“Down from the Mountain”

Luke 9:37–51

In this section of his gospel, Luke strings a series of short encounters with Jesus together to clarify the path by which Jesus will glory God and restore God’s reign. Each of these events or encounters highlights the majesty of Jesus and is contrasted with the failures of his disciples.

First we are told that Jesus, Peter, James and John come down from their mountaintop experience. The three were given a glimpse of Jesus’ majesty. Jesus’ face had changed so that it shined like the sun and his clothes became bright like lightning (Mt.17:2, Lk 9:29). Moses and Elijah had appeared talking to Jesus about his 'departure or Exodus’ that would be fulfilled in Jerusalem. A cloud covered them and a voice confirmed that Jesus was God’s unique son to whom they were listen.

At the foot of the mountain a large crowd meets Jesus. From the crowd a man cries out, “Teacher, I beg you to help my only son. A spirit seizes him; he screams, then he shakes and foams at the mouth. The spirit rarely leaves him and it is destroying him.” The man had begged Jesus’ disciples, but they had failed to drive the demon out. We get a sense of the ‘powerlessness’ of the disciples which is contrasted with the power of the demon who seizes the boy, it rarely leaves him and its destroying the life of this man’s ‘one and only’ son.  

Surprisingly, Jesus renounces that present generation as ‘unbelieving and perverse’ (See Deut. 32:20). He appears 'weary and even frustrated with them' when he says, “How long must I put up with you? Bring me your son.” The demon throws the boy to the ground, but Jesus rebukes spirit, heals the boy and restores him to his father.  Now the destructive power of the demon is contrasted with the far greater power of Jesus to liberate the boy and restore him to his father. The crowd is amazed at the ‘majesty or greatness’ of God. The demonic power is overcome by the power of Jesus which depicts the ‘greatness or majesty of God’. Peter, James and John had seen in Jesus on the mountain something of the 'majesty of God' and now that same 'majesty' is witnessed by the crowd in Jesus’ healing of the boy and restoring him to his father (Luke 9:43, 2 Peter 1:16-18).

As the crowd marveled at what Jesus did, which far surpassed the power of the demon, Jesus instructed his disciples. Peter, James and John had been told by the ‘Voice’ from heaven to listen to God’s Son, Jesus. Now Jesus tells them to listen carefully as he tells them that, “the Son of Man is going to be delivered into the human hands” (Lk.9:35-36, 44-45). Yet again, they hear his words at one level but fail to understand at another. Having failed to deliver the demonized boy, the disciples now fail to comprehend the meaning of Jesus’ statement about his betrayal. The meaning remained hidden from them. Evidently, they were thought they would look ‘small and foolish’ because they were afraid to ask Jesus to help them understand what he meant.

In Luke's gospel after their failures to understand Jesus' statement about his betrayal we find the disciples 'caught up' in an argument. Even after their failures they are, of all things, arguing over which of them would be the greatest. Who will be the 'big man’ among them and Jesus is clearing aware of what they arguing about (9:46-47). In contrast Jesus confronts them with what he considers the ‘true path of greatness’ in God's kingdom! To make his point Jesus takes a little child and has the little child stand beside him. Jesus tells them that to welcome a ‘little child’ in Jesus’ name is to welcome Jesus and to welcome Jesus is to welcome the one who sent Jesus. According to Jesus this is the way of greatness. The 'least will be the greatest' and to be big you have to 'treat the small and insignificant' as 'big and important'. To welcome those otherwise considered insignificant is 'welcome Jesus and the Father who sent him' and this is the path of greatness. Greatness is evidenced in our care and concern for those who can never repay or elevate us in the eyes of others. In other words if we want to be ‘big’ we must become ‘small’ (9:48).

Their failure to understand Jesus’ way of greatness blinds them to the ‘way of the cross’ and therefore the resurrection.  They have been hand selected by Jesus, but they want to be superior to their own brothers. Then the ‘Apostle John’ speaks to Jesus about someone outside their group who was casting out demons in Jesus’ name. This man was doing what the disciples had been doing, but were incapable of doing in the incident with the father's only son (9:1, 40). Because this person wasn’t ‘one of them’ the disciples had tried unsuccessfully to stop him. They failed to comprehend the Jesus’ death. They had failed to understand 'the way of greatness' Jesus had laid out for them and now we are told that the disciples had opposed someone who was successfully driving out demons in Jesus’ name. Jesus tells them, “Do not stop him,” and went on to say, “Whoever is not against you is for you.” They needed to delight in those doing the work of liberating the oppressed in Jesus’ name’. They were to glory in the fact that people were being 'set free' in the name of Jesus! Again they are more concerned for their own status and power than the glory of Jesus and the good of others. 

Now with this in mind, Luke’s gospel now takes a dramatic shift towards the advancement of Jesus’ kingdom purpose. Jesus resolutely sets out now for Jerusalem. Having revealed to his disciples his true identity as the ‘Son of God’ and after their experience on the ‘Mount of Transfiguration’ Jesus now sets his path towards Jerusalem and the cross. It is the path of glorification for Jesus will come through the humiliation of the cross. This is the path by which Jesus will bring to fulfillment the ‘New Exodus’ in Jerusalem.  

As the time approached for him to be taken up to heaven, Jesus resolutely set out for Jerusalem.  (Luke 9:51)

 

The Cloud and the Voice (LK 9:28-37)!

The Story of Jesus: The people of Israel were living under Roman rule and they were crying out and longing for God to send an 'anointed king' to rescue them. Jesus, not what they had expected, who was announced by John the Baptist, anointed by the Spirit and confirmed to be the ‘Son of God’ by the voice from heaven at his baptism (Luke 3:22). Jesus was led into the wilderness where he overcame the devil’s temptations and he came back in the power of the Spirit proclaiming the ‘kingdom of God’. He gathered a new twelve around himself. Jesus demonstrated his power and authority over demons, over sin, sickness and even death itself. In the previous story in Luke, Peter confessed that Jesus was the ‘Christ of God’. Jesus told them to keep quiet about this and further confused them by saying that the, “Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and he must be killed and on the third day be raised to life.” He also told them all: “If anyone would come after me, he must deny himself and take up his cross daily and follow me (9:22-23).

