Archive for the ‘Mark’s Gospel’ Category
Part 3: What the Church Needs. Now.
We've been taking the last Sunday of each month the past couple of months to visit other churches in our area. This, in conjunction with our travels to preach in various churches, gives us the opportunity to see how the Lord is working in our part of the world.
It appears, from what we can tell, that God is working in one of two ways. On the one hand, there are struggling, dying, small churches dotting the land around us. They are congregations full of few generations (which is a nice way of saying that they are filled with older people who have never left the small town where they were born). There's nothing particularly fancy about these churches. They still have fellowship dinners–carry-in–and sing songs from a hymn book. They still do traditional things like read Scripture as a call to worship and clutter up the spirit of worship with strange meditations before communion and too many announcements.
Yet these churches plod on day after day. They turn over their preacher every couple of years and operate on significantly small budgets. But they are still here, alive, and contributing to the Kingdom of God, in some way, right where they are. They wield very little power in this world. Yet here they are still here–living, breathing, and worshiping.
On the other hand, there are what I call hip churches. They are large and have virtually cut themselves off from anything resembling tradition. Their preacher is young and doesn't own a suit. They are spread out over large areas and consume a lot of resources. Their buildings are new and ergonomic. Everything is a production. The music is loud and modern and has a lot to do with singing about how great our problems are in this world and how God is somehow greater if we just open our eyes and see. These churches wield a lot of power and influence in the world precisely because they are so large.
And they too are here. They press on every day and face problems that are proportional to their size. Every church has problems and really it's simply a matter of size that determines the nature of the problem and solutions. They have large budgets and I suppose this might be one of the problems they face: how do we keep people interested and the money flowing? They are, nevertheless, here and they, too, are contributing to the advancement of God's kingdom–sometimes in spite of themselves–but here they are: living, breathing, and worshiping.
In Mark 1, we have seen that Mark had something to say to the church about preaching and repentance. In this third post of my short series, I'd like to look briefly at what he says about power. Here's what John the baptist said, "After me comes the one more powerful than I, the thongs of whose sandals I am not worthy to stoop down and untie. I baptize you with water, but he will baptize you with the Holy Spirit."
If I hear him, and I think I do, he is saying something like this: the One who comes after me will not only come in power but he will also empower you. Now it could be that John was talking to the individuals in his audience that day and probably was, but it could also be, and I think it is more likely, that Mark has him speaking to us, the Church in every generation who reads this verse. After all, these words were recorded for us and we read them. Right? So I suspect that even though these words were uttered a long while ago by a preacher we would surely not listen to then any more than now, the words nevertheless mean something to us or at least should.
I also noticed this: John makes a connection between power, baptism, and the Spirit in verse 7-8 and then in verse 9-11 he makes another connection between power, crucifixion, and Jesus. Here's how I see this. Mark uses a word in verse 10 when Jesus is baptized that our Bible's have translated 'ripped' or 'torn.' There's nothing particularly fancy about this word in Greek. We sometimes transliterate it as 'schism.' The interesting thing about this word, though, is that Mark only uses it's verb form two times. Once, here in Mark 1:10 at Jesus' baptism and again in Mark 15:38–at Jesus' crucifixion: "The curtain in the temple was torn in two from top to bottom." So, if I hear Mark, and I think I do, he is saying there is a serious connection between this Jesus who comes in power, who baptizes us in the Holy Spirit, and his crucifixion.
The crucifixion and the necessary resurrection are both a part of this powerful arrival of the Spirit of power.
Here's my point: this is what John the baptist preached. Look what Mark wrote: And this was his message. Or: And he was (continually) preaching saying. He was constantly preaching to whoever would listen that someone was coming who would do things in power of the Spirit. This echos the Older Testament prophets who made similar statements. In particular Zechariah who said, "This is the Word of the Lord to Zerubbabel: 'Not by might nor by power, but by my Spirit,' says the Lord Almighty." (4:6). Now John says that this Spirit is the power of Jesus and that it was beginning with the arrival of Jesus and that it's full manifestation was to be realized at his crucifixion and resurrection. This is why he makes the connection between Jesus' baptism and his crucifixion.
