Tag: Sermon

Jeff Garrison
Mayberry and Bluemont Churches
September 4, 2022
Luke 9:46-50

At the beginning of worship:

Supposedly, the great 19^th Century “Prince of Preachers, Charles Spurgeon, was met at the doors of London’s Metropolitan Tabernacle one Sunday by an older woman. Greeting the preacher, she bragged that she had been very careful all week and hadn’t sinned at all. Taking this in, Spurgeon responded, “Well Madam, that must make you very proud.” “Yes, it does,” she responded, not realizing she’d stepped into a trap. 

Our salvation isn’t based upon what we do, but upon the mercy and grace of God as shown through Jesus Christ. While we are to avoid sin, our hope is not in avoiding it, but from trusting in God. When we think too highly about ourselves (or any groups to which we belong), we skate on thin ice. We risk becoming arrogant, and we trust ourselves instead of depending upon God’s grace.

Problems with pride

“Pride goes before destruction, and a haughty spirit before a fall,” according to the book of Proverbs.^[1] As followers of Jesus, we are called to be humble. Paul instructs the Corinthians, “if we boast, it should only be in the Lord.”^[2]

Today, we’re going to consider two requirements of discipleship. Jesus expects us to be humble and willing to cooperate. These Christ-like values counter our pride, our yearning to be the best, and our willingness to exclude others. 

Before reading the scripture passage:

This is my sixth sermon on the 9^th Chapter of Luke’s gospel. This section of the gospel focuses on discipleship as we see the disciples taking over the hands-on work from Jesus. We’re learned that discipleship is about building relationships, trusting God to multiple our efforts, professing Jesus as the Messiah, listening to Jesus, and trusting that God knows best. Today, we’re going to see that discipleship also involves humility and cooperation. There is no place for pride and jealously. Next week, I’m skipping over the last section in Luke 9, which I preached onearlier in the year. Seven sermons on one chapter seems enough for one year! Then, next week, I will have one last sermon from the tenth chapter, before I move away from Luke’s gospel. When I return from vacation and study leave in mid-October, I plan to spend the period before Advent exploring Jesus’ prayer. But let’s now look at this last lesson to the disciples:  

Read Luke 9:46-50

Failure of the prideful

At the beginning of the 8^th Grade, our church’s Jr. High Youth Group resumed meeting after taking the summer off. The first order of business was to elect officers. There were many of us in the 8^th grade. We were ready to take over. One of classmates, Brian, wanted to be the president of the group. He’d talked about this to everyone in Sunday School. We all liked Brian and most of us assumed he’d make a good president. 

But then, as we gathered that Sunday evening, something happened. Our leaders asked for a volunteer to pray. Normally, getting a volunteer among Jr. High students to pray was like finding a volunteer for a root canal. Generally, either a leader would end up praying, or they would twist one of our arms half off, until we volunteer. But not this evening. When they asked for a volunteer, Brian’s hand shot up. We bowed our heads in reverence. 

In my 13 years, I’d never heard such blasphemy. Brian prayed for God to see to it that he was elected president. We must have all been offended. There are those prayers God doesn’t answer in the way we’d like, and this was one of them. As the ballots were collected, Brian failed to win. 

Pride is dangerous

Pride is dangerous. Jesus wants to nip pride in the bud when it rears its ugly head amongst the disciples. He knows pride can create division. It divides people into a “us and them” mentality that runs counter to the gospel of our Lord.  

Our text follows one of Jesus’ reminders that he was going to be betrayed. Think about that. Jesus just said he was going to endure a most humbling act—betrayal. But the disciples, as we saw two weeks ago, don’t understand. Jesus heads to the cross and the disciples’ debate who will be king of the hill. 

Of course, this wasn’t done openly, in front of Jesus. Perhaps the disciples knew better than that. Jesus, however, Jesus understands what they’re thinking. Jesus also knows that such competition among the disciples will destroy the unity he desires to build amongst them.^[3] Instead of coming right out and reprimanding them, he calls over a child.

Children in the ancient world

This is one of those passages that is easy to read our values into the text. We see children as precious, and they are. That’s why we dote on them and spoil them. But in more ancient societies, where infant and childhood death was frequently a reality and families were much larger, people didn’t spoil their kids. They didn’t have the time or resources to spoil them. Instead, a child was just another mouth to feed until they were old enough to help in the fields or in the family trade. 

Ancient societies didn’t have the ability to be sentimental about children. Kids were seen, to use Jesus’ words, as one of the “least of these.”^[4] Now, I’m not saying that parents didn’t love their kids back then, they did. But in a subsistent society, the child’s value grew once they could contribute to the family economy.^[5]  

Jesus doesn’t respond with words here. Instead, he teaches with an example.^[6] By pulling a child over to him, Jesus enacts the truth. This child represents the type of people the disciples must embrace and bring into the fellowship. Jesus isn’t saying here that we must be like a child.^[7] Instead, he wants the disciples to be like him and to welcome the child (and to welcome the child-like).^[8]

The church is not to be a place just for able body individuals, those who can help further the kingdom. Instead, the true church opens to everyone and must show hospitality even to those shunned elsewhere. 

Jesus: gentle and lowly in heart

In Matthew, Jesus says, “I am gentle and lowly in heart.”^[9]  Jesus, whom we learn in Philippians 2, left heaven, and humble himself to come to us.^[10] He does so to make himself accessible to everyone. 

We don’t (and can’t) do anything to make ourselves more open to Jesus other than opening our own hearts to him. We bring our burdens to Jesus; he invites us to do this in. Think of it this way. Our burdens qualify us to come to Jesus.^[11] The verse in Matthew before the one I just quoted reads, “Come to me, all you who are weary and carrying heavy burdens and I will give you rest.”^[12]

The heart of Jesus

The heart of Jesus invites all to come to him. As a disciple of Jesus, we are also to be open and welcoming to everyone, including the “least of these.” Jesus displays humility through the practice of hospitality. Often, we are eager to show hospitality to those equal or even above us in status, but if we want to be Christ-like, we must be willing to show hospitality even to those, like a child in the ancient world, who have no status.^[13]

Need for cooperation

Luke follows up Jesus’ teaching on humility with another story that illustrates the need for cooperation and not competition. John, who was a part of Jesus’ inner core, one of the three who witnessed the Transfiguration, tells his Master about how he and some of the other disciples helped protect Jesus’ reputation by rebuking someone who wasn’t a part of their team, but who cast out demons using Jesus’ name. 

I’m sure John thought Jesus would praise him for his diligence. “Way to go, John. Keep up the good work.” But that’s not what happens. It appears John thinks his position as a disciple comes with entitlements and privileges. He’s still having dreams of greatness. John must have forgotten what Jesus has said about service.^[14]  

Conclusion

Jesus warns us against pride, exclusion, and competition. Instead, he wants us to be humble and to cooperate with others to help build a better society and to promote the kingdom, a kingdom in which all people are valued. Think about Jesus’ teaching here. What one thing can you do this week to humbly show God’s grace that would not bring attention to yourself, but to our Savior? It doesn’t have to be big. It just needs to be done privately, not for your glory but out of a desire to become more like Jesus. May we all have such a desire. Amen. 