The story of the ‘Transfiguration of Jesus’ follows the story of ‘Peter’s confession’ in each synoptic gospel. Mark and Matthew say it happened six days after Jesus spoke of the ‘coming kingdom’. Yet, Luke says it was “about eight days” later, so they may have set out six or seven days after the saying and they may have started to climb the mountain on the eighth day. The six-day reference may be to draw a parallel between the transfiguration and Moses preparing to receive the law on Mount Sinai.

So in the ‘transfiguration story’ Jesus took Peter, James and John with him and went up onto a mountain. This was a significant climb since Matthew and Mark say it was a ‘high mountain’ (Mt.17:1, Mk.9:2). Luke’s exclusively emphasizes Jesus taking Peter, James and John up the mountain to pray and that Jesus was praying when ‘his glory’ was revealed (Luke 9:28, 32). As he prayed the appearance of his face changed, and his clothes became as bright as a flash of lightning (Luke 9:29). Matthew says Jesus’ face shone like the sun. Both Matthew and Mark tell us Jesus was ‘transfigured’; a word from which we get the word ‘metamorphoses’.  Peter and John testify elsewhere (2 Pet. 1:16–18; John 1:14) of the ‘transfiguration’ as a revealing of Jesus' divine nature which was concealed during his earthly ministry. Here his disciples get a glimpse of the “brightness of His glory” (Heb. 1:3) to be revealed when he would come in Father’s glory and of the holy angels (Luke 9:26, 29, 21:27).

Luke then tells us of two men, Moses and Elijah, who appeared in glorious splendor.  They spoke about Jesus' departure, or his ‘Exodus’, which he was about to bring to fulfillment at Jerusalem. Peter and his companions ‘awake’ from their sleep to see Jesus’ glory and Moses and Elijah standing with Jesus. They see Jesus’ glory in continuity with Moses, Israel’s great deliverer and law-giver, and Elijah, Israel’s great prophet. God used Moses to form Abraham’s children into a nation and Elijah was at the beginning of a series of prophets calling for Israel’s renewal. The far greater Jesus brings bring these traditions together in a ‘New Exodus’ to be fulfilled in Jerusalem. So they get their eyes opened to God’s true King who will bring God’s reign into realization in his death, resurrection, and ascension all of which will be fulfilled in Jerusalem (9:31).

As the men, Moses and Elijah were leaving Peter said to Jesus, “Master, it is good for us to be here. Let us put up three shelters—one for you, one for Moses and one for Elijah.” Luke tells us that Peter didn’t know what he was saying. Jesus had told them how Jesus must suffer many things, be rejected and be killed. Jesus also said that his followers must ‘take up their cross daily’ and follow Jesus. That was heavy and almost incomprehensible message for the disciples. Now Peter was with Jesus, Moses and Elijah and he didn’t want them to prolong the wonder of the moment and so he wanted to build three shelters. However, Jesus was not equal among Moses and Elijah, but that Jesus stood alone in unique relationship with God. Jesus was the one to restore God's reign and bring a reconstituted Israel formed around him to fulfillment. The 'Shekinah Glory’ witnessed by Moses and manifested in the tabernacle and in Solomon’s temple was clearly present in Jesus (9:32, Ex.40:34-35, 1Kings 8:10-11)!

Then while Peter was speaking, a cloud appeared and covered them, and they were afraid as they entered the cloud. Then a voice from the cloud, said, “This is my Son, whom I have chosen; listen to him.” They tremble like Israel at Sinai and the voice from heaven affirms what was previously said at Jesus’ baptism. Luke emphasizes that Jesus is God’s Son, God’s chosen one and that the disciples must must listen to Jesus! Then after the voice had spoken, they found that Jesus was alone. This corresponds with the previous story but here what Peter and his companions failed to comprehend from their dialogue with Jesus, they are now learning by experience. Now as previously instructed (9:21), the disciples kept this to themselves, and told no one at that time what they had seen. The story concludes when the next day they came down from the mountain, and the met a large crowd (9:37).

Luke depicts that through prayer Jesus' glory is revealed and the eyes of his disciples’ were opened to see Jesus’ glory. His appearance and his garments were illuminated and Moses and Elijah, representing the law and the prophets, appear with Jesus. They speak about Jesus' departure (exodus). What Jesus had previously told his disciples would be fulfilled in Jerusalem (Luke 9:22). While Peter wanted to construct shelters and prolong the visit, the story comes to a climax when the cloud (God’s presence) covers them and the voice affirms what had previously been said at Jesus’ baptism (3:22). That Jesus is God's Son is here directed to Jesus’ disciples who had confessed Jesus to be Messiah. The voice confirms Jesus' unique Sonship who ends up alone in the disciples sight. Jesus is God’s Son—and while the way the kingdom would come (cross, resurrection) and the disciples own kingdom role (self-denial, cross-bearing) still didn’t make sense to them, what was clear was that they were to listen to God’s Son, Jesus! 

The 'Christ must Suffer...'

Luke 9:18–27

Here Jesus is praying in private with his disciples. Then Jesus engages them with this question, “who do the crowds say I am?” Luke has already told us how Herod Antipas was perplexed when he heard some saying that Jesus was John raised from the dead, or that Elijah had returned and others that an old prophet had returned from the dead. The disciples confirm that that the crowds were saying what Herod had heard. So the consensus was that Jesus was an extraordinary miracle-working prophet, that had some mysterious and miraculous origin. But Jesus wanted to know just exactly who his own disciples thought he was. Peter steps up and confesses that Jesus is the ‘Christ of God’; the Jewish Messianic king. In first century expectations the Messiah or Christ would be a ‘anointed king’ who would throw off Roman rule, renew the temple worship and restore God’s just rule to Israel (9:18-20).  

In response to Peter’s confession Jesus forbid that they should tell anyone about this. He e explained that the ‘Son of Man’ must suffer many things, be rejected by the elders, the chief priests and the teachers of the law. He went on saying “he must be killed and on the third day be raised to life.”(9:21)

Jesus tells them he must suffer, be rejected and killed, then be raised. Matthew’s gospel highlights their failure to understand the ‘necessity of his death’ and how they missed that he would ‘rise again in three days’. Here Jesus tells them that all who follow him ‘must deny themselves and take up their cross daily’. They would have been shocked by Jesus telling them that he ‘must suffer and die’ and shocking as well would be that they 'must deny themselves’ and be prepared to be executed on a day to day basis (9:22-23).

