Proper 20; Pentecost 19
Preaching
Preaching Mark's Gospel
A Narrative Approach
The lectionary moves directly from the story on the Mount of Transfiguration (9:1-8) to Jesus' second "passion/resurrection" prediction (9:30-37). In the intervening passages we see the fear and unbelief of the disciples clearly portrayed. Peter, James and John come down from the mountain with Jesus. They have failed to understand what Jesus means by the "rising of the dead" (Mark 9:10). These are precisely the same disciples who were with Jesus when he raised a twelve-year-old girl from death (Mark 5:35-43). These are the disciples who have just come down from the mountain where the dead were alive! Moses and Elijah were there with them. Still, they fail to understand.
Meanwhile, back on earth, the other disciples have failed in their efforts to drive an evil spirit from a young lad. Jesus is appalled by their faithlessness! "You faithless generation, how much longer must I be among you?" (Mark 9:19). In our text for today the disciples continue to manifest a lack of faith. They are afraid (Mark 9:32).
We have pointed out in earlier chapters how Mark paints these opposing responses to Jesus' person and message. Some are afraid. Some have faith. The story told in Mark 9:14-29 paints a more subtle picture of the relation of faith and fear, of faith and unfaith. The father begs Jesus to cast the demon from his son. "ƒ If you are able to do anything, have pity on us and help us," the father pleads (Mark 9:22). Jesus is indignant at this suggestion. "If you are able!" he shouts back. "Of course I am able." "All things can be done for the one who believes" (Mark 9:23). The father responds in desperation. "I believe," he says, "help my unbelief!" (Mark 9:24). There is more nuance in Mark's story telling here than in the many other Markan stories where faith and unbelief are starkly opposed realities. Faith and unbelief live in all of us at the same time. Surely this paradoxical thought comes closer to the reality of our heart's response to Jesus than does a simple either/or.
Today's text contains the second of Jesus' "passion/resurrection" predictions. We have discussed these three predictions (8:30; 9:30-31; 10:32-34) in chapter 21. We saw in these "passion/resurrection" predictions that the disciples much preferred talk of glory to talk of the cross. That is certainly the case in today's reading. The disciples do not understand what Jesus is talking about. They are afraid (Mark 9:32). Immediately following this second encounter with Jesus' hard words about what is to come to pass in Jerusalem, Jesus and the disciples head for Capernaum. Along the way the disciples' heads are filled with thoughts of glory. "ƒ On the way they had argued with one another who was the greatest" (Mark 9:34). The contrast between cross and glory could hardly be put more starkly.
In chapter 21 the three "passion/resurrection" predictions were discussed together. Here we might move from this story of the disciples' lack of faith and understanding (rocky ground disciples) to the story of their final days with Jesus as told in Mark 14. Mark 14:1„15:47 is the text for the Sunday of the Passion. Only rarely do we take the opportunity afforded by this larger text to discuss the behavior of the disciples in the last days. This Sunday is as good a time as any to link their behavior in Gethsemane and the trial to their rocky-grounded behavior as clearly portrayed by Mark in the first part of his Gospel.
The first clue to what is coming in Mark 14 is the note that Judas Iscariot went to the chief priests in order to betray Jesus (14:10). Mark 14:17-21 tells the actual story of the betrayal. Jesus says to his disciples as they are gathered for the Passover Meal: "Truly I tell you, one of you will betray me, one who is eating with me." The surprising reaction of the disciples as a collective group is their response to him and to the others: "Surely, not I?" None of them is sure that he won't be the man. That's an honest response from men with hardened hearts!
After the meal had ended and they had sung a hymn they went together to the Mount of Olives. There Jesus said to them: "You will all become deserters" (Mark 14:27). Other translations read, "You will all fall away." Remember Jesus' explanation for the seed sown on rocky ground, "ƒ they have no root ƒ when trouble or persecution arises on account of the word, immediately they fall away" (Mark 4:17). These words of Jesus in the Parable of the Sower appear to come true in the Garden of Gethsemane.
