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.