He went on saying, ‘whoever wants to save their life will lose their life’. On the other hand, 'whoever loses his life for Jesus would save their life’. Jesus disciples were to forsake any commitment to self-preservation, and be prepared daily to embrace the implement of their own public execution. The cross was Rome’s weapon that instilled fear and intimidated people into a passive submission to Rome. So self-denial is at the heart of following ‘King Jesus’ and his ‘way of salvation in Christ’.  In fact, it would be of no value to gain the whole world and lose one’s soul or their very self (9:24-25).

In addition, Jesus exhorts them to be ‘unashamed of him his words’. When the 'Son of Man’ would come in his glory and in the glory of the Father and of the holy angels he would be unashamed of thase who were unashamed of Jesus. The would include being unashamed of Jesus' sufferings and his death on a Roman cross that would precede his ‘resurrection' on the third day.  Jesus concludes by assuring them that ‘some standing there’ would see the kingdom of God before they tasted death! Not all of them, but some of his disciples there before him not die before seeing the ‘kingdom of God’ (9:26-27).

Jesus was concerned about their understanding of his identity and role in God’s kingdom purpose. Jesus had a sense of his unique identity when at 12 years old he was at the temple with the Jewish elders. His ‘Messianic identity’ was later confirmed by the voice from heaven at his baptism. But, he didn’t go around saying, ‘I’m the Messiah’. His role as Messiah was so different from common expectations that even John the Baptist was confused about Jesus. Jesus needed time to impart the true messianic role and the meaning of his life to his chosen disciples would would carry his message. 

Now, to Herod and to the crowds Jesus was a prophet, whose miracles far exceeded any other prophet. To them Jesus was a prophet somewhere on the continuum from Elijah to John the Baptist and had likely come back from death. Some said he was Elijah, who according to Malachi 4:5 would return before ‘the great and terrible day of the Lord’. Either way, Jesus would usher in some great act of God to radically alter Israelite society and overthrown the rule of Herod and the Romans.  Furthermore, Jesus was proclaiming God’s kingdom would come in dramatic way in his own near future.

Jesus was very different than his disciples’ expectations, but they did recognize him as the Messiah. Not only had Jesus manifested his authority and power over everything seen and unseen, but he had even enabled his disciples to experience that power working through them. This was a revolutionary taste of the sovereign rule of God that Jesus was bringing about. Jesus tells the twelve of his pending death, and that they must be prepared to face their own humiliating demise as well. This wouldn't have confused the twelve and wouldn't seem to them to be 'good news'. When God’s kingdom breaks into the present they were not to seek to save their own lives, but be prepared to lose their lives. 

Jesus had asked who they thought he was and as soon as they acknowledge him to be the Messiah he tells them of the necessity of his death. Jesus then challenged them to consider that following him would be an all or nothing proposition. These were such surprising truths that Jesus made them known to his disciples in the context of prayer!

Power and Partnership (Luke 9:1-17)

In this story Jesus gives his twelve hand-selected disciples his power and authority over demons and diseases.  Jesus sends them out equipped with his power to preach the kingdom and heal the sick (9:1-2).  They were to trust God because Jesus instructed them to take no staff, no bag, no bread, no money, and no extra shirt on their journey. They were to find a house and stay there until they left that town. If a town failed to welcome them, they were to shake the dust from their feet as a testimony against them. This is what Jews were known to do when returning from Gentile areas. Jesus was pushing them to exercise his authority and to trust God’s provisions. God would provide for them through the generosity of those to whom they were bringing their kingdom gospel. So off they went from village to village, preaching the kingdom and healing the people (9:4-6). Jesus wouldn't be physically with them, but his authority and power would be operating through them.

Herod Antipas, who ruled Galilee, heard about the exorcisms and the healings and he was perplexed. Jesus had avoided Herod, but now with his disciples expanding Jesus’ mission Herod must have been feeling threatened. Herod was curious and perplexed. Who was causing this commotion? Was this John the Baptist returned from the dead as some said? Was this Elijah reappeared or an old prophet raised from the dead? Herod had beheaded John, so he wanted to know what was up and he tried to see Jesus (9:7-9).

When the apostles returned from their trip they were anxious to tell Jesus what they had done. So they withdrew to the town of Bethsaida. Both atthew and Mark tell us they went by boat and that the crowd found out about this and they were waiting for Jesus when they arrived. Jesus welcomed the crowd and preached to them. He also healed all those who were in need of healing. Jesus wanted time with his disciples, but he was happy to minister to the crowd and this continued until late in the afternoon (9:10-12).

Then the twelve tell Jesus, a bit overconfident after their journey, send the crowd away to find food and lodging. They were in a remote place and they couldn’t accommodate the crowd or feed them considering they only had five loaves of bread and two fish. But Jesus tells the twelve to give the crowd food to eat. They know they don’t have enough food for the crowd unless they buy some food and John tells us that it would have taken eight months wages to buy enough for everyone in the crowd just have a bite (John 6:7).    

Jesus tells his disciples to feed the 5000 plus people. This sounds like Elisha telling his servant to feed 100 men with 20 small loaves of bread (2 Kings 4:42-44). Gehazi didn't think it was enough, but they all ate and were satisfied. Now this crowd was at least 50 times larger and they only had five loaves. Jesus tells his disciples to seat the crowd in groups of fifty. So there were 5000 men plus organized into 100 plus groups of 50 each. Jesus simply takes what they had, thanks God, blessed and broke it. He gives it to his disciples to give to the people and miraculously they all had enough and were satisfied. There were even twelve baskets of leftovers for the disciples. Some of the terms here remind me of when when Moses’ father-in-law told Moses to select capable men and divide the people into groups of thousands, hundreds, fifties and tens (Exodus 18). The capable men were given oversight to elevate some of the work that was weighing on Moses. Clearly, in this story we find Jesus beginning to transition responsibility for his ministry to his own chosen disciples.  

Jesus’ disciples were to engage in Jesus’ kingdom building work. So we find Jesus empowering his closest followers to participate in proclaiming God’s kingdom and healing the sick. They were to rely entirely on the provision of others, although this particular trip wasn’t necessarily the only New Testament model. In Acts we find the early church selling property, pooling their resources, and carrying provisions. What we can learn from this is that all of Jesus’ followers everywhere need to trust God to provide for and empower their kingdom work.  