The Gethsemane story is familiar to us. (See Mark 14:32-42.) Jesus asks the disciples to watch with him while he agonizes in prayer over his destiny. But the disciples fall asleep! Three times! Three times in the boat they failed to grasp what Jesus was all about. Three times in the light of Jesus' "passion/resurrection" predictions which hold forth the cross as central to his destiny we find the disciples bent on glory. Three times they fall asleep. Three times will Peter deny his Lord as Jesus has foretold (Mark 14:29-31, 66-72). Nevertheless! Nevertheless, the Risen Jesus sends word for Peter and the others to meet him in Galilee as he had promised. (See Mark 14:28; 16:7.)
The concluding verses of today's text show Jesus in dialogue with the disciples concerning their "glory thinking," i.e., which one of them is the greatest. "Whoever wants to be first must be last of all and servant of all" (Mark 9:35). Jesus goes on to say to them that the kingdom of God is about welcoming children.
In ancient culture, children had no status. They were subject to the authority of their fathers, viewed as little more than property. Membership within the community of the faithful will involve giving status to those who have none ƒ Hospitality, a major aspect of life in the ancient world, is to be extended to the most unlikely, thus challenging traditional notions of status. Hospitality to the unimportant will be a hallmark of the circle of Jesus' followers, as it was in Jesus' own ministry. And this has everything to do with faithfulness to the one whose rejection and death mark the way to glory.1
Homiletical Directions
It is most often the case that when we see a Markan story in light of Mark's greater story, when we practice narrative analogy, we open up all kinds of possibilities for preaching. A sermon on faith and unbelief could easily arise out of our reading. In today's text the disciples continue to be afraid; they fail to understand. That raises before us the many texts in Mark which talk about faith or fear as the basic response to Jesus. The nuanced story in Mark 9:14-29 opens up another way of talking about our human response to Jesus. It might be that we are like the father of the boy with the unclean spirit. We believe and disbelieve at the same time! This is probably true of most of those to whom you preach. A sermon centering in these stories can work both to challenge people in their unbelieving and comfort people in their believing.
The closing verses of today's text about welcoming the children into the kingdom of God are also a fruitful path for preaching.
It would seem, however, that the response of the disciples might be the most important line to pursue. Story One could go back to the Parable of the Sower and remind people of the nature of the rocky ground. The disciples appear to be linked to this rocky ground metaphor. Story Two might be just a reminder of the three boat scenes and the three responses to Jesus' "passion/resurrection" predictions. These are rocky ground people indeed!
Story Three in this sermon option would deal with the betrayal and flight and denial on the part of the disciples in Mark 14. This gives us a wonderful opportunity to make use of the Mark 14 material. This should be the most extensive part of your storytelling this week. The story might focus on Judas and betrayal, the disciples and their flight ("You will all fall away," Mark 14:27; 4:17) and Peter and his denial. (His threefold denial!)
The gospel word for this sermon begins with the Nevertheless! Nevertheless, the risen Jesus sends word to his disciples to meet him in Galilee as he had told them (Mark 16:6-7). After the betrayal, flight, and denial „ before the day of resurrection „ Jesus died on the cross as he had predicted. Somehow this means that betrayal, flight, and denial can be forgiven by Jesus. As the bearer of resurrection life he can wash away the deeds of the disciples and call them to Galilee to begin a new day of ministry.
Through this story Jesus seems to be saying something like this to us today. "I see you when you betray me. Your betrayal sent me to the cross. I have risen from the grave to call you to new life in me beyond the times of betrayal.
"I see you when you run away, fall away, from me. Your flight went with me to the cross. I have risen from the grave to call you to new life in me beyond the times of falling away.
"I see you in your times of denial. Your denial went with me to the cross. I have risen from the grave to call you to new life in me beyond the times of denial."