This is what the prophets preached. John was another in that long line of Israelite prophets who announced this powerful arrival. Paul the apostle would later make this connection too when he wrote to the church at Corinth: "For the kingdom of God is not a matter of talk but of power" (1 Corinthians 4:20). The kingdom is about power. The prophets said it. John clarified it. Jesus brought it. Paul preached it. The Spirit is it. Here it is: the power of the church is the presence of the Holy Spirit.
It just so happens that this morning I listened to a rather old lecture by Professor NT Wright from 2012. In this lecture, he made something of a similar point as I am making here. He said:
"The way God rescues people from sin and death is by overthrowing all the powers that held them captive. And the way he does that is not with superior firepower of the same kind, but with a different sort of power altogether…The power that is let loose transformatively in the world through the death and resurrection of Jesus. And it will continue to work until every tongue confess and every knee bow."–NT Wright, How God Became King: Why We've All Misunderstood the Gospels (my emphasis)
So what am I saying? And how does all this tie together? What does visiting churches around the area where I live come into play here? What does the church need? Now? Well, I think it's rather simple, isn't it? The church needs prophets who will proclaim this message of the power of the crucifixion and resurrection of Jesus. John didn't come in any fancy way. He came as a prophet of old, like Elijah. He used words that reminded us of Zechariah and Isaiah (or quoted them outright). He's the one prophesied by Malachi. He preached a message that pointed unalterably to Jesus–the one who came with power and the Spirit.
John didn't come doing miracles. John didn't come from a high class of people. He didn't stand in the temple. He didn't write books or anything like that. He simply, continually, preached the good news, the Gospel, that God was beginning to do what he had promised he was going to do: return to his temple and set all people free from the bonds of captivity and exile. There had been 400 years of silence, sin, and exile in Israel–490 years said Daniel–and this is what God did: He sent a prophet to proclaim his Good News. Nothing more. Nothing less. He sent a preacher to preach, prepare, and proclaim in power the coming of Jesus.
John came along and simply said: you want to be free? The power to set you free is in the crucifixion and resurrection of Jesus.
That is power!
I think this is what the church needs now. We live in desperate times, don't we? People are desperate for hope and healing and many churches and christians do little more than point to a political candidate and say 'vote for her or him.' Churches keep plodding along as they always have–but with remarkably little demonstration of the Spirit's power. Some are old and dying and plodding along. Some are new and living and plodding along. But where is the Word of God? Where are the prophets? Where is the Spirit? Where is the Power? We will get things done not by strength and might but by the Spirit of God. How are we, as the prophets of God, manifesting this Spirit of power, the Spirit of God here, among ourselves and in the world in general?
Or is the church devoid of prophets?
How can we get out of the way so that the Spirit's power is evident among us?
How can we preach in such a way that when we are finished people will know that Jesus is arriving? How can we preach with such power that people know who empowers us?
What the church needs right now is the sort of prophets who will stand up, like John did, and take their place among the long history of Israelite prophets who proclaimed God's enduring message of hope that in Jesus God is becoming King of this world for all people and that at the name of Jesus every knee will bow and every tongue will confess.
So here's a further point: it makes no difference if the church is small and dying or if the church is large and living. The same power is available to both and ought to be manifest in and among both. The same Holy Spirit of Jesus is available to the dying church as the living church. And perhaps if more dying churches recognized this there would be less dying churches. And if the living churches recognized this perhaps their fruit would be even greater.
Most of what we preach in the church is superfluous. Seriously. What we need in the church is prophets. Prophets who stand up and proclaim the unfiltered, unadulterated, Word of God. I'm tired of fluff. How are we, as the church, demonstrating the power of the Spirit of God among us?
I want power. Let's hear the prophets speak and so say with the congregations of generations gone by: Maranatha! Come Holy Spirit!
Or maybe our prophets will speak so powerfully, as a demonstration of the Spirit, that the Spirit will simply come among us, shake the place where we are meeting, and enable more of us to go forth and proclaim the Good News that Jesus is King!
Part 2 of 3: What the Church Needs to be Preaching. Now.