They lacked the food or the money to buy enough food for the crowd. But Jesus wanted them to trust God just as they had trusted God on their mission trip. They give Jesus the food they had and Jesus thanked God, blessed it, broke it and gave it to his disciples to distribute to the crowd. Moreover, Jesus multiplied what they had so that crowd received their fill and were satisfied! Then at the end of the day there were even twelve baskets of leftovers for the disciples. Luke describes this feeding in the words normally associated with the Lord’s Supper. So in the story Jesus empowers his disciples and enables them to meet the needs of people as part of Jesus' kingdom work (9:12-17). 

"A Reasonable Delay" (Luke 8:40-56)

In Luke 8 we’ve seen Jesus’ authority over the ‘wind and waves’ and over the ‘unseen spiritual forces’. In this story we see the authority of Jesus over ‘sickness and death’. See Luke 8:40–56. 

 In this story, Jairus, the synagogue ruler is desperate. He comes to Jesus, not to find fault as many religious leaders did, but heart-broken over his dying daughter. The girl is twelve years old and she’s Jairus’ only daughter. Jairus seeks out Jesus and falls at Jesus' feet pleading for Jesus to heal his dying daughter. That Jairus humbles himself before Jesus is remarkable considering that Jewish leaders where often opposed to Jesus. Jairus pleads with Jesus demonstrating both a sense of dependency and a sense of urgency.

Jesus heads out towards Jairus’ house, and as he went the crowd was pressing in him. Among the crowd was a woman who had been subject to bleeding for twelve years. No one could heal her and her bleeding made her unclean. This meant that she was forced to live an isolated life separated from community. Seeking to be anonymous she comes up behind Jesus and touches his cloak. Instantly, her bleeding stopped and Jesus asks, “Who touched me?” Everyone denied it and Peter said incredulously, “Master, the crowd is pressing against you.”  But Jesus insisted that he’d been touched for power had gone out from him. Realizing she was detected, she falls trembling at Jesus’ feet unaware of how Jesus would react. She tells everyone why she had touched Jesus and how she was instantly healed. Then Jesus calling her ‘Daughter’, that her faith had healed her and to go in peace (8:43-48).  

Before Jesus finished talking a messenger from Jarius’ house arrives and tells Jairus that his daughter has died. Now his daughter is dead, and this woman whose condition was serious but not urgent had delayed Jesus. Surely Jairus would have been tempted to question Jesus and to resent the woman. Jairus had been trusting Jesus to heal his dying daughter, but now Jesus challenges him 'not to fear' but to believe that Jesus could 'raise her from the dead’. The incident delayed Jesus, but it also was a testimony to Jairus of a faith that touches Jesus and his restorative power. Now, Jairus needs to tell himself that if this woman was healed by touching Jesus’ cloak, what could happen if Jesus voluntarily goes to Jairus' house to touch the dead girl? Jairus would have known that God had enabled Elijah and Elisha to restore the lives of two young boys (1 Kings 17:17–24; 2 Kings 4:18–37). Could Jesus do the same thing for Jairus?

Luke highlights Jesus’ care for a woman who most people overlooked. Her condition rendered her culturally and religiously excluded from community for twelve years. Jesus was as concerned for her as he was for ruler of the synagogue. This woman had physically suffered and lived in isolation for twelve years. Yet, Jesus stops and rewards her faith. She sought to remain anonymous, but by bringing the event out into the open Jesus made it possible for her to reconnect with the local community. Jesus shows no favouritism here. The synagogue ruler would need exercise the kind of faith that the woman had demonstrated. Jesus called the woman ‘daughter’ and if Jairus would believe Jesus his own daughter would be healed as well.

When they arrive at Jairus’ house, Jesus only allows Peter, John and James, and the child’s parents inside. Jesus tells the mourners to stop wailing because the girl is not dead but asleep. But they laugh because they know that she is dead (8:51-54). When inside the house Jesus touches the girl telling her to get up like a parent might wake a child from sleep. The girl’s spirit returns to her body, she stands up, and Jesus tells them to give her something to eat. Then Jesus ‘orders’ the astonished parents not to tell anyone what had happened. Remember that between the crowds and the growing opposition from the political and religious leaders it was getting increasingly difficult for Jesus to move around.

In the story the Jesus calls he woman ‘daughter’ and commends her for her faith. Then Jesus challenges Jairus to believe that Jesus can restore Jairus’ daughter even from death. The healing of Jairus’ daughter was delayed, but the healing of the woman was to be an aid to Jarius. If just touching Jesus could heal the woman, than what could happen if Jesus himself touches Jairus’ dead little girl? Note that touching the bleeding woman would have made Jesus ‘unclean’, which is likely why the woman sought to remain hidden. Touching the dead girl, would have also made Jesus unclean, but Jesus went against the taboo in order to impart life and restoration.

Luke’s gospel and this story in particular demonstrate the ‘love and compassion of Jesus’ for women. Here Jesus takes their ritual pollution upon himself in order to enable them to overcome sickness and death. Jesus values them and reaches out bringing life to an otherwise hopeless situation. Even today, Jesus reaches out to us with all our ills and problems encouraging us to not be afraid. Into an otherwise hopeless situation our Lord Jesus exercises his authority over ‘sickness and death’ and both the twelve year old girl and the woman who suffered for twelve years receive Jesus’ health and wholeness. 

"Begging Jesus" (Luke 8:26-39)!

After a brief period of calm, Jesus and his disciples cross the lake to the other side. While there is some dispute as to the exact location what is clear is that this is a Gentile area on the eastern shore of the Sea of Galilee.   Luke 8:26–39

Imagine the disciples sailing across the lake after Jesus had calmed the hurricane like storm. They're rowing their boat on the glassy sea and they’re discussing among themselves ‘who is this that the wind and waves obey’? (7:49, 8:25) How do they explain that their miracle-working Rabbi can speak to the wind and waves and they obey him. 

The twelve would have been traumatized by their near death experience, but elated that Jesus delivered from the storm. They’re perplexed that the 'wind and waves’ obey Jesus, particularly since in the Psalms it is God who calms the seas and at creation it is God who brings order out of the chaotic seas. (Genesis 1, Psalm 65:7, 107:29) So they’re in the boat drenched by the sea, both amazed and 'afraid’ because the Rabbi they’re following speaks to the ‘wind and waves’ and they obey him.