That's enough. The sermon can end there. If you want to put a stronger accent on the cross you can continue with Jesus saying: "Your sins nailed me to the cross. God has raised me from the cross to new life. I call upon you to follow me to new life. Follow me to Galilee. Rise, take up your cross, and follow. Amen."
____________
1. Donald H. Juel, Mark (Minneapolis: Augsburg, 1990), pp. 133-134.
Meanwhile, back on earth, the other disciples have failed in their efforts to drive an evil spirit from a young lad. Jesus is appalled by their faithlessness! "You faithless generation, how much longer must I be among you?" (Mark 9:19). In our text for today the disciples continue to manifest a lack of faith. They are afraid (Mark 9:32).
We have pointed out in earlier chapters how Mark paints these opposing responses to Jesus' person and message. Some are afraid. Some have faith. The story told in Mark 9:14-29 paints a more subtle picture of the relation of faith and fear, of faith and unfaith. The father begs Jesus to cast the demon from his son. "ƒ If you are able to do anything, have pity on us and help us," the father pleads (Mark 9:22). Jesus is indignant at this suggestion. "If you are able!" he shouts back. "Of course I am able." "All things can be done for the one who believes" (Mark 9:23). The father responds in desperation. "I believe," he says, "help my unbelief!" (Mark 9:24). There is more nuance in Mark's story telling here than in the many other Markan stories where faith and unbelief are starkly opposed realities. Faith and unbelief live in all of us at the same time. Surely this paradoxical thought comes closer to the reality of our heart's response to Jesus than does a simple either/or.
Today's text contains the second of Jesus' "passion/resurrection" predictions. We have discussed these three predictions (8:30; 9:30-31; 10:32-34) in chapter 21. We saw in these "passion/resurrection" predictions that the disciples much preferred talk of glory to talk of the cross. That is certainly the case in today's reading. The disciples do not understand what Jesus is talking about. They are afraid (Mark 9:32). Immediately following this second encounter with Jesus' hard words about what is to come to pass in Jerusalem, Jesus and the disciples head for Capernaum. Along the way the disciples' heads are filled with thoughts of glory. "ƒ On the way they had argued with one another who was the greatest" (Mark 9:34). The contrast between cross and glory could hardly be put more starkly.
In chapter 21 the three "passion/resurrection" predictions were discussed together. Here we might move from this story of the disciples' lack of faith and understanding (rocky ground disciples) to the story of their final days with Jesus as told in Mark 14. Mark 14:1„15:47 is the text for the Sunday of the Passion. Only rarely do we take the opportunity afforded by this larger text to discuss the behavior of the disciples in the last days. This Sunday is as good a time as any to link their behavior in Gethsemane and the trial to their rocky-grounded behavior as clearly portrayed by Mark in the first part of his Gospel.
The first clue to what is coming in Mark 14 is the note that Judas Iscariot went to the chief priests in order to betray Jesus (14:10). Mark 14:17-21 tells the actual story of the betrayal. Jesus says to his disciples as they are gathered for the Passover Meal: "Truly I tell you, one of you will betray me, one who is eating with me." The surprising reaction of the disciples as a collective group is their response to him and to the others: "Surely, not I?" None of them is sure that he won't be the man. That's an honest response from men with hardened hearts!
After the meal had ended and they had sung a hymn they went together to the Mount of Olives. There Jesus said to them: "You will all become deserters" (Mark 14:27). Other translations read, "You will all fall away." Remember Jesus' explanation for the seed sown on rocky ground, "ƒ they have no root ƒ when trouble or persecution arises on account of the word, immediately they fall away" (Mark 4:17). These words of Jesus in the Parable of the Sower appear to come true in the Garden of Gethsemane.
