek God’s vision, not our own.  And we’re not far from what God said through the prophet Micah: 

What does the Lord require of you
but to do justice and to love kindness
    and to walk humbly with your God? Amen.

---

^[1] This illustration adapted from Jack Rogers, Claiming the Center: Churches and Conflicting World Views (Louisville, KY: WJKP, 1995). 

^[2] Micah 6:8.

^[3] James R. Edwards, The Gospel According to Mark (Grand Rapids, MI: Eerdmans, 2002), 370. n

^[4] Dr. Rodney Sadler, “That Ain’t Jesus,” a sermon o Matthew 12:33-35, 15:31-40. The sermon was preached on March 6, 2025 at the Presbytery of the Peaks meeting at Quaker Memorial Presbyterian Church in Lynchburg. 

^[5] Mark 2:23-3:6.  See https://fromarockyhillside.com/2024/03/10/the-plot-against-jesus/ and https://fromarockyhillside.com/2024/03/03/jesus-and-the-law-concerning-fasting-and-the-sabbath/

^[6] Matthew 22:34ff and Luke 10:25ff leave off “Hear, O Israel: The Lord our God, the Lord is one.”

^[7] Douglas R. A. Hare, Mark: Westminster Bible Companion (Louisville, WJKP, 1996), 158. 

^[8] The first three of the 10 commandments say: no other gods, no graven images, and no misuse of God’s name. All of these are to prohibit idolatry. 

^[9] Edwards, 371. 

^[10] This was Hillel the Elder (40 BC-10 AD).  William L. Lane, The Gospel of Mark (Grand Rapids, MI: Eerdmans, 1974), 432.

^[11] Luke 10:25-37. 

^[12] Edwards, 369. 

^[13] Psalm 110:1. 

^[14] The Lewis quote from Norman Shawchuck, A Guide to Prayer (Nashville, TN: Upper Room Books,  ), 125-127. 

Jeff Garrison
Mayberry and Bluemont Churches
March 2, 2025
Mark 12:13-27

At the beginning of the service^[1]:
Two weeks ago, those of us who live and own property in Carroll County received a real estate reassessment. I’m not sure about Patrick County, but Virginia law requires all counties to reevaluate real estate property values every five years. So, if you’re in another county and didn’t get such a statement, don’t worry, your time will come. 

There has been a lot of gashing of teeth and complaining about the reassessments. County wide, property values are up 40-some percent and many of us have seen valuations up by 50 or 60 percent. If you think it’s too high, you can appeal. I doubt anyone will say anything if they think theirs is too low.

We’re going to talk about paying taxes and God’s control today. I am sad to inform you that I can’t give a theological reason not to pay taxes. But if you feel your evaluation is high, you have the right appeal. Hopefully, what we pay in taxes will be used to enhance our communities and support things which makes our common life more productive and pleasant. 

Before reading the Scripture:
We’re continuing through Mark’s gospel. As I mentioned last week, opposition to Jesus increases as we move toward his arrest. Today, we’ll see Jesus challenged with the second and third of four questions. The first question, which we heard about last week, had to do with his authority. He now gets bombarded by different groups of Jews, who attempt to trick Jesus into incriminating himself. The second and third questions have to do with paying taxes and the resurrection.  

We see an odd group of folks come at Jesus. The question as to taxes involves the Pharisees and the Herodians. The latter group supported Roman control over Palestine. Normally, we’d see these groups on opposite side of issues. Of course, nobody likes paying taxes. But the Pharisees disliked it for theological reasons while the Herodians saw it as a necessary evil which allows them to enjoy the things Rome supports.^[2] Earlier in Mark’s gospel, we see the two dissimilar groups joining together against Jesus.^[3]

The next question which relates to the resurrection is brought about by the Sadducees, a group who denied the resurrection. The Pharisees believed in it, but they’re not the one who asked this question. The questions and those who ask them are ironic. It’s almost like someone set up several groups of people to ask Jesus questions. But our Savior answers them in a way that sends the questioners off shaking their heads. 

Read Mark 12:13-27
Have you had a salesperson play on your emotions to get you to buy their product? The life insurance salesperson who speaks about how desperate your family will be when you die. Or maybe a car salesperson trying to get you to move up to a nicer vehicle than your budget allows, telling you how impressive you’d be riding in the fancier car. I’m sure we’ve all been there. 

Not long after moving here, we had our HVAC system checked. The technician suggested the thing was rusting away and leaking, and I should replace it before winter. A few days later the company’s owner came to give me a quote. I had already called around, so I knew about how much a system should cost. So, when he handed me his quote, I was shocked. It was well over twice what I expected. 

