Sermon: Following Jesus

Lectionary: Proper 8(C)

Text: Luke 9:51-62

Sermon

After Jesus provided food for more than five thousand people, expectation of a conquering Messiah was high. But instead of announcing a conquering kingdom, Jesus told his disciples that he would suffer and be killed. He said to them, “If any wish to come after me, let them deny themselves and take up their cross daily and follow me. ²⁴ For those who want to save their life will lose it, and those who lose their life for my sake will save it. ²⁵ For what does it profit them if they gain the whole world but lose or forfeit themselves?” (Luke 9:23-25 NRSVue)

Following this Peter, James, and John accompanied Jesus where he was transfigured atop a mountain and where Moses and Elijah appeared next to Jesus. They heard a voice from a cloud speak to them saying, “This is my Son, my Chosen, listen to him.” (Luke 9:35b)

These events provide key narrative contexts through which today’s gospel reading can be interpreted. “Whose words and actions do we follow?” and “What does following Jesus mean?” are the implied questions beneath what we heard.

From a literary perspective, the reading today contains strong echoes and allusions to several stories concerning the last days of Elijah and the call of Elisha.[1]

2 Kings 2:1 begins, “Now when the LORD was about to take Elijah up to heaven…” echoing what Luke wrote, “When the days drew near for him to be taken up…”

In 2 Kings 1, Elijah calls down fire from heaven to destroy two groups of Samaritan messengers.

In the call of Elisha found in 1 Kings 19, Elisha is called while plowing a field. Elisha says to Elijah, “Let me kiss my father and my mother, then I will follow you.” Elijah gives permission for Elisha to do so.

Elijah and Elisha are two prophets who preside over a period in Israel’s history where God works visibly and mightily to provide for and intervene on Israel’s behalf.

Jesus’ miraculous feeding of a crowd, warnings about costs of following him, his transfiguration, and his announcement of his imminent “being taken up” signaled to the disciples that something big was about to happen. However, the path and destination of Jesus would be quite different from what the disciples hoped for and expected.

Luke 9:51 to 19:28 is the largest unit in the Lucan gospel. It is referred to as the travel document or narrative since it details Jesus’ movement from Galilee to where he enters Jerusalem on what we call the Triumphal Entry. This section is Luke’s collection of events and teachings of Jesus to future disciples about what it means to follow Jesus and carry on the work of his gospel.

Let’s dig into today’s text more closely and see what else we might uncover.

First point to note is that when Jesus is rejected by a Samaritan village, he just moves on. James and John wanted to respond with violence and vengeance, as Elijah had done in their history, but Jesus does not permit it. Luke attributes the rejection due to Jesus having set his face toward Jerusalem. What this means is that the Samaritans appear to have rejected Jesus because of his convictions and what he expected to happen once he got to Jerusalem.

Some questions for us regarding this are, how willing are we to walk away from rejection without responding in kind or worse? Are we willing to let go of violence and vengeance altogether as a response, even when it challenges and threatens our core convictions? Are we willing to respect the freedom and agency of others and not attempt to force our beliefs and ways onto those who aren’t willing?

The next part of the reading contains three interactions. The first and third are about an individual coming to Jesus asking to follow him. The middle one is Jesus calling a person to follow him.

Let’s review the first interaction:

⁵⁷ As they were going along the road, someone said to him, “I will follow you wherever you go.” ⁵⁸ And Jesus said to him, “Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay his head.” (Luke 9:57-58)

This can be interpreted as Jesus describing some of the privations that might be experienced because of following him. It might be Jesus asking if this individual has counted the costs. It might be a naïve individual, upon seeing the popularity of Jesus, wants to join the bandwagon.

But there could be more. Jesus’ reply uses the term “foxes” and “birds of the air.” The “fox” was a symbol for Ammonites, and Jesus called Herod Antipas “that fox.” The “birds of the air” was a phrase used to refer to gentile nations.[2] In a veiled fashion, Jesus may have been querying this would-be follower if he really wanted to follow someone who was against the political and power structures of the world. Perhaps this individual was politically connected, or perhaps thought Jesus could be the means to it. Jesus dismantles any kind of political and power ambitions of this person.

For us, the same question is posed. Do we see Jesus and Christianity as a means for acquiring political power and wealth. Because if so, we are misguided. If someone is promising that kind of influence, we should be questioning whether the Christianity they espouse is the one of Jesus Christ of Nazareth, or something else.

The second interaction reads as follows:

 ⁵⁹ To another he said, “Follow me.” But he said, “Lord, first let me go and bury my father.” ⁶⁰ And Jesus said to him, “Let the dead bury their own dead, but as for you, go and proclaim the kingdom of God.” (Luke 9:59-60)

This has caused consternation among interpreters. On the one hand, interpreters have taken this to be entirely metaphorical, speaking about spiritual life and death. On the other hand, interpreters refer to a cultural practice of multiple burying events and interpret this text as referring to a second burial after the body has fully decomposed.