The howling wind had ceased, and the turbulent waves were still, but as they approach the shore they hear a man yelling. They’re discussion about this one who calms the storm is interrupted the shouting of a demon-possessed man who runs up and falls at Jesus feet. The man is naked and he’s shouting, “What do you want with me, Jesus, Son of the Most High God? I beg you, don’t torture me!”  He's unrestrained and he can break chains, but the demonic presence seizes him and drives him into isolated places among the tombs. The disciples look up to see this naked demonized gentile and there are tombs in the background and a herd of 2000 pigs on the hillside (Mark 5:13). Where has Jesus taken them? What kind of wretched and unclean place is this?

This guy is messed, he’s a gentile, he’s naked, he’s homeless, he lives in a graveyard, and he’s inhabited by a host of demons. The demons give him strength to break chains, but he lives in isolation among the tombs. He’s demonized by so many spirits that his name is "Legion”. If a Roman legion ranged from 3500 to 8000 soldiers, then this guy was gripped in the clutches of demonic evil.  Luke and the other synoptic writers say nothing about the disciples getting out of the boat. Could it be that they’re so overwhelmed by the demoniac, the tombs and the large herd of pigs that they chose to observe from the boat? This is no place for faithful Jew!  

The man or the demonic presence gives Jesus his name. Then the entities within him beg Jesus, ‘not to torture them or throw them into the abyss’. They plead with Jesus for permission to enter a large herd of pigs on the hillside. Jesus allows them and so they leave the man and enter the pigs. Then the herd rushes over a steep bank and drowns in the lake. Those tending the pigs rush into the town to tell the people why the pigs are now dead in the water. The people come out only find Jesus and the man, formerly demon-possessed, dressed at Jesus’ feet and in his right mind. They see this and when they hear how the man was healed they're so afraid that they beg Jesus to leave the area.

To summarize, first the demonized man begs Jesus not to torture him. Then the demons beg Jesus not to be thrown into the abyss but to permit them to enter the pigs. When Jesus does they leave the man, enter the pigs and then drown in the lake. When the owners find their pigs drowned in the lake they beg Jesus to leave their area. Then the formerly demonized man begs to go with Jesus only to be told to go home and tell others what God had done for him.  In this story the same Jesus who ‘calmed the chaotic storm’ calms the chaotic life of demonized man! This man was unrestrained and out of control. He could break chains and he lived in torment among the tombs. Jesus liberates this captive from demonic evil by the power of his word! The story tells me that Jesus has power over all things seen and unseen! 

The extent of the demonic evil that infested this man’s life is disturbing. However, if Jesus can transform this man, then surely he can transform us no matter what we've done or what we are facing! The story ‘opens our eyes’ to get a bigger VISION of JESUS and to ask, ‘who is this that the wind and waves and the unseen spiritual forces obey?’ When Jesus and his disciples reach the shore Jesus steps out only to be confronted by a demonized Gentile man. If the disciples even got out of the boat, they must have wanted to get back in asap! Jesus steps out and into the tragic life and confronts a whole host of demons. He then drives the demons out of the man and permits them to go into the pigs. The pigs then rush over a steep bank and drown in the lake. The disciple had feared drowning (8:24), but now a heard of unclean pigs drown in the lake. Jesus has crossed the lake to calm another storm; and as a result a gentile man receives salvation! 

When the people from the town see this they afraid and they're more concerned about their pigs than the man. When they see the formerly demon-possessed man now dressed and in his right mind they're afraid. However, they respond by begging Jesus to leave their area. The liberated man begs to go with Jesus, but Jesus wants him to ‘go home and tell what God had done for him.’ This is exactly what he does, and by doing so he shows himself to be ‘good soil’ (8:15). But where are our twelve disciples? The text doesn’t say, but we do learn is that what God has done, Jesus has done! The man has be reconciled to God and Jesus wants him to go and be reconciled to others. To tell others what Jesus has done is to tell them what Jesus has done. As Paul says, “God was ‘in Christ’ reconciling the world to himself (2 Cor.5:19)!”

 

Rethinking American History, Church History and Preaching

Thinking Outside the Majority Culture Perspective.

I want to share a few reflections on the current crisis in the States. As a Christian minister who has served in Africa since 2003, for me the Christian gospel of love and non-violence is the answer. However, we also need to better understand the context and the history behind the issues. The problems revolving around race relations in America is apparently going to require a kind of re-education. If Carter Woodson, the “father of black history” published in 1903 a book, “The Mis-Education of the Negro”, then today we probably need a book entitled “The Mis-Education of the White American”.

My study of 'orality' and 'preaching' in the African context eventually led me to study African American Preaching. To understand the context of African American Preaching I was challenged to re-evaluate through study the little I knew and thought I understood about both African American history and African American Church history. The books, documentaries and films listed below (and many others) have shed light on my majority culture perspective and have increased my awareness of the concept of 'white privilege’. By further studying the history I feel that I now have a better understanding of how Christian African American history was after the 'first great awakening' (1740-80). Regrettably, it also seems that my own white majority culture was in many ways hypocritical to its Christian consensus. This, in all likelihood, has contributed to the decline of the church in States and to the rise of the number of Americans who are religiously unaffiliated.  

I recommend reading any of the books on the amazon list below or watching any of the documentaries and movies. My own white middle-class upbringing and somewhat one-sided education has been altered over the  past five years through a difficult and challenging process or journey. What I now see as the mis-education of the majority culture, among other things, has hindered America from living up to Martin Luther King's dream that our nation would, “live out the true meaning of its creed… we hold these truths to be self-evident that all men are created equal.” 

