During Lent 2015 I will be exploring a number of persons who met Jesus, and for one reason or another left his company, and then re-engaged him at a later time. My hope is that in exploring these people who returned to Jesus, I can learn more about what it might mean for me to continually orient myself in a Christ-ward direction. Our reading for March 22 came fromLuke 10:17-24 and focused on the day that the seventy (or seventy-two) disciples came back and told Jesus about their amazing trip.
I love Jesus.
I believe that he was the kindest, most wonderful and amazing human being that ever walked the planet. He was a great moral teacher and a phenomenal leader. He was fantastic.
But if I insist on taking everything that Jesus said literally; if I will only accept each word of Scripture at face value, then I have to say that Jesus was flat-out wrong in what he said to the people who came back to give him a report about their mission trip.
Here’s the scene: Some weeks earlier, Jesus took a large group of his followers and sent them into the towns and villages to preach the good news. He gave them instructions similar to those we considered when he sent out the twelve a couple of weeks ago. What’s different, of course, is the number. In Genesis 10, there is a listing of people groups that came to be known as the “table of the nations” from which all humanity descended. In the Hebrew translations of Genesis, there are 70 groups listed; in the Greek, there are 72. In Genesis, this constitutes the “whole world”.
Some of your bibles will indicate that there were 70 that Jesus sent out, while others put the number at 72. The point is not the number – the point is that in this passage, Luke is clearly wanting his readers to think about Jesus as sending his followers not only to the “chosen people”, but to the whole world. Jesus sends the news of God’s kingdom to everyone – and he charges his followers to go out and shake up the world.
And in our reading from today, they return to the Lord and they are on fire! In fact, Luke tells us that they returned “with joy”, or “rejoicing.” The word that’s used here is chairo, and it is the usual word for “rejoice” in the New Testament, showing up nearly seventy times. It means “be happy” or “cheerful”.
Why the broad smiles? Well, “the demons submit to us!” That’s good news! Jesus says, referring to a passage in Isaiah, “I know! In fact, I was watching Satan fall! It was awesome. While you were out there on that trip, doing what I told you to do, you could do anything – you stepped on snakes and scorpions, you overcame the Devil. Nothing can hurt you.” That’s all there in the reading, right?
You see, that’s where I have a little difficulty. Because it seems as though Jesus is saying here, essentially, “Listen up, folks – if you walk where I tell you to walk, and do what I tell you to do, then no harm will come to you.”
That’s simply not true.
Gwen and John have been mission co-workers in Ethiopia since 1974. And on October 1, 2014, after having served the Lord in that place for more than four decades, they were savagely attacked and left to die on the road. Somehow, after each of them was shot in the face, they managed to drive to a hospital and begin a series of grueling, painful treatments to somehow restore form and function that was lost.
And as bad as that was, you may remember last month, when 21 Christians were beheaded by ISIS in Libya.
On a more personal note, I remember the day that the doctor came and told me that it was my job to remove the dead baby from her mother’s arms so that he could provide medical care to the mother in spite of the baby’s death.
Nothing will hurt you? Come on, Jesus, that’s not even close to being accurate. If I read scripture literally, then in Luke 10 Jesus is either sorely mistaken or he is a malicious liar.
Unless…unless this is not what he was talking about at all. With all of my heart, I believe that there is more to this story than Jesus assuring us that we will all be rich, fat, happy, and have no problems.
This is why I think that: something happens in Luke 10 that I did not see the first 40 or 50 times I read this passage. It’s right there in verse 21 – just after Jesus seems to indicate that no problems will ever come the disciples’ way. We are told here that Jesus “rejoiced”.
Beloved, this is the only time in all of Scripture that this phrase is used. Jesus rejoiced. The root word here is different than the one used earlier in the same chapter. Here, Luke uses the word agalliao, which means “to “exult”, or “be exceedingly glad”, or even “jump for joy”. It speaks of a religious exuberance. The only other time that Luke uses this word is when he quotes Mary’s song in chapter 1: “My soul magnifies the Lord, and my spirit rejoices in God my savior…”
Listen: when the 70 or 72 come back to Jesus, they rejoice – chairo – at the success they’ve just experienced. The mission trip has really cheered them up. But right away, Jesus says, “Listen, don’t be happy because you were able to witness a few miracles. Be cheerful because your names are known in heaven and you, in fact, are known by God. That’s a great reason to be happy!” Then Jesus goes directly to the stronger and more emphatic agalliao.
And what provokes this outburst in Jesus? The fact that those who follow him “get it”. The 72 should not be happy because they saw an exorcism. They ought to be glad because they were in a position to see the fundamental re-orientation of the entire universe. Jesus says as much to them in a private moment when he whispers, “You know, prophets and kings longed to see and hear what you’ve all seen and heard… but they did not.”