^[1] Proverbs 16:18

^[2] 1 Corinthians 1:31, slightly paraphrased. 

^[3] Fred B. Craddock, Luke: Interpretation, a Bible-Commentary for Teaching and Preaching (Louisville, KY: John Knox Press, 1990), 137.

^[4] Jesus uses this term in the parable of the judgment of the nations. See Matthew 25:40. 

^[5] James R. Edwards, The Gospel According to Luke (Grand Rapids: Eerdmans, 2015), 290-291. 

^[6] Norval Geldenhuys, The Gospel of Luke (Grand Rapids, Eerdmans, 1983 reprint), 287.

^[7] In Matthew’s gospel, Jesus does say that the disciples must become like a child, although Jesus encourages the disciples to welcome those like the child in both passages as well as in Mark’s gospel. See Matthew 18:1-5 and Mark 9:33-37. 

^[8] Edwards, ibid. 

^[9] Matthew 11:29.

^[10] Philippians 2:6-8.

^[11] Dane Ortlund, Gentle and Lowly: The Heart of Christ for Sinners and Sufferers (Wheaton, IL: Crossway, 2020), 20.

^[12] Matthew 11:28. 

^[13] Craddock, 137.

^[14] Edwards, 291-292. 

Jeff Garrison
Bluemont and Mayberry Churches
August 21, 2022
Luke 9:37-45

At the Beginning of Worship:

What is the most faithful way to pray? Do we tell God what we want and need? Or do we turn to God with open arms and allow God to do what is best?

I supposed most people tell God what they want or need. I’m guilty. But when you think about it, it’s a bit arrogant to think we know better than the almighty. I’ve used this quote attributed to C. S. Lewis many times. “We’ll spend the first half of eternity thanking God for prayers not answered.” God knows best. Perhaps our best prayers are those we turn ourselves over to God saying, “Thy will be done.” 

Before reading the scripture:

Last week we looked at the Transfiguration in Luke’s gospel. Interestingly, Luke gives us more insight into the conversation between Jesus, Moses, and Elijah than the other gospels. But even here, we are provided only a glimpse of what was said. They talked about what was going to happen in Jerusalem. Afterwards, Jesus and the disciples come down the mountain and are immediately surrounded by crowds including a desperate father. Here, unlike Matthew and Mark, we’re given a brief account of the story. Having just witnessed Jesus’ glory, we now learn of the disciples’ limitations. But we also learn that despite their inability to help this man, Jesus still comes through.

In preparation for hearing the scriptures, I will pray a prayer the great Scottish Reformer, John Knox, used before worship:    

O God of all power, Who hast called from death the great Pastor of the sheep, our Lord Jesus, comfort and defend the flock which He hath redeemed by the blood of the eternal testament; increase the number of true preachers; mitigate and lighten the hearts of the lost; relieve the pains of the afflicted, especially those that suffer for the testimony of the Truth, by the power of our Lord Jesus Christ.  Amen.^[1]  

Read Luke 9:37-45

Raphael’s Transfiguration

The last artwork by the great renaissance painter, Raphael, was of the Transfiguration. We explored that story last week. But the artist includes in his depiction not only the wonderous and glorious events on the mountain, but also the inability of the nine disciples left behind to help the man whose boy was demonically possessed. The contrast with the glory above and the struggle and defeat below are striking. Jesus dazzles in the center of the canvas, while all is dark and foreboding below.^[2] On our own, our abilities are limited, something Raphael captures on canvas. 

Similarity to the Gerasene Demonic story

Our story today has some resemblance to the story we examined a month of so ago, just after Jesus calmed the storm on the lake. If you remember, a demonic man met Jesus on the other side.^[3]The man was a terror to everyone. Filled with demons, they tried to kill him. Jesus casts the demons out of the man and into a herd of pigs who ran off a cliff into the water and drown. Evil does that. Destruction is its goal. But once the man was freed from the demons, he became a disciple. He went on to tell everyone what Jesus did for him.  

Setting for Today’s Story

In today’s story, Jesus has just come down from the mountain. He’s met by a crowd, including a man who only one child, a boy, who had issues. Luke appears to have a special heart for parents with only one child, as this is the third such encounter in his gospel.^[4]

It sounds like this boy may have some form epilepsy. I don’t know if you’ve ever been around someone with such seizures. They lose control. 

Ken, a friend from Japan who was in my seminary class, had epilepsy. He once had a seizure in chapel. Thankfully, several of us knew what was happening. There was not much to do but try to keep him safe and to put a wallet in his mouth to keep him from biting himself or swallowing his tongue as we waited for paramedics. 

But back in the first century, epilepsy was blamed on demonic possession.^[5] So, instead of making speculations or a medical guess as to the boy’s problems, we’ll stick to how the story is told. The boy goes off into fits. His father can’t control him. You can imagine the chaos in their home. As it is with evil, whenever it takes over this boy, it tries to harm him. The disciples, whom Jesus had given power to heal,^[6] can’t help the boy.  

When Jesus hears the boy hasn’t been helped, he goes off on a triad about this perverse generation. He sounds like an Old Testament prophet. However, in Luke, Jesus doesn’t blame the disciples for their inability to help.^[7] “Human doubts and disbelief are not the last word,” one commentator writes. “Nor do they determine Jesus’ willingness or ability to act.”^[8]

Jesus takes pity on the boy and his father. He calls for the boy to be brought to him. Just as the man by the lake went berserk upon seeing Jesus, the boy immediately goes into convulsions.

The demon’s reaction to Jesus (and the good)

Imagine my dog going to the veterinarian. It’s for her good, but she’ll throw a fit before I can drag her out of the car. I suppose I’m like that with dentists. It may be for my own good, but that doesn’t mean I like it (although I don’t generally throw a fit). In a similar way, the demon fears encountering good and tries to harm the boy one last time. So, the boy convulsions before Jesus. 

But Jesus’ power is greater. He heals the boy, and then hands the boy back to his father. This amazes the crowds. They praise God’s greatness and what Jesus has been doing. 

Jesus’ changes subjects

Then Jesus changes subject. Luke tells us that Jesus prepared his remarks by telling people to “let these words sink in.” Their excitement over his healing the boy focuses their attention on Jesus’ acts and not his words. 

Luke gives us three possible reasons for this. They don’t comprehend what Jesus means when he speaks of being betrayed. Or, as the next verse implies, the meaning was concealed from them (kind of like pharaoh’s heart being hardened^[9]).  Or they didn’t want to hear such negative news at such a joyous time, so no one asked any questions.^[10] In other words, why ruin a good party with bad news. Why rain on a parade.

Today’s truths:

What does our text say to us today? There are at least two truths we should understand. First, we should trust God to do what is right. The boy’s father didn’t tell Jesus to cast out the demon. He just begged for Jesus to look at his son. The man trusted Jesus’ goodness. He knew Jesus would see the boy needed help and so respond. 

When we are sick, do we go to the hospital and then direct the physicians on how to treat us? In most cases, that’s not a good idea. Instead, we trust they have our best interest in heart. In addition, we trust their knowledge. Likewise, we trust God wants what is best for us. It’s like the father character played by Robert Young in the 1950s classic sitcom, “Father Knows Best.” We trust God the Father. Faith is having trust!

