Tag: Sermon

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/

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

At the beginning of worship: 

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

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

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

Before the reading of scripture:

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

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

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

Read Mark 10:46-52

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

^[5] Ibid.

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

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

^[8] Luke 10:25-37. 

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

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

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

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

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

At the beginning of worship:

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

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

Before the reading of scripture:

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

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

Read Mark 10:17-31

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

^[3] Matthew 19:16 and Luke 18:18. 

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

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

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

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

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

^[9] Edwards, 316.

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

^[11] Hooker, 243

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

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

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

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

I am supposed to be on vacation. The plan was to be in Pittsburgh, spending time at the Heinz museum, botanical gardens, the trolley museum in Washington, PA, Frank Lloyd Wright’s “Falling Waters,” and the Flight 93 monument. Hurricane Helene wasn’t in the plan. But that all changed. My replacement preacher for the morning lives along the New River, which is at a near record flood. She can’t leave her house and called me on Friday.

The storm changed tracks. We had high wind and lots of rain and the power was out for 36 hours, just coming back on yesterday evening. Many people are still without power. Thankfully, we’re all a lot better than those along the coast and in Western North Carolina and Eastern Tennessee. Our prayers go out for them.

So much for traveling. I sent word to JoAnn (the preacher who now lives on an inaccessible island), that I would pull out an old sermon and dust it off, since we weren’t going anywhere anyway… I first preached this sermon at First Presbyterian Church in Hastings, MI in 2006. Because of power failures, I do not have a video of the sermon, so you’ll just have to read it!

Jeff Garrison
Mayberry and Bluemont Churches
September 29, 2024
Mark 9:38-50

Comments at the beginning of worship:

Philip Gulley, a Quaker pastor, has a delightful book titled Front Porch Tales. In one story, tells about Doc Foster, a man in the town in which he was raised. Doc wasn’t a physician. He was the trash collector and the only black man in Gulley’s hometown.  

For a dollar a week, he pulled up at our curb in his pickup truck, climbed out, threw our trash in the back, and drove away.  If we forgot to set our trash out, he’d drive back to our barn and get it himself.  When he had a truck full, he’d drive out to the town dump on Twin Bridges Road, unload, wet his finger, and put it in the air; if the wind wasn’t blowing toward town, he’d commence to burning…  

Gulley goes on to tell of other “good deeds” done by Doc Foster such as helping college kids with their tuition so that there could be more teachers in the community.  He sums up Doc’s work this way:

When out-of-town visitors would compliment us on our town’s cleanliness, we would swell with pride as if we ourselves had swept up the trash the dogs had scattered. Doc did what all good people do—made the rest of us look better than we really were.^[1]

I like Gulley’s definition of a good person, one who makes everyone else look better. That’s what we as Christians are to be about. 

Comments before reading the Scriptures:

We’re going to be looking at a couple of Jesus’ more difficult sayings this morning as we examine Mark 9:38-50.  Jesus has just intervened into the disciples’ dispute over just who was going to be greatest; remember Jesus was always saying that if they wanted to be great, they’d have to first become a servant. Then, holding a child, he tells them that in welcoming a child, they welcome him. It’s a message the disciples obviously have a hard time grasping, as we’ll see by what happens next.  

This is a difficult passage. It is the only passage in Mark’s gospel where Jesus mentions hellfire.^[2] It’s important to note that hell isn’t for the unbeliever but the one who causes another to stumble. The passage appears to contain a patchwork of sayings, but the theme of the passage centers around humility and suffering demonstrated by word and deed.^[3]

Read Mark 9:38-50

Twenty years ago, you may remember the shocking news out of Canyonlands National Park in Utah. A young solo hiker, Aron Ralston, whose arm had been trapped by a fallen boulder, saved himself by amputating his arm with his own pocketknife. He’d spent five days trapped in a three-foot slot canyon. With no hope of rescue and having run out of water; he felt he had no other option. Aron applied a tourniquet to this arm and performed the act. Then, with his good arm rigged up anchors and fixed a rope, he rappelled to the bottom of the canyon and hiked out. 

Aron was not the first to perform such drastic measures to survive. In 1993 a fisherman in Colorado cut off his leg at the knee after being trapped by two large boulders while fishing alone in a remote canyon stream. Yelling for hours, no one heard his cries. With the weather deteriorating, he used hemostats from his fishing kit. He closed the severed arteries and veins and crawled half a mile back to his truck.^[4]  

Such incidents may cause us to wonder if we could do the same thing if in similar circumstances. Not long after Aron’s self-amputation, I was out visiting in Utah and went on an overnight backpack with Bruce, a friend through Ashdown Gorge Wilderness. My friend, an internal medicine physician, brought the topic up. Both of us have done a fair amount of solo hiking. “I don’t think I could do it,” Bruce said. I agreed, but then we both acknowledged such a position required drastic action. If you want to live, there may be no other choice.

And maybe that’s what Jesus is saying here. Sin, which leads to death, requires drastic action. Now I don’t think he means that we’re to cut off our hands or pluck out our eyes. After all, if you use such logic, that will mean that if your sin begins as a thought in your head, you should chop it off or at least sign up for a lobotomy. Obviously, Jesus’ intention isn’t to create a bunch of handicapped, self-mutilated Christians. That goes against Scripture’s teachings that our body is a temple in which we’re to invite God to dwell.^[5]

Instead of taking this passage literally, we should figure out Jesus’ intention and what he’s trying to say.