He tried to tell me all the reasons they were the best company and pressure me into signing a contact with offerings such as a yearly maintenance check, but only if I signed that day.

When he realized I was not buying his line, he changed tactics. He told me how all the other HVAC companies hire guys trained in prison. He also implied that many of these workers were people of color. Then he asked what I’d think if one of them came into my house and attacked my family. I’d had enough. I told him to leave. 

The next person who came to give me a quote for a new HVAC system asked why I thought I needed a new system. I told him I’d been told it needed some expensive freon and was rusting out. He looked at the system, said the rust was to be expected, and wasn’t bad. He then asked if he could test it. After hooking up gauges, he shook his head. “Your system is fine,” he said, “And if you put anymore freon in it, you’ll blow it up.” We’re still using the same system and have yet to add freon. It has lasted the past five winters. 

When a wire shorted out, I called the guy who said I didn’t need a new system. He isolated the problem and quickly fix it.  

Honesty and good service are traits which serve us well. When someone tries to butter you up or use dishonest techniques, hold on to your wallet and run. 

Jesus must have known when the Pharisees and Herodians showed up together, something was up. And then they butter him up with praise. I’m sure Jesus just listened, waiting for the hook. Sure enough, they then asked: “Should we pay taxes to the emperor?” 

This put Jesus in a bind. If he says yes, the people who despise taxes will think Jesus sold them out. Furthermore, the Roman taxes had to be paid with Roman coins, the denarius,^[4] which the Pharisees and strict Jews considered idolatrous. The coins went against a strict interpretation of the commandment prohibiting graven images.^[5] Furthermore, the inscription around the emperor’s head read “Tiberius Caesar Augustus, Son of the Divine Augustus.”^[6]  In other words, it indicated the divinity of the Caesars, which flew in the face of monotheistic Jews. 

On the other hand, if Jesus said, “no, you shouldn’t pay taxes,” the authorities would have a reason to arrest Jesus. “Inciting the crowds against Rome,” would be the charge. It’s a no-win situation. 

But Jesus is clever. “Let me see a coin,” he said. And they produced one, which is telling since they considered the coin idolatrous. When Jesus said, “give to the emperor the things that are his, and to God the things that are God’s,” the questioners are left speechless.  

Jesus acknowledges the legitimacy of human government.^[7] We shouldn’t forget that all governments, like all human institutions, are sinful. Yet, scripture understands they’re necessary and, as Paul reminds us, deserve our respect.^[8] Jesus does not encourage an artificial separation of life into the secular and sacred, as some have suggested.^[9] Instead, if we’re to acknowledge that all belongs to God, that includes even what’s the emperors. The earth and those who live in it are the Lord’s.^[10]

We don’t know if the Sadducees who next approach Jesus were waiting to see what happened to the Pharisees and Herodians, or if it was later in the same day or another day. But Mark presents these events as if they happened in rapid succession. 

 Mark first informs us the Sadducees don’t believe in the resurrection, then tells the scenario which they present to Jesus. We also know that the Sadducees didn’t believe in angels and demons in addition to no afterlife.^[11] They base their question on the laws of Moses, which said that if a woman dies without children, her brother-in-law should marry her.^[12] In this case, the woman is terribly unlucky with husbands, because every brother she marries dies without her having children. 

Their question for Jesus, “who’s the woman’s husband in the life to come since she’s had seven husbands on earth?”

The Sadducees story drips with irony. They don’t even believe in the resurrection, yet they are trying to trap Jesus concerning his beliefs. Jesus responds harshly, telling them they don’t know scripture, nor do they understand the power of God. He suggests that in the life to come, we’ll be more like angels, of which the Sadducees also didn’t believe in. 

Paul, in his great chapter on the resurrection in 1^st Corinthians, speaks of our earthly bodies as perishable seeds, but the resurrected body as imperishable. Just as we don’t know for sure what a seed will produce until it planted in the ground and sprouts, it’s not for us to fully understand what our resurrection life will be like.^[13]  

Jesus concludes his response by drawing on the name God gave Moses to use when he addressed the Hebrews in slavery. “I am the God of Abraham, of Issac, and of Jacob.” God didn’t say, “I was.” The use of the present tense is important for it implies that the patriarchs of the Jewish people are not dead and forgotten. 