In part one of this short series of posts, I talked about what I think the church needs to be doing now, namely, preparing the way for the coming of Jesus. By preparing the way, I mean: calling people to repentance. It may seem simple and, perhaps, a wee bit out of sync with all the fancy things that churches are told they ought to be doing, but it seems to me that everyone needs to repent–including the church. In fact, the apostle Peter himself wrote: "The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance" (2 Peter 3:9). Funny that Peter said this to the Church!
My point is, hopefully clearly, that there is always room for repentance and that perhaps this ought to form more our core message even today.
So there's that. John preached repentance. Jesus preached it. Paul preached it. Peter preached it. Clearly this is an important aspect of our preaching. But there's also another important part of our preaching that I want to explore in this short post. It has to do with the Kingdom.
For whatever reason, I can count on my one hand the number of sermons I have heard about the Kingdom in the local church. One sermon stands out because I was still in college at the time and didn't understand a single word the preacher preached. He preached from Matthew 13 and used Robert Farrar Capon's book The Parables of the Kingdom and its rather complicated (at the time for me) text to expound upon what Jesus was saying about the Kingdom. To this day I'm not sure I understand what the preacher said that Sunday or what Capon wrote in his book.
Scott McKnight has done a superior job teaching us about the Kingdom. His book Kingdom Conspiracy was a shockingly devastating book that nails it from the first page to the last. I took a lot from the book. Here's one thing McKnight wrote:
Kingdom mission flows from the kingdom story, and that story focuses on on God at work in history as God brings that history to its focal point in Jesus as King. That kingdom story, then, focuses on God as King through King Jesus. That story counters all other stories, especially stories that make humans kings and queens and thereby become stories of idolatry. […] This kingdom story tells the story of a kingdom; kingdom is a people, and that means kingdom mission is about forming the people of God. That is, the kingdom mission forms a kingdom people and that kingdom people in the present world is the church. This means kingdom mission is all about forming and enhancing local churches as expressions of the kingdom of God in this world. Which leads us back to a central reality of kingdom theology: there is no kingdom without a King. (123)
He says on the next page, which also happens to be the first page of chapter 8 "The King of the Kingdom", this: "Indeed, God is king, but God rules through his Son, the Messiah, the Lord, King Jesus." (125)
A little later he writes, "This ideal-king psalm [Psalm 72] leads to one of the most important observations about kings and kingdoms: kings determine what their kingdoms are like" (his emphasis, 128).
There is so much more I'd love to share, but this is a short post and you really should get your own copy of the book. But here's the point, from Mark 1:1: "The beginning of the Gospel about Jesus the Messiah." He then goes on to tell the story of Jesus: the things Jesus said, the things Jesus did, the places Jesus visited, the people Jesus interacted with, and the things Jesus preached. So, from the get go of Mark's Gospel, we, the readers, know that this is the Gospel (good news) about Jesus.
A few verses later, Mark tells us that John the baptist had been put in prison and that Jesus picked up where John left off. Mark wrote, "Jesus went into Galilee, proclaiming the Gospel of God. 'The time has come,' he said, 'the Kingdom of God has come near. Repent and believe the Gospel'" (Mark 1:14-15). Well this is certainly interesting isn't it? Mark says the Gospel is about Jesus, the Messiah. Then John prepared the way for this Gospel to be preached. Then Jesus came on the scene preaching this same Gospel. And Mark uses the same word in all three places: 1:1, 14, and 15 all contain the word 'gospel' (or, as some translations say, 'good news.')
What are we to make of this? Well, if I may put a very sharp point on this, I will say: Jesus went around preaching…himself. The good news, or Gospel, is Jesus. Jesus preached that the kingdom of God was 'near' (interestingly, after he started preaching) and that because of this proximity, we ought to…wait for it…repent and believe the gospel! This is remarkable, isn't it?
Now, I think about this. The content of the Gospel is Jesus (of course this is fleshed out for us in several places; 1 Corinthians 15 comes to mind). It's what Jesus preached–and somehow this good news about Jesus, this Gospel, is related to this Kingdom of God he also proclaimed as near. We need to think about how, in our pulpits, we are going to make this connection both central and clear. We need to be telling a different story from our pulpits. We need to be constructing a different mission in our churches. We need to be preaching a different kingdom in our congregations. We need to be assuring the church and the not-church that Jesus is king, has received all authority in heaven and earth, and will be returning to claim his rightful place as King of this world.