Jesus uses outrageous examples to get his disciples attention and to force them to deal with their own sin and shortcomings. If we look at this passage, we’ll see Jesus extending charity to those considered “outsiders.” At the same time, he places a heavier burden on the “inside.”   Another way of getting at this comes from another of Jesus’ saying. Take the log out of your own eyes before you try to get a speck out of someone’s else’s.^[6] Let me explain.

Our passage starts with the disciples trying to look good.  “Jesus,” John says, “we stopped this guy from using your name to expel demons. We knew he wasn’t one of us and he shouldn’t be doing that.” 

The disciples expect a pat on the back from Jesus. “Well done good and faithful servants,” they hope to hear, “you’ve saved my good name.” But that’s not what they hear. Instead, Jesus tells them not to stop the guy. The rationalization is that someone who does good in his name ain’t likely to start badmouthing him. “He’s an ally,” Jesus essentially says.

Then Jesus gives two examples. If someone gives you a cup of water in my name, you’ll know they’re on our side and that God will notice their good deed. But if you give a hard time to one of these believers, or as the more familiar translation has it, “if you put a stumbling block in front of a little one who believes in me,” it’d be better that a millstone be fashioned to your neck, and you be thrown into the sea. Such a dreadful experience might have been on the disciples’ minds, for we know that the Romans used millstones to drown their enemies.^[7]

The resulting consequences of these two actions seem out of portion.  A cup of water gets a nod from God while tripping someone up (we’re not told that they fall, we’re just told that they are tripped) is so serious that we’d be better off dead.  Again, Jesus extends charity to those outside his inner circle while setting a tougher standard for those close to him.

Then Jesus gives a series of hyperbolic demands. These commands are outrageous. They’re given not as an absolute requirement, but to make a point that we need to be concerned with our sin. “If your hand or foot causes you trouble, cut it off.  If your eye distracts you, pluck it out.”  

In other words, sin requires serious attention. Don’t be worrying about who’s in and who’s out, Jesus says.  Don’t spend all your time worrying about the sins of others. Worry about yourself and what you can do to avoid sin. We can only change ourselves, we can’t change other folks, a lesson those of us who are married should have all learned by now, but the lesson doesn’t seem to sink in.  

Then Jesus closes this section reminding us that everyone will be going through the “refiner’s fire.” Take actions to preserve yourself and, interestingly, as verse 50 ends, “Preserve the peace.” Preserve yourself and preserve peace! And interesting way to end this set of troubling teachings, don’t you think?

Salt in the ancient world was one of the few preservatives available. Fire, on the other hand, as used by the prophets, purifies. The impurities burn away. Jesus says that we’ll be preserved, but our impurities (or sin) will be burned away. Jesus may have thought back on the temple sacrifice which required both salt and fire. Applying this to the disciples, the two symbolize the trials and cost of discipleship. ^[8]

There are two sides to this passage and if we consider both, we see that Jesus urges his followers to go easy on others and to be hard on ourselves. If we do that, we’ll avoid being hypocritical, a problem that all who strive to be religious are infected with at one point or another in our spiritual development. 

Let’s face it, churches must deal with hypocrisy. Sadly, you find it in our beloved rock churches. And every other church I know faces it. The problem extends, I believe, across the religious spectrum. When someone comes up with examples of hypocrisy in another church or even another religion, sometimes I want to laugh and ask, “Are we any better?”  

If we’re harder on ourselves than on others, we’ll less likely take a hypocritical stance. Then not only will we be humble, but the church will also look more like what it’s supposed to look like. In church, people should care for one another and strive, like old Doc Foster, to make others look good. 

Karl Barth, the great Swiss theologian, had a favorite story about a horseman who got lost in a snowstorm. Spurring his horse on, they galloped across a frozen lake.  Later, in the comfort and warmth and safety of a home, he learns of his fool-hearted actions, of how he ran across thin ice. The man breaks down in horror and fright. In a way, we’re like that. Only after we’re saved do we recognize our peril.^[9]   

We should know the dangers. Maybe this is why Jesus presses harder on those close to him. We should know that sin leads to death, and that we’re all called to let our sins die on the cross as we accept God’s grace and love and forgiveness. 

So, when you sit down to examine sin, go harder on yourselves than on others. But in the end, remember that we have a Savior who died that we might live. That’s the good news. Amen.

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^[1] Philip Gulley, Front Porch Tales (HarperSanFrancisco, 2001), 31-33.

^[2] Douglas R. A. Hare, Westminster Bible Companion: Mark (Louisville, KY: WJK, 1996), 116. Hare points out that there are other passages which speak of punishment (8:38), but only here does he speak of hel. 

^[3] James R. Edwards, The Gospel of Mark (Grand Rapids, MI: Eerdmans, 2002), 282. 

^[4] Information on these two stories from http://hike.mountainzone.com/2003/news/html/030502_amputate-arm.html.

^[5] 1 Corinthians 6:19

^[6] Matthew 7:3-5 and Luke 6:41-42.

^[7] William L. Lane, The New International Commentary on the New Testament: The Gospel of Mark (Grand Rapids, Eerdmans, 1974), 346.

^[8] Edwards, 295-6

^[9] Story told by Ralph Wood in Flannery O’Connor and the Christ-haunted South (Grand Rapids: Eerdmans, 2004), 152.