In this second story, Jesus refuses to let the people pin God into a vision from their own minds. God’s freedom and ability are beyond our minds to comprehend. We tend to think of the afterlife in terms which we know from this life. We expect our bodies and families continuing as we have experienced them. But Jesus’ response reminds us there is a lot we don’t know. We are called to walk by faith, and that includes into the life to come. 

Furthermore, we shouldn’t be surprised when others rise up against us. Jesus faced enemies in his ministry, and it won’t be any different for us. Hold on to the faith and keep your eyes on Jesus.

Today’s stories remind us of God’s sovereignty over our earthly lives. Yes, we’re to live on earth and abide by laws, if they don’t contradict God’s law. And we are to live by faith, trusting the future to the one who created and redeemed us. Amen. 

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^[1] I plan to omit the opening section at Mayberry to shorten the service because the congregation celebrates communion on the first Sunday of the month.

^[2] William L. Lane, The Gospel of Mark (Grand Rapids, Eerdmans, 1974), 423.

^[3] Mark 3:6. See https://fromarockyhillside.com/2024/03/10/the-plot-against-jesus/

^[4] Lane, 424.

^[5] Exodus 20:4. 

^[6] James R. Edwards, The Gospel According to Mark (Grand Rapids: Eerdmans, 2002), 363. 

^[7] Edwards, 363.

^[8] Romans 13:1. 

^[9] Douglas R. A. Hare, Mark: Westminster Bible Companion (Louisville, KY: WJK Press, 1997), 154. 

^[10] Psalms 24:1. 

^[11] Edwards, 365. 

^[12] Deuteronomy 25:5-10. 

^[13] 1 Corinthians 15:35-42. 

Jeff Garrison
Bluemont and Mayberry Churches
Mark 11:27-12:12
February 23, 2025

At the beginning of worship:

“’Throwed away’ is an expression peculiar to eastern North Carolina. If a piece of land or a person or a stretch along a highway looks ‘throwed away,’ it can be in no worse shape,” writes Linda Flowers in the preface to her book titled, Throwed Away.“Fields left unattended and overcome with cockleburs are ‘throwed away.’ Ramshackly houses with boarded-up windows and rotten porches, or country stores that have bitten the dust are ‘throwed away.’

Flowers grew up in Faison, North Carolina toward the end of the share-cropping era. Her family share cropped. In 1968, she left the state for graduate school in Ohio and later New York. When she returned in 1980, the change startled her. 

The end of tenant farming is generally thought to have occurred in the mid to late 1960s, as machinery reduced the number of hands needed on farms. Of course, some continued afterwards, but the economy of sharecropping was on its way out. A few sharecroppers gained enough cash to buy their own land, but most moved into factories and other forms of labor. 

Flowers, in her book, set out to recapture the world of her youth which she describes in this manner. “At its best, tenantry was exploitative; at its worst, it was a kind of slavery.”^[1] Such farming practices weren’t new. As we’ll see today, they existed in Jesus’ day. 

Before reading the Scripture:
We’re back in Mark’s gospel, picking up where I left off in November. If you remember, during Advent I jumped ahead and we looked at the 13^th Chapter of Mark, which pertains to Jesus’ 2^nd Coming. That’s an Advent topic. Today, our text begins with Mark 11:27. From here through the end of the12^th chapter of Mark, we see the conflict around Jesus’ ministry intensify. Various groups try to trick him or cause him to incriminate himself. But Jesus proves to be up for the challenge.  

The economic world of Palestine in the first century was one of poor tenant farmers who slaved to raise crops and then had to give a significant portion of their income to the absentee owners.^[2] This was a system like what went on after Civil War in the South, where those without land struggled and worked the lands of those owned by former plantation owners who had depended on slaves. 

In a way, a tenant farmer was just a step or two above a slave. He could leave, but where could he go? We know Jesus often takes the plight of the downtrodden. In both first century Palestine and in the South from the 1860s until the 1960s, tenant farmers were mostly downtrodden. But in the parable Jesus tells, he flips the story. Here, the owner of the land is generous. The tenants are evil. 

Our passage begins with Jesus’ third visit to Jerusalem after his arrival on the day we refer to as Palm Sunday. This would be Tuesday of Holy Week. It appears Jesus left the city each night and stayed in Bethany, where perhaps the lodging was cheaper.  The next morning, he came back to the city and headed for the temple.

Read Mark 11:27-12:12
Early in Mark’s gospel, we have the story of Jesus in the synagogue in Capernaum, which became the center of his Galilean ministry. There, Jesus impressed the people with his authority. His speech was beyond anything they’d heard from the scribes.