Second, which builds on the first, we are reminded that we can’t see or understand everything. We’re not God. Sometimes we get so caught up in the excitement that we are unable to see what’s around the corner. Or we don’t want to see, especially when we know its bad. Again, it comes down to trust in God. 

Conclusion

Jesus knew his mission. As we saw last week with the story of the Transfiguration, Jesus talks about his Jerusalem mission with Elijah and Moses. Jesus was preparing himself for what’s ahead. And it was going to be hard to accept and understand, but in the long run, what Jesus did was for us. And because of his atoning death, our future is much brighter. We are loved. We can find forgiveness and be adopted into God’s family. And that’s good news! 

Don’t make demands upon God in your prayers. Instead, trust God, know that you are loved, and have faith. Amen. 

 ã2022

^[1] Howard L. Rice & Lamar Williamson, Jr., A Book of Reformed Prayers (Louisville, KY: Westminster John Knox Press, 1998), 21. 

^[2] Norval Geldenhuys, The Gospel of Luke (Grand Rapids, Eerdmans, 1983), 284. For more information on the painting along with a reproduction of it, see https://en.wikipedia.org/wiki/Transfiguration_(Raphael) v

^[3] Luke 26-39. See my sermon at https://fromarockyhillside.com/2022/07/from-demon-possessed-to-gentile-evangelist/

^[4] James r. Edwards, The Gospel According to Luke (Grand Rapids: Eerdmans, 2015), 286.  See Luke 7:12 & 8:41-2.

^[5] Edwards, 286. See also Matthew 17:15, 18-19 for insight into the linking of epilepsy and demon possession.

^[6] Luke 9:1-2.

^[7] In the other gospel accounts, the disciples ask Jesus why they failed, and he uses it as a lesson for faith and prayer. See Matthew 17:14-21 and Mark 9:14-29.

^[8] Edwards, 286.

^[9] Exodus 4:21, 7:3, 7:13-14, etc. 

^[10] Fred B. Craddock, Luke: Interpretation: A Bible Commentary for Teaching and Preaching (Louisville, KY: John Knox Press, 1990), 136. Craddock suggests that the voices of praise of the crowd over Jesus’ power makes it hard for the disciples to see Jesus both in power and, in Jerusalem, in powerlessness. 

Jeff Garrison
Bluemont & Mayberry Churches
August 14, 2022
Luke 9:28-36

At the beginning of worship:

What do you think of doubt? Do you think of it as the opposite of faith? Can doubt be a means God uses to draw us closer and help us trust more? 

I recently read a book based on the later position. I’ve shared several quotes from the book, The Sin of Certainty by Peter Enns. Here’s another:

“When faith has no room for the benefit of doubt, then we are just left with religion, something that takes its place in our lives along with other things—like a job and a hobby. Doubt is God’s way of helping us not go there, though the road may be very hard and long.”^[1]

If everything is certain there would be no need for faith. God wants us, first foremost, to trust in God’s Son and our Lord, Jesus Christ. We’ll talk about this today.

Before reading the scriptures:

Last week, we looked at Peter’s Confession followed by Jesus teaching his followers some hard truths about discipleship. A couple of things I hope you got out of the sermon. Discipleship must be grounded in prayer, and we must trust Jesus and be willing to give up everything for him. 

Today, in our text, we see it’s about eight days after that encountered between Jesus and the disciples. Again, Jesus goes up on the mountain to pray. This time, he only takes his core leadership team: Peter, James, and John. And what happens up on that mountain is so bizarre the three disciples don’t tell anyone until later, after an even greater miracle, the resurrection.  

Read Luke 9:28-36 in the Message translation

Was the Transfiguration for the disciples?

For whom was the Transfiguration, as this story is known, to benefit?^[2] Was this event for the disciples? If so, why were nine missing? And besides, the three on the mountain missed most of it as they napped. This was like how they missed out on Jesus’ prayer in the garden just before his arrest.^[3] Jesus wants them nearby, awake and praying, and they snore. 

Our story begins with Jesus taking a few of the disciples up on the mountain to prayer. A wonderous thing happens. But the disciples can’t keep their eyes open. And when they fully wake, Peter makes a fool of himself. Poor Peter, he feels he must say something when there is nothing to be said. Instead, he should have looked on with awe and been pleased for the opportunity to witness such an event. We should learn from Peter’s bumbling that when we experience something wonderful, awe is an appropriate response. We don’t need to try to add to the experience.

Was the Transfiguration for Jesus?

Perhaps the Transfiguration was meant for Jesus. He’s heading down that long road toward Jerusalem. What’s going to happen weighs heavy on him. This event strengthens him, just as the angels ministered to Jesus in his prayer in the garden before his betrayal.^[4]

But even if Jesus was the primary recipient of the benefits, it doesn’t mean this event was unimportant for the disciples. After all, we find the story in three of the four gospels.^[5]  

Perhaps this story should also remind us that even experiencing supernatural events does not guarantee one’s continually faithfulness. We know that Peter will go on to deny Jesus.^[6]Again, as this passage shows us in the end, we ground our faith in Jesus Christ, not in what we do.  

Keeping quiet about the event

We’re told the three disciples kept quiet about the event after it happened. In Matthew’s gospel, Jesus tells them not to say anything about it until after he’s been raised from the dead, but there it appears the disciples at the time didn’t understand Jesus. Instead, they go off on a tangent about Elijah.^[7] In Luke’s gospel, we’re given no reason for the disciples to keep silent. 

We could assume some things are best left unsaid. After all, the rest of the disciples would have no context to understand what happened up on the mountain. Discussing it might open the three to ridicule. So only much later, after the experience of the marvelous resurrection, do they share what had happened. 

We have only the bare details

The text only provides us with bare details. Jesus becomes dazzling white and has a conversation with Elijah and Moses. Maybe the three disciples, seeing this, thought they were already having a dream as they nod off instead of listening in on the conversation. I know with me, sometimes when I am in the in-between state between being awake and asleep, I can dream and then wake up startled, unsure what’s real and what’s a dream. 

Maybe they thought this was a dream, and it’s only when they are fully awake do they become aware of what’s happening. But before we go there, let’s consider the presence of Moses and Elijah. 

Moses and Elijah

It is often assumed that Moses represents the law (even though Moses is also known as a prophet) and Elijah represents the prophets. Since we are not privy as to what was said between them and Jesus, this is only speculation. But it may be right. We’re only told the conversation had something to do with Jesus’ work in Jerusalem. Back in verse 21, Jesus revealed to the disciples his upcoming rejection by the elders and chief priests and scribes. The priests imply the rejection will take place in Jerusalem, for they worked at the temple there. 

Did Moses and Elijah encourage Jesus as he made his final trek to Jerusalem? Maybe, it seems logical, but we cannot be certain. 

Peter’s half-baked ideas

As the two men take their leave, Peter must have realized that this wasn’t a dream after all, He’s amazed, although we don’t know how he knew it was Moses and Elijah. Peter quickly jumps up and begins running his mouth. “It’s great for us all to be here,” he said. He offers to make three dwellings, so they can all sit around and enjoy this experience.

