Tomorrow we’re kicking off a new series that we’re calling “A Day in the Life.” We’ve done this for the sake of segmenting and organizing in our minds and in our worship the way that we’re walking through the Gospel of Mark. This is really Part 2 of a series that has been called “the Gospel of Mark” for nearly two thousand years. We’re really going to start digging in. But how do we do that? How do we read and understand and benefit from Mark? I’ve written about this briefly already, but I have a bit more to say. Don’t I always? We can and do read Mark in at least three ways: Historically, Theologically, and Narratively.
First, we read the story historically. We read the accounts looking at the details and the facts of the account. For instance, we get to know a number of details and facts about what is going on in our sermon text for tomorrow (Mark 1:14-20). Jesus begins his public ministry after John is put in prison by Herod. This immediately sets a context for his ministry that is persecution and hatred. The forerunner is locked up for preaching, what is going to happen? Yet, here he comes Jesus preaching the same gospel story that John preached. We also get to know the disciples whom Jesus called. They may have been fisherman, but they were no fools. These were successful, middle-class fisherman who had employees. As we read the story historically, we see the who and where and when and how of the things that are going on.
Then, we read the story theologically. There are a number of ways we can dissect this way of reading the Bible. But when we talk about reading the story theologically, we’re asking questions: What does this mean? When Jesus says that the Kingdom of God is at hand, what does this mean? Such a good Lutheran question as this, leads us to understand that “the kingdom of God” refers to the reign of God in the hearts and lives of his people and in the world is beginning to move. Jesus is not referring to a realm, but rather to the rule and reign of God. We seek to understand and unpack works like “repent” (which means to turn) and like “believe” (which means to trust). We also seek to see what doctrines of Scripture are taught here. We might try to categorize the text into the law and the gospel. As we read the story theologically, we work to see what we learn about God and about people and put it into neat, systematic, organized categories for understanding.
These first two ways of reading provide useful insights and encouragements from the Scripture. But in some ways, they lack something. If we just read these things historically, the question must become “Who cares? Why does this history matter to me?” Reading the Bible as a history text is not enough. Nor is reading it theologically. If all we do is treat the Bible as an index of biblical teachings, then we take it a cold slab a dissect its teaching. A teaching about God and about people that is not personal, does us no good. We have to read it more deeply than just as a theological text.
The whole of Scripture is a grand narrative that sweeps us up into its story so that their story is now your story too.
That’s why reading the Bible and especially the gospels narratively is such an important thing. See, we understand the power of a story. They hold more than entertainment value. For better or for worse movies recognize this. They aren’t just telling us a story to merely entertain us. They tell us stories to make us laugh or cry or scream; to evoke something in us. They tell us stories to form us and to change our thinking about things (movies watcher’s beware!). Aesop told stories to teach important lessons that still form and shape. Stories draw us into them so that we immediately make them also powerful as we become a part of the story. We take sides. We make applications. That’s the power of stories. The gospels operate in the same way if we will let them. The gospels will draw us into them so that sometimes we’re enraged at those who oppose Jesus. At other times, we want to drop our nets and follow Jesus. Sometimes we’re confused with the disciples. Sometimes our hearts swell with hope as we hear for ourselves that the Kingdom of God is at hand. Other times, our hearts are instructed and taught.
Here’s my challenge to you as we make our way through Mark. Read it as a story. Don’t try to dissect it. Don’t treat it as mere history. Just read the story and let it draw you into it. Because this is not just the narrative account of Jesus’ life and ministry. This is not just the narrative account of Jesus dealing with opposition and working to form his disciples. This is your story too. The whole of Scripture is a grand narrative that sweeps us up into its story so that their story is now your story too.