Reverend Jay Stoms (June 2020)

Videos (documentaries)

1) The African-Americans: Many Rivers to Cross w/ Henry Louis Gates, Jr.

https://www.youtube.com/watch?v=7jtI-ItO6LE

2) Abolitionist in America

https://www.pbs.org/wgbh/americanexperience/films/abolitionists/

3) The Reconstruction Period: Post Civil War

https://www.youtube.com/watch?v=UxKsA7ccq8M

4) Slavery by Another Name: Post Civil War Segregation

https://www.youtube.com/watch?v=UcCxsLDma2o

5) Eyes on the Prize: Civil Rights Movement in America

https://www.youtube.com/watch?v=Ts10IVzUDVw&list=PLOwK3r1sMvSZVth7XGlcpfLSjS3tAp90T
6) Black America Since MLK: And Still I Rise

https://www.youtube.com/watch?v=HkD7TIlcSd8&list=PLTvBcU5fynS47hC0i4DNTwHpX31li168J

7) The New Jim Crow and the 13^th Amendment: Current issues including mass incarceration

https://www.youtube.com/watch?v=XHq46zqCoDI;

https://www.youtube.com/watch?v=krfcq5pF8u8;

List of Books on African American History, African American Church History and African American Preaching (I don't advocate everything in these books, but I do need to hear their perspective).

https://www.amazon.com/hz/wishlist/ls/7CU111Q3NZGG?ref_=wl_share

Hollywood Films:

Amistad: In 1839 an African slave led a mutiny on the slave-ship Amistad. These slaves fell into the hands of the American justice system until former president John Quincy Adams takes up their cause.

12 Years a Slave: The true story of a free man who was kidnapped and sold into slavery.

The Birth of a Nation: In the antebellum South, Nat Turner is a slave preacher who witnesses countless atrocities against his fellow slaves and orchestrates an uprising.

Harriet: This is the inspirational story of Harriet Tubman's escape from slavery and transformation into one of America's greatest heroes.

Glory: The inspiring story of the first Black regiment to fight for the North in the Civil War.

Free State of Jones: A defiant southern farmer leads an extraordinary rebellion with farmers and slaves to secede from the Confederacy during the civil war.

The Tuskegee Airmen: This is the story of the first squadron of African American U.S. Army Air Corps, the 'fighting 99th', who were combat fighter pilots in WWII.

Malcolm X: This film portray the life and times of the visionary leader.

Selma: A story of courage and hope from the Civil Rights movement that changed the world forever.

Ghosts of Mississippi: An assistant DA seeks justice for the 1963 murder of civil rights leader Medgar Evers.

The Help: In 1960's Mississippi, a young journalist interviews the domestic staffs serving the town's wealthy white families who have remained largely invisible.
I Am Not Your Negro: This film is about the book James Baldwin never finished. It is a journey into black history that connects the Civil Rights movement to #BlackLivesMatter. 

Who is this? Luke 8:22-25

In video includes the story from Luke 8:22-25, and a personal testimony. 

In this story Jesus calls his disciples to follow him across the lake. So they obey Jesus and they sail out into the lake and into a furious storm. Jesus appears so unaware of the storm that falls into a deep sleep in the back of the boat. Jesus is able to find rest and is in such a deep sleep that even the turbulent seas and high winds don’t disturb him. For Jesus they were going to the other side of the lake and the journey was an opportunity to catch some much needed rest. Jesus wanted them to get into the boat and to cross the lake and they faithfully listened and set out in their boat to get to the other side.

Jesus must have been utterly exhausted. His messianic identity had been questioned by John the Baptist and his disciples. He had been mocked as being a glutton and drunkard and friend of tax-collectors and sinners. He had been shamed when Simon the Pharisee had invited Jesus to his house for dinner but gave Jesus none of the typical culturally acceptable greetings. He had become the object of the extravagant expression of devotion by a woman of questionable reputation and he had defended her actions to the dismay of Simon and his other guests. Evidently he was so emotionally and physically tired that he could fall asleep in a boat. Moreover, he could rest soundly in the midst of a violent storm with waves crashing against the boat and filling the boat. The wind is howling, they are sinking down and they and their boat is in danger of being swallowed up by the lake along with Jesus and all their aspirations.  

In Luke’s gospel Jesus had walked right through an angry mob that wanted to throw him down to his death (4:29-30). His disciples had seen Jesus heal many people and cure many of evil spirits (4:35, 40-41). Jesus had enabled them to catch two boat loads of fish with a net in the middle of the day (5:6-7). Jesus had healed a leper (5:13), enabled a paralyzed man to walk (5:25), a centurion’s dying servant to live (7:10), and a widow’s dead son was restored to life (7:15). They are in real danger of descending into a watery grave and with nowhere else to turn, they turn to Jesus. They turn in a panic to Jesus for their boat was being tossed back and forth by the wind and waves, and it was sinking down. How could this miracle working Rabbi who had called them to leave fishing business and everything else lead them into a storm only to drown in the lake. Jesus is at peace, but at their wits end they turn to Jesus.

His disciples rebuke Jesus, “Master, Master, we’re going to perish”! Jesus, having been disturbed from his rest by his panicking disciples, gets up and rebukes the wind and waves. This Rabbi who had told them to get into the boat to go to the other side, is now telling the wind and waves what to do! The wind and waves obey him and then Jesus rebukes his disciples saying, ²⁵ “Where is your faith?” But why did he rebuke them? Hadn’t they turned to Jesus and weren’t they calling on his name. Weren’t they looking to Jesus in utter dependency? Why does Jesus rebuke them saying, “where is your faith?” Well, in the storm their boat was in danger of capsizing and they thought they were going to drown.  Jesus had peace, but his disciples were in a panic and Jesus had wanted them to trust him in the storm.

Jesus gets up rebukes the storm and all his calm, and then he rebukes his disciples for not having faith. As fisherman they must have thought as fisherman they could handle the boat themselves. What does a ‘rabbi’ know about navigating a boat in the midst of a storm? Don’t bother Jesus, after all we’re fisherman… we know the lake! They wait until all else fails to wake Jesus. They may have only wakened him to help bail water out of the boat. Shouldn’t they have turned to Jesus before their boat was sinking down and they were about to drown?  The story tells me that following Jesus doesn’t insulate us from the storms of life! They followed Jesus and Jesus led them into a storm. They needed to trust Jesus in the midst of the storm. If Jesus says “let’s go over to the other side” that doesn’t mean lets go out into the lake and drown in obscurity along with all Jesus’ kingdom plans and purposes.