The word translated as memorials in the Message translation, or dwellings or booths in other translations, is the same as the word translated as “tabernacle.”^[8] The tabernacle was a tent that served as a portable temple for the “holy of holies” during the Exodus. Does Peter see these three as divine? Probably not, but because of their presence, he knows the Almighty has something to do with their presence. 

Luke makes sure his readers understand Peter’s suggestions were not thought out well. “He blurted it out without thinking,… while babbling on like this…” we read. Sometimes we just need to be content and stand in awe. 

While Peter talks, God acts. Sending a cloud over the mountain, the mist envelopes everyone there.^[9] God provides a heavenly tabernacle and suddenly they are all aware of God’s presence. Then, they hear a voice, the voice of God, speaking out of the cloud. “This is my Son, the Chosen! Listen to him.” 

That voice must have rolled like thunder and lingered for a while. And when the voice was no longer heard, the three disciples find themselves in the presence of just Jesus. Everything is back to normal.

Focus on Jesus

While this experience may have been primarily for the human Jesus, to prepare him for Jerusalem, there is also a message for the disciples who were present (and for us). They and we are to listen to Jesus. Don’t be just holding on to the past, to the law and to the words of the prophets. Pay attention to Jesus, listen to him, learn from him. God works through Jesus to show us the way forward.

This event illustrations us what John’s gospel teaches.  Jesus is God’s word.^[10]  Because of this, we are to trust and obey, follow and abide by him. 

Our desire for certainty and control

I expect if we were present with Peter, James, and John, we wouldn’t have acted much different. Peter’s suggestion of erecting memorials was an attempt to hold on things. We like certainty and in that moment on the mountain, Peter had it. 

There was Jesus and the two greatest Hebrew leaders in all their glory. Peter wants to enjoy their presence. He’s like Mary Magdalene after Jesus’ resurrection, grabbing on to Jesus. But Jesus told her not to hold on to him.^[11]

We can’t control God

We can’t contain or control God. If we could, whatever it is that we are containing or controlling would not be divine. Instead, we trust, follow, listen and learn. That’s our calling as disciples. Amen. 

^[1] Peter Enns, The Sin of Certainty: Why God Desires Our Trust More Than Our ‘Correct’ Beliefs (New York: HarperOne, 2015), 172. 

^[2] The idea of the differences of the experiences between the Jesus and disciples comes from reading Chelsey Harmon’s commentary on the text: https://cepreaching.org/commentary/2022-02-21/luke-928-36-3/

^[3] Luke 22:39-46. 

^[4] Luke 22:43-44. These verses do not appear in all ancient text, but they show an anguished Jesus as he faces what’s ahead. 

^[5] See Matthew 17:1-9 and Mark 9:2-8. Peter refers to the experience in 2 Peter 1:16-18. 

^[6] Luke 22:54-62. This story is told in all four of the gospels. See Matthew 25:69-75, Mark 14:66-72, and John 18:15-18, 25-27. 

^[7] Matthew 17:9-13

^[8] James R. Edwards, The Gospel According to Luke (Grand Rapids: Eerdmans, 2015), 283-284.

^[9] Edwards, 284-285

^[10] John 1:1-5. 

^[11] John 20:17. 

Jeff Garrison
Bluemont and Mayberry Churches
August 7, 2022
Luke 9:18-28

At the beginning of worship

What are the two natures of Christ? 

From the early church, the belief has been held that Jesus Christ is one person with two natures: Divine and Human. Or God and Man. It’s a mystery how they go together, but it explains a lot of what we’ve seen over the past couple months as we worked through the middle section of Luke’s gospel as Jesus, a man, does God-like things.  

What the Confessions tell us

Jesus’ dual nature is professed in the Apostles’ and Nicene Creed. Both speak of Christ, who is one with the Father, becoming human through the incarnation by the work of the Holy Spirit in the life of Mary. For a more technical definition, The Westminster Larger Catechism explains it this way:

“It was requisite that the Mediator should be God that he might sustain and keep the human nature from sinking under the infinite wrath of God, and the power of death….” And then in the next paragraph: “It was requisite that the Mediator should be man; that he might advance our nature, perform obedience to the law, suffer and make intercession for us from our nature, have a fellow feeling of our infirmities; that we might receive the adoption of sons, and have comfort and access with the boldness unto the throne of grace.” Going on, the Confession says: “It was requisite that the Mediator who was both God and man, and this in one person; that the proper works for each nature might be accepted of God for us, and relied on us, as the works of the whole person.”^[1]

-Westminster Confession of Faith

Today, I’ll talk some about the dual nature of Christ. As God, Christ gives us access to the divine. As a human being, he can identify with our struggles. We need both and together, it’s good news. 

Before reading the Scriptures:

Two weeks ago, we ended our scripture reading with Herod essentially asking, “Just who is this guy doing the healing and teaching out in the villages?” As I pointed out last week, Luke often let’s such questions linger a while. Instead of giving an immediate answer, he gave another example of Jesus’ power with the feeding of the 5,000. Today, we’ll see that Jesus and the disciples have finally escaped the crowds, which allows Jesus to ask the disciples about who the crowds understand him to be.

Good leadership

A good leader wants to know what others think and understand. Sometimes they may not like what they hear. Knowing what others think, may or may not change what a leader does. But if the leader doesn’t know how others understand their message, they could be moving into a minefield. So today, Jesus asks the disciples what people say about him. And he receives essentially the same answer Herod received. But Jesus pushes deeper, which leads to Peter’s confession and a chance for Jesus to begin some in depth teaching with the disciples. 

This story in Matthew in Mark

This story also appears in Matthew and Mark, where we’re given more details. Unlike Luke, in those accounts, we’re told it was in Caesarea Philippi,^[2] which would be an area away from Galilee. Luke, instead of telling us where this occurs, just says it was in private, after prayer. All three gospels may be correct, but Luke’s holds out special significance. Jesus first prays!  We can learn from this. 

Read Luke 9:18-28

Quick summary of text

We learn a lot from this passage about prayer, the nature of Jesus, the need for trust, and living in God’s kingdom. Let’s look at what this text teaches.

Role of prayer in Jesus’ life

Luke has already shown us the importance of prayer in Jesus’ life. Jesus has been known to slip away in private to pray.^[3] He heads up on the mountain to pray before naming the 12.^[4] Luke later tells us about Jesus’ harsh criticism about prayer done for public display and admiration. Jesus condemns the Pharisee who makes a show of his prayer in the temple but elevates the tax collecting sinner who humbly begs for forgiveness.^[5] Jesus isn’t against public prayer. He defends the temple as a house of prayer while condemning the impropriate use of the space.^[6]

Importance of prayer

Luke shows the importance of humble, private, and sincere prayer. Prayer is not to be an occasion to grandstand. We can only image what Jesus would say about praying on the 50^th yard line after a high school football game. Prayer is personal, as Jesus shows by slipping off into the hills. It is between us and God. As Jesus shows in the Lord’s Prayer, prayer focuses on God’s will, not our desires.^[7]

Some see prayer as the answer to problems. When we can do nothing, we say, “I’ll pray for you.” Sometimes that sounds insincere. Certainly, if we can do something to change or help, we should. 