We need to talk about the good news that Jesus is King. That Jesus rules.
In short: we need to be talking an awfully, significantly, larger amount about Jesus. We need to talk about the things Jesus did: he did miracles, he showed compassion, he demonstrated God's mercy, he loved unconditionally. And we need to talk about these things not as mere object lessons for how we can live better lives, but for the sake of themselves, for the sake of Jesus. In other words, these are the things Jesus did that characterize the Kingdom he said was near! Are we talking about them in our churches? Why do they matter? Why did Jesus do them? What do they signify or point to? What do they tell us about Jesus?
We need to talk about the things Jesus said. What did he say about himself? What did he say about the Kingdom? What did he say about humanity's need for repentance? What did he say about God's wrath, God's love, God's mercy, God's church, and the way of life he called us to? Jesus said his life was defined by the cross and resurrection. He told us that our way of life will be defined by taking up our cross, denying ourselves, and following him. Well, what are we saying about this life? What did Jesus say about the kingdoms of this world? What did he say about the end of exile, forgiveness of sins, and return to the Land? And again: we ought to talk about these things as part of the meta-narrative they are embedded in and not as if they were merely ways to help us live a better Americanized version of Christianity. We tell of the things Jesus said because Jesus said them. They are his words to us! We ought to listen to what he said. And we ought to preach them.
What story are we telling in the church? The world has all sorts of narratives out there floating around and many people are falling for them hook, line, sinker, and bobber. What story are we telling? Are we merely telling the story of mere salvation? Is it a mere join the club kind of thing? Or is it something greater, grander, better, bigger, badder, more magnificent and spectacular, and grandiose–and I'll run out of adjectives before I can run out of talking about the peculiar beauty and power that is the Kingdom of God Jesus was telling us about in his story. It's sad when our politicians speak more about Jesus than the church does. Jesus didn't call us to spend a lot of our efforts preaching theology–as important as that is–but he did tell us to spend a lot of time talking about himself. Jesus is the Way. Jesus is the Life. Jesus is living water. Jesus is the bread of Life. Jesus is truth. Jesus is the Resurrection. Jesus is I Am. That's who and what we ought to preach.
I wonder: are we selling people short by not telling them this story? It's a better story, isn't it? I'm not content with the stories of this world. I want a better story. I'm willing to bet there are other folks who feel the exact same way. So let's tell them the story of Jesus–for the sake of Jesus and nothing else. When people come to the church, they should hear the story of Jesus–for the sake of Jesus. I think Jesus is far less concerned about us leading 'good' lives here in America than he is about his kingdom being proclaimed and the good news about himself being heralded from our pulpits.
So the question remains: What ought the church to be preaching? Now? I think the answer is simple: Jesus.
Nothing more. Nothing less.
Part 1 of 3: What the Church Needs to be Doing. Now.
Been thinking about church. I do that a lot for some reason. It's not like I have anything else to do with my time. (/sarcasm). The truth is, I'm fairly heavily involved with my local church through helping lead worship (singing, playing guitar, reading Scripture), teaching a Bible school class, and teaching at a small, local Bible College. I also do pulpit supply whenever I can, wherever I can. I wish every day was Sunday, sometimes.
I have a love/hate relationship with the church. I have spent my entire life married to the church. It has seen my best days (baptism, wedding) and my worst days (termination, heartbreak). I am almost 46 and the church has never not been a part of my life in some way, some shape, or other. So this post isn't about any church in particular, it's about the church in general. It's a short sermon sans a pulpit.
Here's the first of three things the church ought to consider when the church considers its appearance and mission to the world. All three will be drawn from Mark's Gospel, chapter 1.
First, preparing the way. The last thing faithful Israelites heard from the prophets before a what must have been a dreadfully long 400 year silence, was this: "I will send my messenger, who will prepare the way before me…I will send the prophet Elijah to you before that great and dreadful day of the Lord comes" (Malachi 3:1, 4:5). There's a lot more to Malachi's thoughts, but this is where Mark's Gospel begins. That is, he begins by telling his readers that this is what the prophet(s) said, and this is what happened, "And so John the baptist appeared in the wilderness" (Mark 1:4a).