He followed this up with his authority over evil spirits.^[3] In that early encounter, the question was raised as to where Jesus obtained his authority.

Now that we’re into Jesus’ last week of his earthly ministry, we learn the question over Jesus’ authority continues to linger. Early in Mark’s gospel, the freshness of his teachings caused his popularity to rise. He comes to Jerusalem as a popular man. Those who held the authority at the temple fear him. 

This is the third day in a row that Jesus enters Jerusalem. But it’s not the city itself which interests him, it’s the temple. He immediately heads for the temple which stands high over the city, as he has done of the previous two days.^[4]

We can imagine Jesus and the some of the disciples walking along the massive courtyards and porticos around the temple. A group of religious leaders approach him: chief priests, scribes, and elders. These three groups made up the Sanhedrin, leaders of the faith who also handled the precarious relationship with Rome.^[5]  

It was probably just a representative group of the Sanhedrin who approached Jesus as the entire body consisted of seventy-one members.^[6] They know Jesus has been making a stir around Jerusalem from his entry parade^[7] to his overturning tables and chasing out livestock the day before.^[8] So, they ask Jesus by what authority does he do such things. 

Jesus doesn’t give a direct answer. If he said, “my Father in heaven,” not only would they probably not accepted it, but they may also have used it as a reason to charge Jesus with blasphemy. Instead, Jesus asks a question. Questioning back and forth was a standard tactic in debates of the day.^[9]

Jesus’ question as to the authority of John the Baptist, places the Sanhedrin in a bind. If they say John’s authority came from heaven, Jesus could pin them down as to why they didn’t believe John. And if they say his authority was human, the people who see John as a prophet might revolt. So, the leaders’ refusal to answer Jesus’ question allows him not to answer theirs. 

I should point out that Mark understands Jesus’ fate is tied to John’s fate.^[10] Both will give their lives to stand up for their principles. 

This sets the stage for Jesus to tell the last major parable of his ministry recorded by Mark, the Parable of the Wicked Tenants.^[11]Jesus’ familiarity with the Prophet Isaiah can be seen in this parable which parallels the prophet’s “Song of the Unfruitful Vineyard.”^[12] In both cases, the owner plants a vineyard, encloses it, builds a tower and winepress. 

In Isaiah, the story hinges around the vineyard yielding only sour wine. Think vinegar. The owner decides to do away with the vineyard, which the prophet links to God punishing Israel for its lack of faith.  

Jesus’ parable starts the same way with a man planting a vineyard, putting a fence around it and building a tower and winepress. I’m sure the Jewish authorities who heard the beginning of Jesus’ story immediately recalled Isaiah’s song. They knew where Jesus was going, that he was addressing them. 

But then Jesus’ story takes a dramatic shift from Isaiah. In both cases, the owner of the vineyard represents God. But in Jesus’ story, instead of the vineyard producing a bad crop, the owner of the vineyard relocates to a foreign land. Think heaven. He hands his farm over to tenant farmers. 

At the time of the crop, the owner sends back a slave to collect the owner’s share of the crop. But instead of paying up, the tenants beat up the slave and send him back to the owner limping and bruised. He sends others, but the same thing happens. The representatives of the owner are beaten or killed. 

Finally, the man sends his son, thinking they will honor him. That, of course, doesn’t happen. The owner provides the tenants multiple opportunities to keep up their end of the bargain. Seeing the son who is the heir to the property, they decide to kill him. Perhaps they think the owner has died and, with the son out of the way, they can claim the property for themselves. Not only do they murder the son, but they also disrespect the body by throwing it out to decay. Of course, the owner isn’t dead and will come and destroy those tenants. 

Jesus concludes with a verse from the 118^th Psalm, of the rejected stone becoming the cornerstone.^[13]

Mark tells us the religious leaders realize the parable’s intention. They desire to do away with Jesus but are afraid of the crowd. However, not only is this parable about them, who have ignored the prophets call, it’s also about Jesus. He’s the son who represents the father. He’s the son, the rejected one, who will become the cornerstone in the new covenant God establishes with his people. 

As I pointed out before reading the passage, Jesus turns this story its head. Instead of siding with the tenants, he portrays them with wicked hearts. Sin doesn’t reside in just one class of people. Rich and poor are equally guilty. 

I’m sure the religious leaders didn’t want to see themselves as tenants. They think of themselves as leaders. Yet, they’re still responsible to God. In fact, we’re all tenants on God’s good earth. A steward is another way of describing our position. God gives us talents and the good earth. We only have possession of it for a short period of time. Sooner or later, we must give it back. Do we make good use of God’s gift?