Others have blamed the failure of our schools on the lack of prayer. But the lack of prayer is not the problem. There has always been prayer in school. It’s mostly private prayer when students (and I was one) pray for a test for which we hadn’t prepared. Such prayers weren’t often answered, or at least not in the way I’d hoped. 

The problem arises when we think of prayer as providing God a shopping list of things to correct without working with God to make things better. 

Prayer as an intimate conversation with God

Prayer, as we see here, is intimate conversation with God. While there is a place for public prayer, most prayer needs to be done alone. It’s especially important for us to pray privately. This fall, I plan a six-sermon series on prayer, but before then think about your prayers in the light of how Jesus prayed. Do you get away to talk to God privately? It’s an important part of our discipleship. 

Jesus’ question

We don’t know what caused Jesus to ask the question to the disciples, only that it came out of prayer. When finished praying, Jesus went to the disciples and asked, “Who do the crowds say that I am?” Their answer parallel’s the answer given to Herod as to who it was out in the countryside doing this work: a resurrected John the Baptist, Elijah, or one of the prophets.^[8] This answer shows that Jesus’ message is getting traction and that people are taking him seriously. Except for John the Baptist, whose death at the hands of Herod was only recent, the others have been gone for centuries. 

Jesus then turns to the disciples and asks them point blank, “Who do you say that I am.” It’s not how others identify Jesus that is ultimately important. It’s the role Jesus plays in our lives. 

Peter’s confession

Hearing this question, Peter jumps up and says, “You’re the Messiah of God.” Good work, Peter. Of course, knowing this doesn’t mean that Peter will always be faithful. We know he’ll deny Jesus. But for now, Peter is the man of the hour. He gets who Jesus is, but like us he will struggle the rest of his life to follow Jesus in a worthy manner. 

The hard truth of God’s Messiah

The disciples now understanding Jesus’ nature, that he’s not just a man; he’s also God’s Messiah. Then Jesus seemingly pours cold water on their heads as he informs them of the difficulties ahead. The Son of Man will be rejected and killed yet rise on the third day. 

I’m sure the disciples didn’t see this coming. This wasn’t their idea of the Messiah.

Expectations of disciples

Jesus continues, teaching not just about what will happen to him but his expectation from his disciples. A disciple must deny him or herself and follow Jesus down this hard road. We live within a paradox. Discipleship can be counter intuitive. If we want to save our lives, we must be willing to lose our lives. We can’t be a disciple for ourselves. As a disciple, we belong to Jesus, alone. He goes on to warn us of being ashamed of him. 

We know the cross was the ultimate symbol of shame in the Roman world, yet Jesus glorifies the cross. The disciples, then and now, may suffer. But will we stand with Jesus at the cross or will we hold on to worldly values and turn away in shame? 

Seeing the Kingdom

Finally, Jesus ends his teachings by letting people know there are those who will not taste death before they experience the kingdom of God. This last saying has created confusion over the years because way too many people try to interpret it through end time scenarios. By the time Luke wrote his gospel, according to what Jesus says, the kingdom was already here. The kingdom begins with the resurrection.^[9] Of course, it may not have come in its fulness and we still long for heaven, but those who follow Jesus are called to into the kingdom in the present. 

These reverse values which Jesus presents, such as gaining life by losing it, begins now. Our total allegiance and our devotion are to God’s kingdom. We live and trust in Jesus. And Jesus is not some distant God. Because Jesus has been here, and lived a life like us, he knows what we’re going through. The dual nature of Jesus allows him to sympathize with our weakness and encourage us in our temptations. He understands our prayers. 

Conclusion 

I saw a sign the other day that read, “Prepare to meet thy God.” And while we should prepare to meet God, we shouldn’t do it in fear. If we’re following Jesus and have a regular and honest prayer life, there is no need to fear. For we already know God.^[10] We’ve already met God. Instead of worrying about meeting God, we can look forward to that face-to-face meeting with joy and anticipation. Until then, keep praying and keep your eyes on Jesus. Amen. 

^[1] Presbyterian Church USA, Book of Confessions, The Westminster Larger Catechism, Questions 38-40 (or 7.148-150) 

^[2] Matthew 16:13-23 and Mark 8:27-33. 

^[3] Luke 5:16. 

^[4] Luke 6:12.

^[5] Luke 18:9-14. 

^[6][6] Luke 19:45-46.

^[7] Luke 11:1-4, especially verse 2, “Your kingdom come.”

^[8] See Luke 9.   Also see my sermon on this section: https://fromarockyhillside.com/2022/07/building-relationships/

^[9] I. Howard Marshall, Commentary on Luke: New International Greek Testament Commentary (Grand Rapids: Eerdmans, 1978), 379.

^[10] John 14:8-14.

Jeff Garrison
Bluemont and Mayberry Churches
July 24, 2022
Luke 9:1-9

At the beginning of worship:

Have you ever thought of yourself as a “Little Jesus?”  What if I suggest that’s what we are to be? As a part of Christ’s church, we become Jesus’ hands and feet in the world. We carry on his mission of love and sharing his grace. This task was first given to the 12 disciples and has passed down through the centuries to us. We’re going to learn today about the first time Jesus sent out the disciples to do his work. 

Not in it to win it

We are called to make a difference in our world. As followers of Jesus, we live by different values than the world. As Andy Stanley, in his newest book proclaims, the church is not about winning. Jesus didn’t set out to win the world. Instead, he gave his life for the world, and calls us to also sacrifice for the good of others.^[1] It’s not about winning, but about showing Jesus’ love in our lives and everyday encounters. 

Too often we use terms like “winning the world for Christ.” In the late 19^th Century, the student volunteer movement for missions set its goal as “the evangelization of the world in this generation.” While a noble goal, it is too easy to think the burden is upon us. While God uses us to display a new way of relating in the world, or as the founding documents of the Presbyterian Church state, “to exhibit the kingdom of Heaven to the world,”^[2] we’re not in a competition for victory. The victory belongs to Jesus already. Let us call ourselves to worship.

Before the reading of scripture

Since their calling in the 6^th chapter of Luke,^[3] we have seen how the twelve listened, learned, and observed Jesus. This was in preparation for the moment they would assume the work of Jesus on their own. At the beginning of the 9^th Chapter of Luke, they’re given a trial run.

While our reading today focuses on the 12 disciples, Luke points out that there were more than 12 disciples, including some women.^[4] However, the 12 take on special significance. These learn from watching Jesus as he teaches and ministers toward those in need. While they remain Jesus’ disciples, they are to begin to take on a more active role in sharing Jesus’ work in the world. Eventually, eleven of the twelve will become Apostles and responsible for taking Jesus’ teachings to the end of the world.^[5]

Disciples in the Ancient World

The concept of disciples gathering around teachers was well-known in the ancient world. Centuries before Jesus, the Greeks had developed such a relationship between teachers and students. Plato was a disciple of Socrates and remained so even after his teacher died. He would always be a disciple of Socrates, even when he had his own disciples or students, who attended his Academy. 

Aristotle was one of Plato’s disciples, but he, too, developed disciples of his own and taught then in Athens’s Lyceum. Other Greek thinkers gathered their own disciples. A disciple is to learn from their teacher, their master, and then apply their learning in the world.^[6] As we’re disciples of Jesus, we should be doing the same.