Jesus cannot have been talking about miracles and exorcisms and the like. The Old Testament is full of stories about people who were healed and who knew and saw the power of God’s spirit. You know that Moses and Jeremiah and Isaiah and David and Elijah and Elisha and hundreds more saw plenty of places where God’s spirit overwhelmed the spirit of the world, and where the miraculous occurred. The one thing that none of those people ever saw was the Promise of God’s abiding presence with God’s people being fulfilled.
In Luke 1, Jesus’ mother sings about the fact that the world will be turned upside down because God the Father wants to do it – and here, in the person and work of Jesus, that is happening. And note, please, that it is happening on the road to Jerusalem where the one who said, “Nothing will hurt you” will himself be killed on a Roman cross.
As I said, if Jesus’ words to his followers were a sort of a “Hey, keep your chin up, because you’re not going to have any more problems” kind of comment, well then, Jesus is full of it.
But if his message to the 72 is an indication that the ultimate salvation of the world is coming; that God is restoring what has been lost, and is in fact moving to see that the “hungry are fed, while the rich are sent away empty”, well, that’s another story.
Because that, my friends, is what the 72 saw that the kings and prophets died hoping to glimpse. That’s a cause for rejoicing.
So far as we know, the only time in his entire life that Jesus leapt for joy was on the day that his closest friends were given an insight into the ways that God is reclaiming the creation and bringing all of history into line with God’s eternal intentions. Jesus’ supreme joy was rooted, not in the fact that a few of his friends had a great weekend, but rather in the knowledge that they understood the bigger, broader, eternal thing that God was beginning in him.
What do we take away from this reading as we continue our discussions about people who come back to Jesus? How can we respond as we live in this world that is too often filled with demons of one kind or another, and where too often missionaries get shot, or believers are martyred, and babies die?
Well, I think that one significant step would be to simply speak of the Devil. That is to say, I believe that the followers of Jesus Christ ought to be attentive to the places in our world that seem to be infested with demons.
Some of these places are cultural, or historical, or political realities. Every day, we have the opportunity to witness the demon of racism, wherein persons of one group, or tribe, or ethnic identity insist that members of another group are not worthy of respect, justice, love, or trust. We see that played out in large arenas, such as in the conflict between certain persons of color and the police in our own country, or in places like South Sudan or the Democratic Republic of the Congo. We hear it when someone shouts that all of “them” are “like that”.
We see these places daily in our media as those in power have found fear-mongering to be a powerful tool to manipulate the behavior of the masses and encourage us to buy more locks or guns or bomb more enemies or dig deeper shelters in order to protect what is ours… We feel it when we wade into a culture that says that life – or, to be precise, that some life – is not valuable and can be easily disposed of. These are demons that must be named and opposed.
And while much of the time we look at the evil in broad and public places, there are many demon-infested places that are intensely personal. Think about the young person you know who is racked with intense loneliness and that demon opens the door to its friends, promiscuity and substance abuse – and together, they will seek to destroy that life.
Or what about the man who wakes up every day to find his head, heart, and spirit are not alone, but have already been assailed by the demon of depression, and he is locked in a despondency that things can never get better and he might as well just give up…
Or the family that is falling into a cycle of generational violence, where pain and beatings and abuse are given and received and there just seems to be no way out except to hit harder or take more violence into oneself.
None of these things – or a thousand other examples I could cite – are God’s intention for this world. None are reflective of the way of life that Jesus gives to his people.
I am here to suggest that when we see these demons, or others like them, in ourselves, our friends, our community, or our world, that we simply name them. We identify them to ourselves, to one whom we trust, and to God as enemies of what God intends.
As we name the enemies of God’s intentions, we also are called to look for places where those intentions are expressed with truth and power, and we are invited to point to and seek to bring about the healing and the wholeness that can be found, as the 72 discovered, in the person of Jesus.
I have to tell you, if I said, “You know, this won’t hurt a bit!”, I’d be lying. If you think that confronting the evil of institutionalized racism is painless, then let me buy you a ticket to go see Selma. If you think that dealing with loneliness or abuse is easy, then let me introduce you to a few friends who are holding on by the skin of their teeth.
But the honest to goodness truth is that you were not made to serve these demons. You were not made to live within their clutches. And neither was your neighbor.
In ourselves, we will not defeat fear or violence or depression. But Jesus calls us to rejoice in the fact that we are not in ourselves alone any more, any more than the 70 (or 72) who returned to Jesus were by themselves when he sent them out into the world. We stand and face these evils with a promise from the One who came, who lived among us, was crucified, buried and who rose again… a promise that in him we saw a glimpse of the new reality that has already dawned. Let us not flag in our efforts to name that hope, to identify that reality, and to live into that promise for ourselves and those with whom we share this journey.
Because if we do that – if we name these demons and confront them and trust in Christ to overcome them in a new reality – then I think that Jesus, beautiful, kind, wonderful Jesus, will leap for joy. And so will you. Thanks be to God! Amen.