However, Levine, Brettler, and Bailey state that the phrasing used here strongly implies that no one has died yet.[3],[4] They explain that “Let me go and bury” is a Middle Eastern idiom used to mean “let me go and serve my father while he is alive.” Honoring one’s parents is part of the Ten Commandments, given by Moses. It is an important pillar in maintaining family and community. What Jesus is telling this individual is that following him supersedes cultural values, it supersedes even what Moses wrote down as words received from God.

But reading between the lines, it sounds like this individual is making excuses. He seems to want the praise and acknowledgment of following Jesus, but on his own terms. He wants to follow Jesus only when it is convenient.

The third interaction has some similarities to the previous. This reads:

⁶¹ Another said, “I will follow you, Lord, but let me first say farewell to those at my home.” ⁶² And Jesus said to him, “No one who puts a hand to the plow and looks back is fit for the kingdom of God.” (Luke 9:61-62)

Whereas Elijah allowed Elisha to go back to his father and mother and leave plowing, in this text Jesus does not. Just as Jesus is greater than Moses, Jesus is greater than Elijah. The precedent set by Elijah in his call to Elisha as disciple is superseded by Jesus making new and greater demands of his disciples.

We might wonder why Jesus doesn’t even allow a quick farewell. The problem is how a Greek word is translated and what we think that means. The word ἀποτάξασθαι is translated “say farewell” here but it is better translated “take leave of” (which is how this word is translated everywhere else in the New Testament) and which can also mean “renounce.” Kenneth Bailey writes that what this means in practice is that the person is asking to return to his home and community and ask for permission to leave and follow Jesus, knowing full well that the community will not.[5]

Like the second individual, the third individual expresses performative discipleship. He wants the accolades and admiration of those who are watching and listening, but he knows that at the end of the day, he does not have to give up anything.

Taken together, our reading indicates several aspects of following Jesus. It opposes power, might, wealth, violence and vengeance upon which the world’s political, social, economic, and religious systems are built. The way of Jesus’ gospel of peace, love, and inclusion supersedes all previous religious and spiritual traditions. Following Jesus may mean having to renounce community and family ties, if they are opposed to his ways. Following Jesus is not a road to comfort, power, and wealth. It can lead to rejection, persecution, and death.

In the three dialogues Jesus had with would-be disciples, their response is not recorded. Luke asks his readers to place themselves — us —in their places. How will we respond?

References

Bailey, K. E. (1976, 1980). Poet & Peasant and Through Peasant Eyes (Combined Edition). Grand Rapids, MI: William B. Eerdmans.

Levine, A.-J., & Brettler, M. Z. (2011, 2017). The Jewish Annotated New Testament, 2nd ed. Oxford, NY: Oxford University Press.

 

 

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[1] 1 Kings 19:15-21; 2 Kings 1:2-16, 2:1-12.

[2] (Bailey, 1976, 1980)

[3] (Levine & Brettler, 2011, 2017)

[4]  (Bailey, 1976, 1980)

[5] (Bailey, 1976, 1980)

Sermon: Power Over the Demons of Empire

Lectionary Year C, Proper 7 (12)

Text: Luke 8:26-39

Exorcism of the Gerasene Demoniac

As the fire of the Holy Spirit given at Pentecost continued to empower and encourage the disciples, they spread the good news of Jesus Christ throughout Jerusalem, Judea, and even to Samaria. But was the gospel limited to Jews and those who converted to Judaism? Was the gospel another interpretation of Judaism, or was it destined to become something else? Did Jesus set any example or precedent in bringing his work and message outside of the Jews?

This year’s lectionary readings do not include the development of the first-generation Christians found in the book of Acts. But today’s gospel reading from Luke could be interpreted as both a foreshadowing and a summary of what Luke will elaborate upon in his second volume, the book of the Acts of the Apostles.

In the Lucan text, prior to our reading, Jesus told two parables. One was the parable of the sower, and the second was the parable of the lit lamp. Both parables are interested in how the gospel is spread and received. We might see today’s reading as an illustration of the concepts found in the parables.

Some time after that, Jesus decides to take his disciples from one side of the lake to the other side. During the sailing, they are caught in a sudden storm, which Jesus calms and the disciples are awed and amazed. This showed Jesus’ command of natural forces, and more specifically the sea, which to the ancient mind was often associated with primordial chaos and the abyss, the dwelling place of demons.

With this brief background and setting the scene, we are ready to look more closely into today’s text.