Read Luke 9:1-9

Backpacking: Traveling Light

One of the things I appreciate about backpacking is how such travels puts everyone on the same plane. Rich and poor, you’re all the same once you get a day’s walk into the woods. Ironically, the one who can get by with the least has a much richer experience than the one who tries to drag everything inside a backpack. Carrying a 70- or 80-pound pack, as I’ve seen some do, is absurd. It might be okay going to war, but if you’re out to enjoy God’s creation, such a pack will only slow you down, hold you back, and exhaust you. It is hard to enjoy the view of the mountains when you have that kind of burden. 

Grandma Gatewood

One of the legends to have hiked the Appalachian Trail is Emma Gatewood, better known as Grandma Gatewood. She first hiked the entire trail in 1955 at the age of 67. She would hike it twice again.  Along the way, she carried a few clothes, supplies, and a little food. She took a shower curtain for when it rained. A denim bag served as her pack. She was the definitive an ultra-light backpacker. Because she took so little, she often depended on the generosity of strangers for food.^[7]

The disciples traveling light

Jesus sends the twelve out across the landscape and has them travel very light. They don’t even have a staff, which is okay because they’re not taking anything extra with them. A staff is good when you need a third leg to help you balance, such as when you have a heavy pack.  Of course, a staff is also good to discourage angry dogs and to push snakes out of the path. For those, I suppose the twelve had to depend on God or a good neighbor.

Depending on God and Stranger

The twelve carry no food, no money, no extra clothes…. Jesus’ purpose is two-fold. He wants the disciples to learn how to depend on God and on the goodness of others. Furthermore, by having the disciples depend on the goodness of others, Jesus forces them to meet and encounter others along their way. What a better way to get to know someone than to share a meal. Jesus sets up the disciples to emphasize personal relationships and not to be burdened by stuff.^[8]  

 No hedging of bets

Going out into the world with nothing, the disciples cannot hedge their bets or provide themselves a social safety net. Perhaps another reason Jesus has the disciples to go without money is another of our human traits. He knows if the disciples wait until they had enough money for their mission, it would be like us waiting to have enough money to have children. Few of us would ever get to the point where we felt we had enough. This is urgent business, and the disciples need to hit the road. 

Modern hobos

Several years ago, I picked up a book in a bargain warehouse about modern day hobos.^[9] The book was written by this one hobo who often traveled without a ticket by rail. Sometimes he’d even fly to a distant city to ride a particular scenic line though the mountains. Occasionally, this guy and his friends would encounter real hobos, but they generally kept their distance. 

I wondered what the real hobos thought of them. After all, these were all successful and professional men. They used cell phones to communicate with each other about the best car to jump aboard or how to avoid the railroad police. 

Another thing separated them from real hobos. A real hobo might cook his stew in a tin can over a fire. When they got hungry, they’d jump off the train, pull out a credit card, and rent a room in a hotel. After cleaning up, they’d go out for a nice meal. Such abilities set them apart. 

Think about riding an open car over a particularly cold pass in the Rockies. Instead of continuing to freeze, they get to warm up in a hotel’s hot tub. When you travel like this, you don’t exactly open yourself up to make friends with the real hobos.

Taking the easy way out

As humans, we often take the easy way out. Knowing this, Jesus sends the disciples out in a manner that forces them to depend on God and others for their safety and comfort. 

Furthermore, Jesus wants the disciples to appreciate what is offered to them. When they come into a village and someone opens their home, they are to remain there until they move along. They’re not to accept a better offer, say from the owner of the villa upon the hill with the swimming pool. Accepting such an offer might offend their earlier host. Sent out in this manner, they to be grateful for what they’re offered. 

Biblical Hospitality

I should say something about the New Testament concept of hospitality.^[10] It’s not throwing a nice party for friends.^[11]Anyone can show hospitality to friends. But when such hospitality is shown to a stranger, that’s special. 

As the disciples learned from their master, they’re to now trust him as they participate in the expand his mission in the world. Their assignment is to utilize word and deed as they expand Jesus’ ministry. They have learned Jesus’ true nature, now they’re to share it with the world.^[12]

The word spreads to Herod

Interestingly, Luke doesn’t tell us of their success, just that they went out preaching and teaching. Instead, he lets us know that Herod, the ruler, has his ears to the ground. He knows something is up and begins to ask questions. “It can’t be John,” Herod thinks. “I’ve beheaded him. Is it another prophet?” And how many of them? It’s no longer this one guy I’m hearing about, they are all over the place, in different villages at the same time. 

We’re told that Herod wants to see Jesus. This Herod is the son Herod the Great whom we’re told in Matthew’s gospel, killed a lot of babies to do away with Jesus.^[13] Herod Jr. is neither as cruel nor as capable of a letter as his father.^[14] He expresses an interest in seeing Jesus, which he will do, but only during Jesus’ trial. Herod only wants to see one of Jesus’ miracles, as if he’s a traveling magician. Jesus refuses and so Herod and his soldiers mock Jesus before sending him back to Pilate.^[15]

In a small way, the disciples begin to build the foundation upon which the church would be built. The word gets out through their preaching and mercy. Not only do the masses hear about Jesus, so does the ruler in the land.^[16]

The task of the 12 has now become ours. We are to share the good news. While we’re not always equipped to heal like the twelve, we are able to offer hope and encouragement as we walk with others on their journey toward healing. 

Doing our part

Think about how you might do your part. Who do you know that you might reach out and invite out for breakfast or a cup of coffee and spend some time seeing how they’re doing? Who might you offer to help, to show the agape love of a disciple? We make the world better one disciple at a time. Discipleship is more about one-on-one relationships than big crusades or campaigns.^[17]With whom might you develop such a relationship? Who can you reach out to know? Invite them to church with you and to Sunday brunch afterwards. Build relationships!

Like the disciples, we’ll never be fully prepared. Instead, we step out in faith and trust God to give us what we need so that Jesus might make a difference in someone’s life. Trust God and build relationships with others. The twelve did it and so should we. Amen. 

^[1] Andy Stanley, Not In It To Win It: Why Choosing Sides Sidelines the Church (Grand Rapids, MI: Zondervan, 2022). For my review of Stanley’s book, Click here. https://fromarockyhillside.com/2022/07/catching-up-on-my-reading/

^[2] Presbyterian Church USA, Book of Order, F-1.0304.

^[3] Jesus had called disciples earlier as in Luke 5:1-10, 27-31, but in Luke 6:12-16, he specifically calls “the Twelve.”  

^[4] See Luke 8:1-3 or my sermon on the text at https://fromarockyhillside.com/2022/06/were-called-to-be-farmers/   Luke also mentions the 70 whom Jesus later sends off 2 by 2. See Luke 10:1-12.

^[5] The one missing of the 12, who did not become an Apostle, is Judas. 

^[6] For an insight into the various discipleship schools of Greece, see the opening chapters of Arthur Herman, The Cave and the Light: Plato Versus Aristotle, and the Struggle for the Soul of Western Civilization (New York: Random House Paperbacks, 2014). 

^[7] See Ben Montgomery, Grandma Gatewood’s Walk: The Inspiring Story of the Woman Who Saved the Appalachian Trail (Chicago: Chicago Review Press, 2014). 