I doubt seriously this is what people had in mind. Maybe they expected some flashbang or shock and awe. Maybe they thought about fire from heaven or miracles galore. Maybe they thought and end to the Roman occupation with a giant military coup. Yet there was John. Preaching a "baptism of repentance for the forgiveness of sins." So, it seems, what Mark is telling us is this: the way John prepared the way for the Lord's arrival, the way he prepared people for the appearance of the Lord in his temple, was this: Take personal inventory of your sin and repent. Imagine that such a task–preparing the way of the Lord–could be accomplished with such an unflashy medium. Preaching: repentance.
This is decidedly not how we prepare the way of the Lord in the church. Instead we draw them in with fidgets and gadgets and gimmicks. And all churches do it. To an extent, some churches even make repentance a gimmick. John did nothing fancy. He simply went out and preached that people needed to repent. Interestingly enough, when Jesus took up the mantle of gospeling after John was put in prison, he did the same thing: "The time has come. The Kingdom of God has come near. Repent and believe the good news" (Mark 1:15). John didn't even draw people in with supernatural power. He went as far away from them as he could in fact–the wilderness. He didn't hang out at all the swank places eating rich fair–he simply at locusts. He didn't look particularly fashionable–he wore scratchy camel hair and a belt. Yet people went to him. And listened. And were baptized by him.
Maybe there is something to what John was doing? Maybe the Lord knew what he was doing? Maybe we need to imitate John? Maybe part of our preaching objectives ought to be calling people to repentance from their sin?
How is it that such a simple message was able to prepare a generation of people for the arrival of the Lord in his temple? And why don't we do more of this in our churches? I mean, isn't the Lord going to return someday to claim his bride? Maybe the best message that the church can preach to the world and to the church is that they and we need to repent.
I've been thinking about it. There's a lot to do in the church in America, here in the last days. Maybe it is time for the church to stop pushing a gospel of America and to start preaching repentance again. It's just a thought. Maybe it is time for the church to abandon all the tricks and gimmicks and all the sermon series' about How a Good American Can Have a Happy Outlook on Life.
Maybe it's time for real power in our pulpits again.
I saw the other day in my Twitter feed where someone quoted a certain political candidate as saying if he is elected to the presidency Christians will have power in this country. Everyone knows that such statements are merely populist in nature, but if it has even a thread of truth in it, the church ought to be afraid. The church doesn't need power (and I'll demonstrate this in a future post). The church needs prophets. The power will come, but not from politicians. This is all another post. In the second post, I'll write about preaching the Kingdom.
I have posted new prayer thoughts and homiletical points at A Pastor’s Prayer Journal. Here’s an excerpt:
I have studied through Mark in depth five or six times and taught it in various situations at least four or five times. It is my favorite Gospel of the four perhaps because of it’s quick pace, literary value, and brutal honesty. The Gospel itself is marked (no pun) by the constant use of a small Greek phrase ‘kai euthus’, which means something like ‘and then’ or ‘immediately’ or ‘at once.’ The NIV, as do most translations, I noticed translates it differently so as to give the Gospel ‘flavor’ (although it appears that the NASB is fairly consistent in its use of ‘immediately’). This creates a sense of urgency in the Gospel as if Mark were always in a hurry to get us from one point to the next, never content to leave us lingering too long at one scene. In the overall picture, we know where Mark is in a hurry to get us and by the time we get to the crucifixion the pace has slowed (in my judgment) considerably. He wants us to drink deeply at this point.
The thoughts are from Mark 1 and 2.
