Posts Tagged ‘Mark 1’

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.

Just Jesus.

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.

Anyhow.

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.