^[8] James R. Edwards, The Gospel According to Luke (Grand Rapids, Eerdmans, 2015), 262. 

^[9] William T. Vollmann, Riding Toward Everywhere (HarperCollins, 2008). 

^[10] Fred Craddock, Luke: Interpretation, A Biblical Commentary for Teaching and Preaching (Louisville, John Knox Press, 1990), 121.  For one of my sermons on hospitality from Hebrews 13, see https://fromarockyhillside.com/2021/06/christians-should-be-outstanding-citizens/

^[11] Jesus emphasizes this point in the Sermon on the Mount. “And if you greet only your brothers, what are you doing more than others? Do not even pagans do that?” Matthew 6:47. 

^[12] Edwards, 260.

^[13] Matthew 2:7-18

^[14] Edwards, 666.

^[15] Luke 23:7-12.

^[16] Norval Geldenhuys, The Gospel of Luke (Grand Rapids, Eerdman, 1983), 267-8.

^[17] Edwards, 262.

Jeff Garrison  
Bluemont and Mayberry Churches  
Luke 8:40-56  
July 17, 2022

At the beginning of worship

The most important part of having a relationship with Jesus is the potential to restore life. 

• Jesus provides us a reason to live. 
• Jesus wants us to live abundantly. 
• Jesus wants us to follow his lead and show compassion.

Restoring life isn’t just about eternal life, but a renewed life in the present, lived out within the church. This morning we’re looking at two stories where Jesus restores life. In one, he brings a child back from the dead. But the other is just as important. He restores life to an outcast. 

Of course, both will later die. That is part of the human experience. But imagine what these two did with their renewed life in the time they had left. Or think of the excitement of the parents of the little girl who died and the joy of the woman’s husband and family who had mom back. 

Jesus calls us to live knowing we are loved and cared for and watched over by God. We’re also to live this life within a church community who also watches over us. What does this mean for your life? 

Before reading the Scriptures

Last week we saw Jesus and the disciples on the West Bank of Galilee, where he dealt with the unclean. He was in a Gentile area, so the people themselves were seen as unclean. He healed a man who was seen as crazy and filled with demons, one who would have been shunned by Jews just as he was shunned by Gentiles. And he was in an area where they raised hogs, in large numbers, an animal according to Jewish law was unclean. 

Today, we see what happens when Jesus comes back to the East Bank. They must not have had bad weather on the return trip, or if they did, we’re not told. Now that he’s back in Jewish territory, do you think his run in with those unclean ends? Not a chance. Let’s see. 

Read Luke 8:40-56

Opening day 2007

Opening day of the college football season, 2007, featured the Appalachian State Mountaineers against one of the dominate teams throughout the history of college football, the Michigan Wolverines. Michigan was rated five in the national polls among the top colleges. Appalachian wasn’t even in the same division. 

At the time, I was in Hastings, Michigan. A few months before the game, my Uncle Larry called. I’ve always thought of Larry as an older brother. He’s a lot closer to my age than my dad’s, his brother. As a graduate of Appalachian State, Larry wanted to see this historic game. He was able to get tickets and planned to fly up, if I could provide a place for him to crash and drive him the 2 hours across the state to the Big House in Ann Arbor. 

Larry’s visit

He and his daughter, McKenzie, who was a couple of years older than Caroline, came up a day early. We toured some around West Michigan, but we made sure we got to bed early Friday night so we could get an early start on Saturday morning. Larry and McKenzie along with Caroline and I, got up early and after breakfast headed out across the state on Interstate 94. 

I could tell Larry was nervous. He kept returning to his hope that the game wouldn’t be a blow out. After all, Michigan was in a completely different division. They might have well been playing against an NFL team. In a sense Appalachian was offered as sacrificial meat to one the top programs in college football for their opening day triumph.

We arrived in Ann Arbor a little after 9 AM, for a game that didn’t start till 1. It was good to be early. Once we got off the exit, it took another hour of bumper-to-bumper traffic to park. It takes time to get 107,000 people into the stadium. After parking, we enjoyed the pregame, going to a tailgate party for Appalachian State alumni. A little after noon, we moved toward the Big House and found our seats. 

The Game

The game began. But it didn’t begin as expected as both teams quickly put points on the board. The Mountaineers dominated the second quarter, racking up 21 points and leading at half by 14. In the second half, Michigan slowly crawled back. With four seconds left in the game, they had the ball. They were on the Mountaineers ten- or twenty-yard line. They were down by just two points. All they needed was a field goal, a simple chip shot, and it would be over. 

The Mountaineers blocked the kick. The game was over. 

Driving back across Michigan, my uncle floated somewhere above the vehicle. He couldn’t believe it. Was Larry a spectator without faith? 

Of course, football is just a game. 

Do we have faith or are we just a spectator? 

When it comes to Jesus, let me ask this question. Do we have faith? Or are we just spectators? Think of our story this morning. We have two examples of faith: a concerned father and a sick woman. Both experienced an incredible miracle, while most people present in the crowd are just spectators.^[1]

Our story picks up where we left off last week. Jesus and the disciples had just sailed back across Lake Galilee. A crowd waits for Jesus on the east bank. Jesus’ popularity has risen, everyone wants to see him. But how many of these fans of his really know what’s up about him? They’ve probably not yet heard the news of the demons and the pigs or the calming of the sea. And what’s happening next will blow their minds. 

Jesus is God

In the previous weeks, we’ve seen Jesus as God: forgiving sins, controlling the weather, and freeing someone from evil. Now, Jesus not only heals; he restores life. 

As Jesus comes ashore, he’s met by Jairus, leader of a synagogue, a man of standing within the Jewish community. Jairus is desperate for his daughter is dying. He pleads for Jesus come to come and heal his daughter. Jesus agrees and they head off. They must push through the crowd to make their way forward. Everyone wants to see Jesus, and most probably have no idea that he’s on a life-saving mission. After all, in the first century, there were no ambulances and sirens and flashing lights to clear a path. 

Interlude

Then, Luke takes the story another direction. As a literary device, it’s a clever interruption. There is a girl in need, but Jesus must first attend to something else. This helps built tension in our minds. We’re all with Jesus and Jairus and ready to run to his house. But Jesus pauses. 

Someone has touched his garments. Jesus wants to know who. Peter realizes the impossibility of such a question. Many people are pressing in on Jesus. Everyone is touching him. You can’t help it. Think about being on a Japanese subway if you ever experienced such travel at rush hour. If not, you’ve probably seen pictures of those stationed on the platform to push passengers into the railcars so the door can close. Everyone has been touching Jesus and now he wants to know who. He acknowledges that power had left him. 

Female issues

We’re told a woman, who wasn’t trying to hold up Jesus and in his important mission, had sought to touch him so that she might be healed. And that’s what happened. After twelve years, she’s well. She was suffering from what my mother used to call “female issues.” If a woman from church was in the hospital and we asked why and mom said, “female issues,” we knew not to ask any more questions.^[2]

The problem for her is that such bleeding has gone on a dozen years. This also meant she was unclean. The Old Testament laws said so.^[3] She wasn’t even supposed to be in the crowd. But now we learn that she has been made well. And when she identifies herself, Jesus pronounces such when he tenderly calls her “daughter,” and tells her it was her faith that made her well. It was her faith that led her to seek out Jesus. Healed and now able to be accepted back into society, Jesus sends her on her way in peace.