Jesus said let’s cross the lake, but he didn’t say it would be smooth sailing on the way. They were in danger of drowning, but why did they wait until they were afraid of dying before turning to Jesus. In their fear they turn to Jesus and when Jesus rebukes the storm and everything becomes calm, then they’re both afraid and amazed. They were afraid of dying, but when Jesus calms the storm then they’re really afraid! Simon’s guests had asked, “Who is this who forgives sins?” Now Jesus’ own disciples ask, “Who is this that speaks to the wind and waves and they obey him (Psalm 65:7, 107:27-29).

We can see this episode in the light of the parable of the sower from the previous passage in Luke. Jesus’ disciples are gathered around him in the boat, but what kind of soil are they? Will they listen to God’s word and produce a good crop? Will they trust Jesus in the midst of the storm and show themselves to be those Jesus calls his ‘mother and brothers’? God’s new family of those intimately related to Jesus consists of those who put God’s word into practice. The disciple’s lesson on the lake is the same for us. Will we exhaust all our resources before we discover we have nowhere else to turn but to Jesus? In our storms we must choose faith and trust Jesus. Luke uses this story to again ask the question, ‘Who then is this?’ At Simon the Pharisee’s house the guests ask, “Who is this that forgives sins?” Here we learn that the one who ‘forgive sins’ also has the power to ‘calm the wind and waves’. Following Jesus means facing storms and we're to trust him in the midst of the ‘storm’! 

Careful Listening (Luke 8:1-21).

Luke 8:4–21

In this story Jesus tells a large crowd, including his disciples, a parable about hearing and listening to God’s word. A farmer sows seed that falls on different soils. Some seed falls on the path; but is trampled and eaten by birds (8:5). Some seed falls on rock; but withers without moisture (8:6-7). Some falls among thorns that choke the plants. Other seed falls on good soil and produces a hundredfold crop (8:8). Then Jesus calls out, “He, who has ears to hear, let him hear.” Ironically, Jesus gives his disciples the ‘knowledge of the secrets of the kingdom’, but they fail to understand. Jesus spoke in parables to conceal his message from his enemies, but do his own disciples have ears to hear?

That Jesus told parables so some would see but not see; and hear but not understand complicates the story (6:7, 8:10). Luke tells us the Pharisees and others came to hear Jesus only to discredit him. To them Jesus ate and drank with ‘tax-collectors and sinners’ so he was a glutton and drunkard (7:34). Even those in the Nazareth synagogue wanted to kill Jesus when he talked about God working through Elijah and Elisha among Gentiles (Luke 4:29). Parables made his message unclear to his enemies, but even his own disciples were confused about Jesus’ plans and purposes. Ironically, even the ‘great’ John the Baptist was uncertain about Jesus (7:18-19). Jesus spoke in a kind of code which confused his disciples, but they further sought Jesus’ explanation. Clearly, a Jesus would later say, genuine disciples are to ask, seek, and knock until the door of their understanding is opened (11:9).  

Jesus explains that the seed is God’s word (8:5, 11). Those on the path hear but the seed fails to penetrate path and is taken away by birds. The devil or Satan, who leads the ‘world astray’ (Rev. 12:9), removes the word from the heart, so they don’t believe and be saved. The seed on rock grows but withers for lack of moisture (8:6). These people receive the word with joy, but having no root when tested they fall away (James 1:12). Other seed falls among thorns which grow up and choke the plants (8:7). These people hear, but life’s worries, riches and pleasures hinder the work of the word and they fail to mature (8:14, John 16:33, 1 John 4:4).

Jesus tells his disciples that are forces and obstacles that seek to undermine the work of the word in the heart. The devil removes the seed on the path (2 Cor.4:4); blinding minds so they don’t believe the gospel. Others joyfully receive the word only to fall away when tested. Then there are the ‘thorns’ of life’s worries, riches and pleasures which choke the word. These forces and the devil obstruct the work of the gospel to undermine belief. Difficulties, hardships as well as the worries, riches and pleasure of life work to hinder spiritual maturity.

In contrast, Jesus talks of the good soil of a ‘good and honest heart’ (8:8, 15). Those who hear and retain God’s word end up persevering under temptation and produce a hundredfold crop. Others are overcome by temptation. For them the devil, as well as ‘good and bad times’ undermine the work of the word in the heart. What’s the difference? Ultimately, we need a ‘heart transplant’ (Luke 6:45, Ezekiel 36:26, John 3:3-8). We need the internal transformation by the Spirit. Jesus give us your heart… we pray! 

Then Jesus exhorts his followers by saying that no one lights a lamp only to hide it under a jar or bed. A lamp is to give light to others (8:16). Consequently, Jesus’ disciples are to be what Israel was intended to be ‘a light to the nations’ (Isa.49:6, Mt. 5:14). For Jesus everything would be exposed and brought out into the open (8:17). Therefore Jesus exhorts his disciples to be ‘careful how they listen’. Those who ‘hear and understand’ will receive more (8:10), but those who don’t really listen will have even what they think they have taken away (8:18).  Jesus’ followers are to hear his word, seek to understand it, retain it and persevere in faith. Moreover, those practice Gods’ word are intimately related to ‘King Jesus’. This is confirmed when Jesus’ mother and brothers are unable to see Jesus due to the crowd. When Jesus was told of this, he concludes by saying, “My mother and brothers are those who hear God’s word and put it into practice” (8:19-21).

So what’s the point? Jesus is forming a new people around himself. They hear Jesus’ word as God’s word, and they seek Jesus’ explanation. They persevere in faith, overcome when tempted and by practice they produce a crop one hundred times what was sown. Many in Jesus’ day were expecting a king who would overthrow Herod and expel their Roman oppressors. Jesus was bringing about his kingdom primarily through his word. Yet, when Jesus preached in his hometown synagogue, his word was trampled on and snatched away. Simon the Pharisee was interested enough in Jesus to invite him for dinner. But when Jesus received the adoration of a disreputable woman, Simon’s interest withered (Luke 4, 7). Jesus’ kingdom comes through the seed of the word and our hearts are the soil. Do we have ears to hear? What sort of soil are we? Do we listen carefully and put it into practice (8:8)? LORD, enable us to persevere and produce a hundredfold crop! Amen?

(See 2 Corinthians 4:6, Luke 11:9, James 1:5) 

Deep Forgiveness, Deep Love (Luke 7:36-50).