Yesterday I came across that stunning quote by the late Mike Yaconelli. Today, during some more preparation, I came across this quote by David Garland in the NIV Application Commentary on Mark’s Gospel (5:21-43):
“Faith is impelled by desperation that Jesus is sufficient to meet whatever need one has. The ruler and the woman did not take their plight stoically but desperately sought Jesus. The woman refused to grin and bear it. One student of this text draws a strange conclusion: She applauds that Jesus broke through purity barriers and social barriers but comments that Jesus should have accepted ‘the woman as she was, even if she was bleeding. If that had happened, I would call it a true miracle.’ One wonders how the woman in the account would have reacted to this comment…She was physically ill and needed healing. She forces her way to Jesus, confident that he will provide a cure for her disease. She serves as a model for people who are shy, ashamed, or afraid to come boldly to Jesus for healing. Desperation drives one to him. Martin Luther once remarked that his insight into God’s grace came to him while was ‘on the toilet’ (auff diser cloaca). George points out that the phrase was a common metaphor for being in a state of utter helplessness and dependence on God.
“Where else are we more vulnerable, more easily embarrassed…? Yet is it precisely in a state of such vulnerability-when we are reduced to humility, when, like beggars, we can only cast ourselves on the mercy of another-that the yearning for grace is answered in the assurance of God’s inescapable nearness.’ (Tim George, Theology of the Reformers), 105 (as quoted by Garland in situ)
“Evil, sickness, and the death of little children continue to exist in our world. Not every touch heals, and those with faith still hear the dreaded word from the doctor, ‘your little girl is dead.’…If God intervened in every situation, we would never have to exercise faith…The little girl is spared from death for now but has not been given a total reprieve. The woman has been healed of now, but she will face new ailments as she grows older. Faith, however, is able to hold on in the face of death, knowing that God has conquered death in the resurrection of Christ.”-(David Garland, 228-229)
I wonder why it is that I keep coming across quotes like this this week? What is it about our desperation that is so remarkable? What is it about our desperation that causes us to seek out Jesus like the man and woman in Mark 5? Here’s Mark’s account:
“When Jesus had again crossed over by boat to the other side of the lake, a large crowd gathered around him while he was by the lake. 22Then one of the synagogue rulers, named Jairus, came there. Seeing Jesus, he fell at his feet 23and pleaded earnestly with him, “My little daughter is dying. Please come and put your hands on her so that she will be healed and live.” 24So Jesus went with him. A large crowd followed and pressed around him. 25And a woman was there who had been subject to bleeding for twelve years. 26She had suffered a great deal under the care of many doctors and had spent all she had, yet instead of getting better she grew worse. 27When she heard about Jesus, she came up behind him in the crowd and touched his cloak, 28because she thought, “If I just touch his clothes, I will be healed.” 29Immediately her bleeding stopped and she felt in her body that she was freed from her suffering.
At once Jesus realized that power had gone out from him. He turned around in the crowd and asked, “Who touched my clothes?” “You see the people crowding against you,” his disciples answered, “and yet you can ask, ‘Who touched me?’ ” But Jesus kept looking around to see who had done it. 33Then the woman, knowing what had happened to her, came and fell at his feet and, trembling with fear, told him the whole truth. 34He said to her, “Daughter, your faith has healed you. Go in peace and be freed from your suffering.”
While Jesus was still speaking, some men came from the house of Jairus, the synagogue ruler. “Your daughter is dead,” they said. “Why bother the teacher any more?” Ignoring what they said, Jesus told the synagogue ruler, “Don’t be afraid; just believe.” He did not let anyone follow him except Peter, James and John the brother of James. 38When they came to the home of the synagogue ruler, Jesus saw a commotion, with people crying and wailing loudly. 39He went in and said to them, “Why all this commotion and wailing? The child is not dead but asleep.” 40But they laughed at him.
After he put them all out, he took the child’s father and mother and the disciples who were with him, and went in where the child was. 41He took her by the hand and said to her, “Talitha koum!” (which means, “Little girl, I say to you, get up!” ). 42Immediately the girl stood up and walked around (she was twelve years old). At this they were completely astonished. 43He gave strict orders not to let anyone know about this, and told them to give her something to eat.
I love this story. Leon Morris concludes, “Jesus speaks of ‘your faith’; it is important that the woman understand that she had not been cured by magic…her cure had been the result of a mighty power in Jesus, but it came to her because of her faith, not because of magic in [her] touch.”
Faith. Desperation. What a wonderful couple.
Soli Deo Gloria!