The Gethsemane story is familiar to us. (See Mark 14:32-42.) Jesus asks the disciples to watch with him while he agonizes in prayer over his destiny. But the disciples fall asleep! Three times! Three times in the boat they failed to grasp what Jesus was all about. Three times in the light of Jesus' "passion/resurrection" predictions which hold forth the cross as central to his destiny we find the disciples bent on glory. Three times they fall asleep. Three times will Peter deny his Lord as Jesus has foretold (Mark 14:29-31, 66-72). Nevertheless! Nevertheless, the Risen Jesus sends word for Peter and the others to meet him in Galilee as he had promised. (See Mark 14:28; 16:7.)
The concluding verses of today's text show Jesus in dialogue with the disciples concerning their "glory thinking," i.e., which one of them is the greatest. "Whoever wants to be first must be last of all and servant of all" (Mark 9:35). Jesus goes on to say to them that the kingdom of God is about welcoming children.
In ancient culture, children had no status. They were subject to the authority of their fathers, viewed as little more than property. Membership within the community of the faithful will involve giving status to those who have none ƒ Hospitality, a major aspect of life in the ancient world, is to be extended to the most unlikely, thus challenging traditional notions of status. Hospitality to the unimportant will be a hallmark of the circle of Jesus' followers, as it was in Jesus' own ministry. And this has everything to do with faithfulness to the one whose rejection and death mark the way to glory.1
Homiletical Directions
It is most often the case that when we see a Markan story in light of Mark's greater story, when we practice narrative analogy, we open up all kinds of possibilities for preaching. A sermon on faith and unbelief could easily arise out of our reading. In today's text the disciples continue to be afraid; they fail to understand. That raises before us the many texts in Mark which talk about faith or fear as the basic response to Jesus. The nuanced story in Mark 9:14-29 opens up another way of talking about our human response to Jesus. It might be that we are like the father of the boy with the unclean spirit. We believe and disbelieve at the same time! This is probably true of most of those to whom you preach. A sermon centering in these stories can work both to challenge people in their unbelieving and comfort people in their believing.
The closing verses of today's text about welcoming the children into the kingdom of God are also a fruitful path for preaching.
It would seem, however, that the response of the disciples might be the most important line to pursue. Story One could go back to the Parable of the Sower and remind people of the nature of the rocky ground. The disciples appear to be linked to this rocky ground metaphor. Story Two might be just a reminder of the three boat scenes and the three responses to Jesus' "passion/resurrection" predictions. These are rocky ground people indeed!
Story Three in this sermon option would deal with the betrayal and flight and denial on the part of the disciples in Mark 14. This gives us a wonderful opportunity to make use of the Mark 14 material. This should be the most extensive part of your storytelling this week. The story might focus on Judas and betrayal, the disciples and their flight ("You will all fall away," Mark 14:27; 4:17) and Peter and his denial. (His threefold denial!)
The gospel word for this sermon begins with the Nevertheless! Nevertheless, the risen Jesus sends word to his disciples to meet him in Galilee as he had told them (Mark 16:6-7). After the betrayal, flight, and denial „ before the day of resurrection „ Jesus died on the cross as he had predicted. Somehow this means that betrayal, flight, and denial can be forgiven by Jesus. As the bearer of resurrection life he can wash away the deeds of the disciples and call them to Galilee to begin a new day of ministry.
Through this story Jesus seems to be saying something like this to us today. "I see you when you betray me. Your betrayal sent me to the cross. I have risen from the grave to call you to new life in me beyond the times of betrayal.
"I see you when you run away, fall away, from me. Your flight went with me to the cross. I have risen from the grave to call you to new life in me beyond the times of falling away.
"I see you in your times of denial. Your denial went with me to the cross. I have risen from the grave to call you to new life in me beyond the times of denial."
That's enough. The sermon can end there. If you want to put a stronger accent on the cross you can continue with Jesus saying: "Your sins nailed me to the cross. God has raised me from the cross to new life. I call upon you to follow me to new life. Follow me to Galilee. Rise, take up your cross, and follow. Amen."
____________
1. Donald H. Juel, Mark (Minneapolis: Augsburg, 1990), pp. 133-134.