Luke 7:36–50 

Jesus had been healing many sick people, curing many of evil spirits and even restored the life of a widow’s son from the dead. The religious leaders, however, were troubled by Jesus’ eating with tax-collectors and those they considered ‘sinners’. When Jesus told a paralyzed man that his sins were forgiven then enabling him to walk they were further aggravated.  Jesus also healed a man with a withered hand on the Sabbath day and he allowed his disciples to pick and eat grain on the Sabbath. Moreover, Jesus referred to himself as the ‘Son of Man’ and claimed to be the Lord of the Sabbath. So the religious leaders are becoming increasingly concerned about Jesus who they called ‘a glutton and a drunkard’.

A Pharisee, named Simon, invites Jesus to his house for dinner. So Jesus goes and reclines at Simon’s table. Curiously, Simon fails to welcome Jesus with the customary greetings. He didn’t give Jesus any water to wash his feet, didn’t greet Jesus with a kiss and gave him no oil for his head. Why would Simon invite Jesus, and then fail to show him the customary hospitality? So Jesus seats himself at Simon’s table. Normally, the eldest and most respected ‘Rabbis were seated first. Jesus, not formally trained as a ‘Rabbi’, seems to have broken protocol by seating himself first at the table. What is happening here?

Then we learn that even before Jesus arrived at Simon’s house there were people there other than those who were to eat at Simon’s dinner table. Commentators tell us that people moved in and out of a house like Simons so we shouldn’t impose our sense of privacy on this scene. Yet, there is something else odd going on here that’s difficult for me (anyway) to understand. Even before Jesus arrives at Simon’s house a woman known to have lived sinful life in that town was there (7:45). This woman, to those like Simon, was a ‘sinner’ who was excluded from the Jewish community because her lifestyle wasn’t consistent with the Mosaic Law.  We’re not told how she got in there or why she wasn’t discovered and escorted out of the house. We do know that in the stories traditional interpretation the woman is a ‘prostitute’.  

 When this woman learned that Jesus was eating at Simon’s house she went there with her alabaster jar of perfume to see Jesus (7:37-38).  She stood behind Jesus and being there since Jesus came in the room, she would have observed that Jesus hadn’t been properly treated by his host. She knows that Jesus had been ignored and she sees his dirty feet and her heart goes out to Jesus. She must have experienced something grace and forgiveness of God through the ministry of Jesus. She had her jar of perfume and she went to Simon’s house to see Jesus, who had extended God’s forgiveness and restorative love to her. But she hadn’t planned on seeing Jesus, who had extended God’s grace to her, being ignored and disrespected by his host. She knew the pain of being ridiculed and rejected when she sees it happening to Jesus she sees it happening to Jesus and her heart goes out to him. 

As she stood behind Jesus and witnessed the shameful treatment he received her heart goes out to Jesus and she bursts into tears. She is crying profusely, sobbing, and sniffling. Others would have noticed and wondered why was she there and why was she crying? She decides to make up for the poor treatment Jesus received from his host. In her own extravagant way she bestows upon Jesus the warmest possible welcome she can come up with. Seeing his feet and decides to wet them with her tears. Then what is even more surprising she loosens her hair and lets it down in public. For a woman to fully expose her hair in public would have been considered too provocative and socially unacceptable. She washes his dirty feet with her hair and then actually starts kissing Jesus’ feet. Those present would have been appalled and then they hear break the seal on her jar of perfume and she pours her fragrant perfume on Jesus’ feet. Now on top on the aroma of the spicy middle-eastern food the room is filled with the sweet-smelling perfume. 

When Simon, the other Pharisees and credentialed Rabbis there, are scandalized when they see this. With a look of disgust, Simon thought to himself, “If this man were a prophet, he would know what kind of woman was touching him—he would know that she was “a sinner” (7:39). In Simon’s view she was ‘unclean’ and ‘unacceptable to God’ and someone to be shunned and avoided. She was ‘sinful pagan’ whose inappropriate behavior made her an ‘outcast’ and for Simon no morally upright Jew would allow such a thing. So how will Jesus respond to this deliberate corrective of Simon’s inhospitality? What will Jesus do to save face before Simon and Simon’s colleagues?

To Simon Jesus these actions confirm that Jesus is no genuine prophet. Jesus doesn’t apologize for the woman’s behaviour, rather he responds by telling Simon a brief parable. Simon agrees to hear Jesus saying, “Tell me, Rabbi… teacher.” Jesus tells Simon of two people who owed money to a certain moneylender. One owed five hundred denarii, the other owed fifty.  Neither debtor could repay, so the moneylender forgave both their debts. Then Jesus asks Simon which one of the two would love the moneylender more?  Simon thought the one with the bigger debt forgiven would love more and Jesus affirmed the Simon had judged correctly. Then Jesus turns towards the woman and says, “Do you see this woman?” Then Jesus reminds Simon that he hadn’t given any water to Jesus for Jesus to clean his feet. Yet, the woman had wet Jesus’ feet with her tears and wiped them with her hair. Simon hadn’t greeted Jesus with a customary kiss, but the woman hadn’t stopped kissing Jesus feet. Simon failed to give Jesus some olive oil for his head, but the woman had poured perfume on Jesus’ feet. Jesus concluded from the great love she showed Jesus that her many sins had been forgiven. By contrast, Jesus said that whoever had been forgiven little loves little (7:40-47).

⁴⁸ Then Jesus told the woman, “Your sins are forgiven.” ⁴⁹ Simon’s guests question among themselves saying, “Who is this who even forgives sins?” At the ‘heart of the story’ is this parable of the two debtors and the moneylender. One owes ten times more than the other, but neither one can repay. The moneylender cancels their debts and the one who is forgiven much loves much, but the one forgiven little loves little. In the parable the moneylender appears to be God. The woman is the one who was forgiven much and Simon is the one who loves little! The meaning is clear love for Jesus is directly related to our knowledge of sins forgiven. Deep forgiveness is the source of deep love! Ironically, the woman’s extravagant love towards Jesus authenticates that she had been forgiven. This The story ends with Jesus taking on the role of the moneylender, forgiving sin, praising the woman’s faith and sending her out free to go in peace. Ironically, Simon fades from the scene while the woman is portrayed as an ‘ideal follower of Jesus’. The story ends leaving Simon’s asking the question that we must all answer, “Who is this who even forgives sins?”