Epiphany 7
Preaching
Preaching Mark's Gospel
A Narrative Approach
This week's pericope is interconnected with many Markan stories and themes. It is the fourth in the series of healing stories that we have been dealing with in recent weeks. On the other hand, it is the first in a series of controversy stories that now occur. Controversy stories have some regular features. A question is usually asked of Jesus which seems to be a critique of his ministry in the light of Jewish tradition. The four questions in this series are: "Why does this fellow speak in this way? It is blasphemy! Who can forgive sins but God alone?" (Mark 2:7). "Why does he eat with tax collectors and sinners?" (Mark 2:16). "Why do John's disciples and the disciples of the Pharisees fast, but your disciples do not fast?" (Mark 2:18). "Look, why are they doing what is not lawful on the Sabbath?" (Mark 2:24). Jesus' reply in each case is a pronouncement of some kind that settles the matter.
Controversy now arises in the ministry of Jesus. Mary Ann Tolbert points out that the stories in Mark 1:16 „ 2:12 are a kind of parallel with the stories in 2:13 „ 3:6.1 Each of these segments begins with the calling of disciples (1:16-20; 2:13-14). The general tenor of the stories in 1:16ff. is positive. People accept Jesus and his mighty words and deeds. This segment ends with the glad announcement: "We have never seen anything like this!" (Mark 2:12).
The general tenor of the stories which begin in 2:13, on the other hand, is negative in tone. People reject Jesus. This series of stories ends with the ominous words: "The Pharisees went out and immediately conspired with the Herodians against him, how to destroy him" (Mark 3:6). In our text for today, for example, the Pharisees accuse Jesus of blasphemy. "No one can forgive sins save God alone," they protest. In Jesus' trial at the end of Mark's Gospel the assembled chief priests and elders and scribes accuse Jesus of precisely this sin: blasphemy! Mark 14:63-64). Jesus' word-become-deed of forgiveness of sin crossed a boundary! "The most important boundary the law provided was the one between God and creation ƒ Blasphemy is thus the most serious of all sins ƒ if Jesus is guilty of blasphemy, he must die."2 Jesus had violated this boundary. He had blasphemed! This accusation hurled against Jesus (2:7) is a foreshadowing of what is to come. A shadow of death is cast over Jesus' journey from this moment on.
One other item of structural interest at this point is the possible relationship of these stories to the Parable of the Sower. We discussed Tolbert's hypothesis in the introduction, that the story of the Parable of the Sower is a kind of plot synopsis of chapters 1-10 of Mark's Gospel. Jesus' parable sets forth four kinds of "hearers of the word." Her contention is that the Pharisees fit the image of the first kind of hearer in Jesus' parable. The sower's first seeds were sown along the path where the birds came quickly and devoured them (Mark 4:4). In his explanation of this parable Jesus says that "these are the ones on the path where the word is sown: when they hear, Satan immediately comes and takes away the word that is sown in them" (Mark 4:15). Such a description certainly does seem to fit the Jewish religious leaders throughout these controversy stories in chapter 2. They see and hear this Jesus and (or so it would seem) Satan immediately puts it in their heads to raise a controversy.
Another theme in this story which links it to other Markan stories is the theme of authority. The very first response to Jesus'teaching was amazement at his authority, an authority not like that of the scribes (Mark 1:21-22). After he cast an unclean spirit out of a man the matter of his authority is raised again (Mark 1:27). In today's story the question of his authority is also raised. Jesus answers this issue with a statement which tells it true: " 'But so that you may know that the Son of Man has authority on earth to forgive sins' „ he said to the paralytic „ 'I say to you, stand up, take your mat and go to your home.' And he stood up ƒ" (Mark 2:10-12). This outspoken authority of Jesus will emerge again most especially when he enters Jerusalem (Mark 11:1ff.). He enters the temple and cleanses it and teaches with authority as Pharisees and Sadducees pepper him with questions. The religious establishment didn't believe him in the beginning of the story. They didn't believe him in the end either. Speaking with authority, his fate is sealed.
Homiletical Directions
With this passage of Scripture those who wish to "think in story" are confronted with an incredible array of possibilities. Any of the themes we have traced above are ripe for story telling! We can tell stories which place this story as the climax of the healing stories. We can tell stories which see it as the beginning of the four controversy stories. We could follow Tolbert and bring in the Parable of the Sower here to understand what kind of hearers these Jewish religious leaders were. We could deal with the theme of blasphemy or authority. Good luck with any of them!
