Mark’s gospel is notorious for narrating with urgency. Throughout he uses the word “immediately.” In doing so, there is a direct movement (a bee line, if you will) to the cross. He is at pains to show Jesus’ authority in preaching and teaching and healing. This authority is paramount in understanding why Jesus’ crucifixion matters. These happened all the time, but what is it about this particular “criminal’s” actions that merit his death at a different qualitative level than those that were on his right and his left?
There is an inextricable link between the proclamation of the Gospel and the actions of the Gospel. Preaching without the actions of Christ’s life, death, and resurrection is merely a fiction. The Gospel is Good News about a reality…the Kingdom of God among us. Yet, action without the interpretation of those action (i.e., preaching) is short-sighted and passing away.
The Hearing of the Gospel
Why such movement in Mark’s gospel? In 1.38, Jesus gives his rationale for moving from town to town: “Let us go on to the next towns, that I may preach there also, for that is why I came out.” It ought not get lost on us the layers of reason Jesus gives:
Let us go on to the next towns
in order that I may preach
for that is why I came out
Of particular note, we see that Jesus came out to do this. Where was he coming from? From within the synagogue (v.29) and from his private communion with his Father (v.35). It is clear that communion with God must give way to communion with people. The place of learning must give way to action.
We can often content ourselves, and fool ourselves, into thinking that cognitive knowing is equal to true knowing. This way is easier, and we see it all the time. Those that are overly careful in parsing the details of their theology, are oftentimes lax in doing what it says. Jesus says, “If you love me, you will obey me” (John 14.15). Doctrine must always compel us to go into the highways and byways to love and proclaim the Good News that God offers forgiveness to all those who repent and believe. But we mustn’t stay in the places of learning and parsing for knowledge puffs up but love builds up. Christianity has always been a public faith. Not in an “I told you so” sort of way, but in a disposition of service to others. Instead we say, “God has given me forgiveness and life, and he offers the same for all people.”
The Healing of the Gospel
This integral nature of the proclamation of the Gospel and healing of the Gospel can be seen at the juxtaposition of Jesus’ comment in v.38 and what Mark tells us in v.39: Jesus went out and preached and healed.
These healings are both confirmation of Jesus’ authority as well as a demonstration of who Jesus is: God incarnate. In the Lectionary we read from Psalm 147 and Isaiah 40 that reminds us that God is the Creator of all. He calms the storms and he stoops to give strength to the infirm. What does it look like with God arrives? Freedom for the oppressed. Wholeness to the disintegrated. Strength to the weak.
But from Jesus’ very example we see that the healing of the Gospel is the very manifestation of the Kingdom of God. God’s original Creation had been marred ad broken. When he comes to his creatures, he restores. Freedom and justice and health are freely given.
The purpose of the miracles is to show that in Jesus all Creation obeys its Makers and his original intention for Creation. To be a place free from suffering and oppression. To be a place where humans can reflect the image of God and flourish in the cultivation of the earth and others. The miracles point to the good, original intention of God’s good creation. They lift our eyes up to what it looks like for God’s Kingdom come, his will be done on earth as it is in heaven.
Our Call to Righteousness
As his representatives on earth, who have been freed from sin and death, he calls us to cultivate his Creation. To be the image bearers we are.
Each of us have gifts and passions. Could it be that God has placed these loves in our hearts so that we can be his representatives of compassion and change on earth? Could it be that your love of finance could be used in service for others to help them balance their checkbook? Could it be that your love for dressing wounds could be used to bring wholeness to others? This service is inherent to who God is as the One who slow to anger and abounding in steadfast love.
We oftentimes look like the preacher who came upon a car wreck. The victim is bleeding and in pain. We share the Gospel of salvation by grace and call them to submit their lives to Christ. The ambulance shows up on the scene and the person dies. We celebrate and are thankful for the opportunity to share this Great News with this person before they died. And then the EMT turns to us and said, “This young lady would have lived if you had just applied pressure to the wound.”
Our Call to Pray for Healing
Too often we put a premium on the spiritual over the physical. We denigrate the very bodies God has given us. We forget that we are redeemed people in spirit and in body. The resurrection of the body. We will be flesh and blood for eternity with our souls.
We cannot get around the fact that Jesus healed people. He heals people. Too often faith healers lay emphasis on the faith, or lack of faith, as to why people are not healed. This misses the point. The healing comes from God’s good pleasure and good purposes. And so, God calls us as his ministers to pray for healing and to expect it. Yes, we have doctors and nurses and surgeons and MRIs and medicine. And God uses these means for healing. We also believe that God can heal without these. We pray and we go to the doctor. But…we still pray and ask for healing.
There is no guilt here. This is a plea for us to expand and experience an even greater joy in giving our lives away. In using these gifts and passions in the service of others. To see God at work in the service. By serving others in God’s strength, our hearts are expanded as we are expended. Laying our lives down for others. As Christ has done for us. This does not earn our salvation, but confirms, demonstrates, and is inherent to our being saved. We obey as a natural overflow of love for God.
Where can I speak the truths and beauties of the Gospel to others?
What avenues has God given me to serve others as a demonstration of God’s love for others?
What passions and loves do I have that could meet the needs of others?
Who might I pray for right now who needs physical healing?
Am slowly working through Lesslie Newbigin’s “Christian Freedom in the Modern World.” In light of the last post from The Marrow of Modern Divinity, I thought this a mighty helpful teasing out of not only the human relationship we were intended to have but also the ultimate relationship of God to his people.
When I turn from dealing with natual objects to dealing with another person, I am in a quite new world. I am no longer in the position of a subject dealing with objects; I am no longer the single centre of decision and will, and a centre which is inaccessible to my will in a way that nothing in the natural world can ever be. I am in the presence, therefore, of something which can resist me finally in a way no natural force can, with something which can hide itself from me as no natural secret can. A secret of the natural world can in the end be wrested from it by persistent and painstaking research. THe simplest secret of my friend’s will towards me can never be so reached. I can only know it when he chooses to speak–he, a new subject not in my control.
It is this quality of ultimate resistance which is a big part of true friendship. Loneliness, the terrible loneliness of the egocentric man, means, above all, being without any such resistances. It means being the sole subject in a world which is all objects, being alone on a wide sea where one can go everywhere and see everything, where no path is closed and nothing will ever finally resist, where one is always at the centre of the world with a vast horizon all around. The joy of friendship, or a large part of it, is the knowledge that my friend is not in my power, that he is not merely one of the objects in my world, but that he can do to me what only another subject can do–challenge and resist me.
So it is with any and all relationships we have or hope to have. Blissful infatuation eventually gives way to the battle of the wills. Rather than being frustrated, we can embrace the joy and secret and challenge of being vulnerable and enjoying the fact that another subject willingly opens up his/her life to me.
In the same way, we cannot study God as though he is an object. We receive his self-disclosure as an act of grace and opportunity. We relish the secrets he reveals to us when he wants and how he wants. We cannot shake our fists when he is not ours to command.
Like a long, boring letter or conversation, there’s a tendency to tune out. I pray I haven’t bored you by my long silence. Life has been full of many winding turns over the last year and I am just now getting my feet under me. I am re-thinking and re-tooling my blogging and writing.
I would like for you to enter the conversation and be a part of this part process blog, part resourcing blog, part rumination blog. Would you help me by sending me questions or topics you’d like me to deal with? You can send me an email or make a comment on this post.
I wait. . .