As the Psalmist proclaims so elegantly, “The earth is the Lord’s and all that is in it, the world, and those who live in it.”^[14] We must always remember who is in charge; our allegiance belongs to God. As tenants, we’re to be doing the work of the owner.

Another thing Mark confirms about Jesus is that the Savior discouraged any radical attempt to forcefully bring about the kingdom. Jesus discourages taking up arms against Rome.^[15] In the parable, Jesus points out that the rulers (the wicked tenants) are out for their own well-being, not representing God.^[16]

Mark paints a darkening picture of forces gathering around Jesus. In two days, the “Son” will be arrested in the garden. The following day he will be killed outside the city walls. The peaceful man who devoted his ministry to doing good and teaching kindness is about to live into the parable he told. Mark leaves it to his readers to decide which side we’ll be on.  Amen. 

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^[1] Linda Flowers, Throwed Away: Failures of Progress in Eastern North Carolina (Knoxville: University of Tennessee Press, 1990), 64. 

^[2] James R. Edwards, The Gospel According to Mark (Grand Rapids: Eerdmans, 2002), 354-356; Morna D. Hooker, The Gospel According to Saint Mark (1991, Hendrickson Publishers, 1997), 274; and William L. Lane, The New International Commentary on the New Testament: The Gospel of Mark (Grand Rapids, MI: Eerdmans, 1974), 416. 

^[3] Mark 1:21-28. See https://fromarockyhillside.com/2024/01/21/jesus-in-the-synagogue/

^[4] Mark 11:11 and 15. 

^[5] Edwards, 350. 

^[6] Edwards, 350.

^[7] Mark 11:1-11, https://fromarockyhillside.com/2024/11/17/7549/

^[8] Mark 11:15-19, https://fromarockyhillside.com/2024/11/24/what-does-jesus-have-against-fig-trees/

^[9] Hooker, 271, Edwards, 351.

^[10] Hooker, 272. 

^[11] Edwards, 354.

^[12] Isaiah 5:1ff. 

^[13] Psalm 118:22-23. This Psalm was also used two days earlier as Jesus’ entered Jerusalem. See Mark 11:9-10.

^[14] Psalm 24:1

^[15] This will be made even more clear a few chapters later at his arrest. See Mark 14:47. 

^[16] Brian K. Blount, Go Preach! Mark’s Kingdom Message and the Black Church Today (Maryknoll, NY: Orbis Books, 1998), 82-83. 

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Pastoral Prayer for today

20250223 Pastoral Prayer

We gather after another cold week, giving thanks for a warm building and warming weather. We gather with concerns in minds and hearts. Will we have enough to get by in retirement? Will we still have medical care? Will we endure another pandemic, bird flu or something else. We gather, unsure about the future, but your Son and our Lord and Savior, tells us not to worry. We’re to trust you, for whatever happens, we’re in your hands. So, we come became you, gathered as your people, turning our burdens to you while we give you thanks for your faithfulness in the past. And we trust that as you’ve proven your faithfulness in the past, you will continue to be faithful today, and in the days to come. Regardless as to what happens, remind us of your presence and help us to seek what is right in your eyes. 

Almighty God, we confess we have made a mess of your good earth. There are not only rumors of wars, but there are wars.  We are shocked to learn of 70 Christians beheaded in the Democratic Republic of Congo, yet we feel safe because that’s so far away. We are sad to hear of the civilians suffering in Ukraine, those in Gaza whose lives have been destroyed, and the Israelis who have died, but again that all seems so far away. And we’re heartbroken when we hear about violence on the streets or in our homes. You have created us all in your image. Help us to work toward breaking the chain of violence, to seek reconciliation, and to do the hard work of loving one another. 

Be with those who are poor, those who suffer from bondage to sin and addictions, as well as to those who are in prison. Show us how to make a difference in our world, even if it is in just one life. Give comfort to those in grief over the death of loved ones. Be with the sick… 

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

At the beginning of worship:

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

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

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

Before reading the Scripture:

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

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

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

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

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

Read Mark 13:14-27

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

^[4] Mark 1:13. 

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

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

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

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

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

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

^[11] See John 1:1-5, 3:19-21. 

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

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

At the beginning of worship: 

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

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

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

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

Before the reading of scripture

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

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

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

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

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

Read Mark 11:1-11

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

^[6] Edwards, 332.

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

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

^[9] John 12:12. 

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

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

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