We have said little in this chapter about the two authoritative words of Jesus in this text: "Son, your sins are forgiven" (Mark 2:5); "I say to you, stand up, take up your mat and go to your home" (Mark 2:11). Either or both of these words calls us as preachers to speak for Jesus. Our listeners need to hear these words addressed to them personally in the midst of their need.
It might be best, therefore, to consider telling just one biblical story this week. Tell the story of this text in all of its richness. Take some time with it. Elaborate where necessary. A lot of explanatory comments can be woven into the fabric of the story. Explanation doesn't always call for us to stop the flow of the story for a mini-lecture on some finer point. The scribes accuse Jesus of blasphemy, for example. The explanation of blasphemy can be told as the thoughts of the scribes. "The scribes accused him of blasphemy," we might say, "thinking in their heads that blasphemy is that activity which crosses the line between Creator and creation." We could go on speculating on their thoughts. The point is simply that we can get said what blasphemy is all about without interrupting the flow of the story or leaving the story behind for a few minutes. This is an important task to master in the storytelling art.
Forgiveness of sins strikes very close to the heart and soul of the Christian proclamation. This is the only passage in Mark (and one of the few passages in the Gospels) where Jesus announces forgiveness of sins. The goal of our story on this pericope can well be that of shaping the telling of the story in such a way that this passage gets center stage. We can tell the story in such a way that this announcement of Jesus is heard several times. In the end of the matter what counts is that our congregations hear this word of Jesus addressed to them. This word of forgiveness does not need to be explained. It does not need to be followed up with all kinds of advice about what this forgiveness means in our life. At a fundamental level people simply need to hear this word of Jesus addressed to them over and over again.
A story is told about a couple celebrating their fiftieth wedding anniversary. In her comments the woman complained a bit that her husband simply had not told her he loved her very much. His reply: "I told you I loved you the day we were married. If anything changes, I'll let you know!" We all know that such an approach doesn't work. In a relationship of love we all need to hear the words of the beloved that say: "I love you." We never tire of hearing such a word! So it is with the simple word of Jesus which establishes, nourishes and sustains our relationship with him. "Your sins are forgiven," Jesus says. "I love you." We never tire of hearing that word. The old hymn has it right. As preachers we should love to tell the story of Jesus and his love. It's the only unique message we have to offer this world.
____________
1. Mary Ann Tolbert, Sowing the Gospel (Minneapolis: Fortress Press, 1989), p. 140.
2. Donald H. Juel, Mark (Minneapolis: Augsburg Press, 1990), p. 47.
Controversy now arises in the ministry of Jesus. Mary Ann Tolbert points out that the stories in Mark 1:16 „ 2:12 are a kind of parallel with the stories in 2:13 „ 3:6.1 Each of these segments begins with the calling of disciples (1:16-20; 2:13-14). The general tenor of the stories in 1:16ff. is positive. People accept Jesus and his mighty words and deeds. This segment ends with the glad announcement: "We have never seen anything like this!" (Mark 2:12).
The general tenor of the stories which begin in 2:13, on the other hand, is negative in tone. People reject Jesus. This series of stories ends with the ominous words: "The Pharisees went out and immediately conspired with the Herodians against him, how to destroy him" (Mark 3:6). In our text for today, for example, the Pharisees accuse Jesus of blasphemy. "No one can forgive sins save God alone," they protest. In Jesus' trial at the end of Mark's Gospel the assembled chief priests and elders and scribes accuse Jesus of precisely this sin: blasphemy! Mark 14:63-64). Jesus' word-become-deed of forgiveness of sin crossed a boundary! "The most important boundary the law provided was the one between God and creation ƒ Blasphemy is thus the most serious of all sins ƒ if Jesus is guilty of blasphemy, he must die."2 Jesus had violated this boundary. He had blasphemed! This accusation hurled against Jesus (2:7) is a foreshadowing of what is to come. A shadow of death is cast over Jesus' journey from this moment on.