The first detail to note is that they sailed to the Gerasenes’ land and that Luke specifically adds that it “is across the lake from Galilee.” Archaeologists and scholars aren’t sure why Luke uses Gerasa, which if the city is intended, is about 30 miles away from the lake. Perhaps Luke used the name because it was one of the most prominent cities in the area and would be better known than a more obscure one. The city itself was thoroughly Hellenistic and Roman. Luke’s use of “across the lake” adds to the emphasis that what will be narrated is thoroughly outside Jewish territory. One commentary noted that it was so outside the borders of acceptable Jewish travel that not even the religious leaders monitoring Jesus accompanied him to keep tabs on him.

The next detail to note is how the man (who is unnamed) addresses Jesus. This man calls Jesus “Son of the Most High God.” Note, too, that in Luke chapter 4, when Jesus encounters another man with a demon, this man addresses Jesus with a similar title, “the holy one from God.” In this case, the setting was a Jewish synagogue. The difference, as minor as it might sound to our ears, is a huge difference. “The holy one from God” is most likely one of Jewish descriptions for the Messiah. “Son of the Most Hight God” was a title used by Romans for Caesar.

Then Jesus asks the man for his name. The reply given is “Legion.” The first point to note is that it was believed that using the name of an entity conferred power over them. So, the man tries to use the true identity and title of Jesus to gain power over him. But instead, Jesus asks the name of the man, and he is forced to give away his name. In this power struggle, it is shown that Jesus is more powerful than the demons.

The second point to note is that legion is a Roman military term, denoting a large unit of soldiers, numbering 5,000 to 6,000 in strength. By contrasting the power of a Roman legion to Jesus, it shows that Jesus’ power can conquer Rome and the empire. It may also imply that the man’s condition is caused by the empire and its powers. Empires and politics always oppress the many so that a few can enjoy its benefits and pleasures.

To show further that Jesus is in command, the demons must ask permission of Jesus to take any further action. And their request is to be sent to the large herd of pigs nearby. When the demons enter the pigs, they run to the sea and drown themselves. The demons ironically end up in the abyss which they were trying to avoid.

This area was also known for the agriculture necessary to feed the Roman armies in the area. By mentioning the herd of pigs, the narrative further emphasizes the foreignness of this land. No respectable Jew would come anywhere close to pigs, yet here Jesus is not too far from them.

Readers have been troubled by Jesus allowing the destruction of so many pigs, and there is no good answer. But if we read it as symbolizing a power struggle and demonstration of Jesus’ strength over creation, it may not make it more palatable to our sensibilities, but it may help us understand the message that was intended.

The Jews of that time are known to refer to Rome and Romans as pigs and swine. Pigs and swine were considered unclean and unholy. It would not have troubled Jews if an entire herd of swine drowned themselves. It might even be a cause for celebration, having both symbolically and economically ruined the Romans.

The scene moves forward and now the man who was formerly naked, homeless, and unable to control himself is sitting at the feet of Jesus, clothed and in control of himself. The position in which he is pictured is that of a disciple learning from a teacher.

When the people of the surrounding area come to see what has happened and see this change, they are in awe. Those who saw Jeus’ power restore the man described to others how the event transpired. And then they were all filled with fear and asked Jesus to leave the area.

There are a few more things to note on this point. First, the gospel of Jesus Christ is not good news to everyone. It can cause some to recoil and turn away. Perhaps the people could only see economic devastation that Jesus caused and could not or would not see alternatives to their future. Secondly, the gospel often does result in social, economic, religious, and political turmoil. It is often easier to live with the devil (or demon) that we know than to be thrown into a completely new and unknown situation. Thirdly, notice that Jesus simply accepts the peoples’ request. He respects their choice and does not try to force himself on them.

As Jesus and the disciples prepare to leave, the man asks to be taken along. But Jesus says, “Return home and tell the story of what God has done for you.” And that is what he did. The man is restored to social belonging, given a home, and given a mission.

Here we see two ways of participating in the gospel work. The first is to go tell the story of how Jesus has changed your life. This witnessing activity plants seeds. The second way is through the process of discipleship, one learns how to tend to the seeds that germinate, sprout, and grow. The man was sent to plant seeds. The disciples returned with Jesus to continue to learn his ways so that they could become caretakers of the early Christian church.

I think that this narrative of the demon possessed man and Jesus is a deliberate satire aiming several pillars of the Roman empire, starting with its head, Caesar, moving to its military, and then to its economy. It shows that Jesus Christ is greater than Rome. It shows that the gospel flips on its head those things that the empire values. The gospel extends beyond a small region or people group, encompassing more than the Roman empire. However, it also reveals that the gospel is not always welcomed. That is to be expected, and one should not force the gospel onto others.

The gospel is opposed to empire, in whatever form and age it appears. Are we on the side of the oppressed or the oppressors? Are we more interested in preserving our comfort at the expense of the humanity of others? How much do the demons of power, privilege, wealth, comfort, respectability, fear, anxiety, and so on, control our decisions and our lives?

May Christ give us the ability to trust him to free us from our bondage to the demons of this world so that we can become fully human, created in the image of God.