One other item of structural interest at this point is the possible relationship of these stories to the Parable of the Sower. We discussed Tolbert's hypothesis in the introduction, that the story of the Parable of the Sower is a kind of plot synopsis of chapters 1-10 of Mark's Gospel. Jesus' parable sets forth four kinds of "hearers of the word." Her contention is that the Pharisees fit the image of the first kind of hearer in Jesus' parable. The sower's first seeds were sown along the path where the birds came quickly and devoured them (Mark 4:4). In his explanation of this parable Jesus says that "these are the ones on the path where the word is sown: when they hear, Satan immediately comes and takes away the word that is sown in them" (Mark 4:15). Such a description certainly does seem to fit the Jewish religious leaders throughout these controversy stories in chapter 2. They see and hear this Jesus and (or so it would seem) Satan immediately puts it in their heads to raise a controversy.
Another theme in this story which links it to other Markan stories is the theme of authority. The very first response to Jesus'teaching was amazement at his authority, an authority not like that of the scribes (Mark 1:21-22). After he cast an unclean spirit out of a man the matter of his authority is raised again (Mark 1:27). In today's story the question of his authority is also raised. Jesus answers this issue with a statement which tells it true: " 'But so that you may know that the Son of Man has authority on earth to forgive sins' „ he said to the paralytic „ 'I say to you, stand up, take your mat and go to your home.' And he stood up ƒ" (Mark 2:10-12). This outspoken authority of Jesus will emerge again most especially when he enters Jerusalem (Mark 11:1ff.). He enters the temple and cleanses it and teaches with authority as Pharisees and Sadducees pepper him with questions. The religious establishment didn't believe him in the beginning of the story. They didn't believe him in the end either. Speaking with authority, his fate is sealed.
Homiletical Directions
With this passage of Scripture those who wish to "think in story" are confronted with an incredible array of possibilities. Any of the themes we have traced above are ripe for story telling! We can tell stories which place this story as the climax of the healing stories. We can tell stories which see it as the beginning of the four controversy stories. We could follow Tolbert and bring in the Parable of the Sower here to understand what kind of hearers these Jewish religious leaders were. We could deal with the theme of blasphemy or authority. Good luck with any of them!
We have said little in this chapter about the two authoritative words of Jesus in this text: "Son, your sins are forgiven" (Mark 2:5); "I say to you, stand up, take up your mat and go to your home" (Mark 2:11). Either or both of these words calls us as preachers to speak for Jesus. Our listeners need to hear these words addressed to them personally in the midst of their need.
It might be best, therefore, to consider telling just one biblical story this week. Tell the story of this text in all of its richness. Take some time with it. Elaborate where necessary. A lot of explanatory comments can be woven into the fabric of the story. Explanation doesn't always call for us to stop the flow of the story for a mini-lecture on some finer point. The scribes accuse Jesus of blasphemy, for example. The explanation of blasphemy can be told as the thoughts of the scribes. "The scribes accused him of blasphemy," we might say, "thinking in their heads that blasphemy is that activity which crosses the line between Creator and creation." We could go on speculating on their thoughts. The point is simply that we can get said what blasphemy is all about without interrupting the flow of the story or leaving the story behind for a few minutes. This is an important task to master in the storytelling art.
Forgiveness of sins strikes very close to the heart and soul of the Christian proclamation. This is the only passage in Mark (and one of the few passages in the Gospels) where Jesus announces forgiveness of sins. The goal of our story on this pericope can well be that of shaping the telling of the story in such a way that this passage gets center stage. We can tell the story in such a way that this announcement of Jesus is heard several times. In the end of the matter what counts is that our congregations hear this word of Jesus addressed to them. This word of forgiveness does not need to be explained. It does not need to be followed up with all kinds of advice about what this forgiveness means in our life. At a fundamental level people simply need to hear this word of Jesus addressed to them over and over again.
A story is told about a couple celebrating their fiftieth wedding anniversary. In her comments the woman complained a bit that her husband simply had not told her he loved her very much. His reply: "I told you I loved you the day we were married. If anything changes, I'll let you know!" We all know that such an approach doesn't work. In a relationship of love we all need to hear the words of the beloved that say: "I love you." We never tire of hearing such a word! So it is with the simple word of Jesus which establishes, nourishes and sustains our relationship with him. "Your sins are forgiven," Jesus says. "I love you." We never tire of hearing that word. The old hymn has it right. As preachers we should love to tell the story of Jesus and his love. It's the only unique message we have to offer this world.
____________
1. Mary Ann Tolbert, Sowing the Gospel (Minneapolis: Fortress Press, 1989), p. 140.
2. Donald H. Juel, Mark (Minneapolis: Augsburg Press, 1990), p. 47.