Now back to Jairus’ daughte

Way to go, Jesus. That’s a nice interlude. Good ministry. However, while dealing with the woman, Jairus’ daughter dies. Messengers arrive and inform Jairus it’s too late, not to bother Jesus anymore. From our experience, death is final. People don’t just pop up from the casket and ask if they can be first in line for the ham and funeral potatoes with a serving of Jell-O salad and a slice of Aunt Delilah’s coconut cake.

A corpse is unclean

Jesus, however, assures Jairus that if he trusts in God and doesn’t sink into despair, everything will be alright.^[4] So, they continue to the house, where their lies and corpse that had been a 12-year-old girl. Like the bleeding woman, a corpse is also considered unclean.^[5] But this doesn’t bother Jesus, who takes three of his closest disciples and goes into the room where the girl lays dead. He sends out the mourners. After all, they think he’s nuts. Then he addresses the girl. We’re told her spirit returned. 

Now back to Jairus’ daughter

God gives us life. Every breath we take is from God. The girl, like Adam in the garden, comes to life once the spirit, the breath from God, enters her.^[6] God gives life. 

Realizing she’s been through trauma, Jesus has food brought to her and then, surprisingly, tells her parents not to tell anyone what happened. 

Role of Faith

Jesus acknowledges that the woman’s faith has made her well. For it was her faith that caused her to seek out Jesus, the great healer. He also told the father to have faith, and everything would work out. However, Jesus’ role is undoubtedly necessary here, for it wasn’t faith alone that generated these events. As one commentator noted, faith doesn’t generate these events, but healing does proceed from faith.^[7]  

Perhaps we could best look at it this way. We’re to have faith, not in that healing will occur, but faith that we are loved and cared for by the Almighty in an intimate way, as shown by Jesus in today’s story. And Jesus’ example of caring for us, is to be our model, as we strive to care for a world that is often dead. We’re called to have faith because we know God is at work despite the evidence to the contrary.

We’re not to be spectators

We’re not called to be a spectator. Life is not a football game. We’re called to participate with Jesus in this world, by showing the concern he showed with others. Let us love as Jesus loved. Amen. 

^[1]Fred Craddock, Luke: Interpretation, a Biblical Commentary for Teaching and Preaching (Louisville, KY: John Knox Press, 1990), 120. 

^[2] I was reminded of this reading Scott Hoezee’s commentary on the parallel to this passage in Mark 5:29-43. See https://cepreaching.org/commentary/2021-06-21/mark-521-43-3/  

^[3] Leviticus 15:19, 25.

^[4] James Edwards, The Gospel of Luke (Grand Rapids, MI: Eerdmans, 2015), 257.

^[5] Leviticus 22:4, Numbers 5:2. 

^[6] Genesis 2:7.

^[7] Craddock, 120. 

Jeff Garrison   
 Mayberry and Bluemont Presbyterian Churches   
July 11, 2022   
Luke 8:26-39

At the beginning of worship:

Why would you invite someone to church? I hope it isn’t to see or hear me talk, although I would enjoy meeting your friend. But that’s not why we should invite someone to church. We invite them because we care. 

When you get down to it, the only valid reason to invite people to worship with us (or to a meal or a Bible study) is that we want them to experience Jesus. The church is God’s vehicle to share God’s mission. Whether inside a building or outside under a maple tree, God uses the church, along with the workings of the Holy Spirit, to bring people into a relationship with Jesus Christ. I hope you want to see people encounter and get excited about Jesus, because that’s what we’re to be about. 

That said, when Jesus encounters someone, he sends them back into the world, to do his work, as we’re going to see today. As someone said many years ago, evangelism is one beggar giving another beggar a morsel of bread. Yep, we’re all beggars here. And we depend on the bread of life, on Jesus Christ, our Lord. 

Before the reading of Scripture:

Last week we heard about Jesus and the disciples in a boat sailing across a stormy Lake Galilee. We were left hanging with a question. Who’s this dude named Jesus? Today, we learn what happens when they reach the other side. We also get an answer to that hanging question. 

Read Luke 8:26-39

A Western set on the other side of Galilee: Is that why it’s called the West Bank?

This story sounds a lot like a good Western movie.

In a the classic western, a community is in trouble. Some force threatens their ability to settle and civilize the land. When things become desperate, an outsider rides in. He has compassion for the community and helps them out of a situation. But he doesn’t fit into the community and when things are settled, rides off into the sunset. 

Two films to consider in this genre. One is the 1953 classic Shane. The movie ends with Alan Ladd riding off after getting the bad guys as Joey, a boy he befriended, pleads, “Shane, come back.” The other is Pale Rider, released in 1985. It starred Clint Eastwood. The filming of the movie took place just outside of Camp Sawtooth, in Idaho, which I directed for a few summers shortly after it was filmed. With Pale Rider, it’s a young woman calling out her love for Eastwood’s character, “Preacher” as he rides off in the distance. In both cases, the outsider came and helped, but didn’t stick around.^[1]  

Jesus asked not to stick around

Likewise, Jesus came and helped this community, and he doesn’t stick around. They don’t want him to stay. They fear his power and ask him to leave. Earlier in Luke’s gospel, Jesus tells his hometown synagogue that a prophet isn’t appreciated in their hometown.^[2] Now, we see his lack of acceptance extending to the gentile world.  How did Jesus get here?

The answer to the question asked in the boat

Last week we focused on the storm that struck Jesus and the disciples’ boat as they sailed across Galilee. The disciples are stunned when Jesus spoke, and the wind and waves obeyed. “Who is this guy?” they ask.

Now, as they come across on the other side of the lake, they meet a man who appears not to be normal. That’s an understatement. He gave up wearing clothes and lives within the tombs. He has brute strength. Chains can’t hold him. Mark provides a few more details, such as people hear him roaming the hills and howling. He also harms himself with stones.^[3]Obviously, he has problems. 

He meets Jesus and the disciples by the water and immediately falls to his knees and shouts, “What have you to do with me, Jesus, Son of the Most High.” I find it interesting that aboard the boat, when the disciples asks themselves about Jesus, no one has a clue as to Jesus’ true identity. But now we have a demon confessing Jesus to be Lord, to be divine. “Even the demons believe,” the book of James tells us, “And [they] shudder.”^[4]

The crazy man asks one thing, Jesus provides another

The man begs Jesus not to torment him and to leave him along. Now, Jesus could have done this, and everything would have been okay. After all, that’s what the man asks, but Jesus has compassion and knows it’s not the man speaking. Instead of ignoring him, as requested, Jesus provides what he needs. 

We don’t always get what we want. That’s good. Jesus offers a little tough love here. Sometimes the kind thing to do is not to give people what they say they want but what they need. 

Legions in the land

Jesus asks the man for his name and is told “Legion.” Luke tells us this is because many demons had entered the man. He was no longer in control. 

There are some interesting things about this name. Legion is a large unit within the Roman army. It would be equivalent to a division today, with a legion containing around 5600 men. Romans kept a Legion of men on this side of Galilee to have them readily available when the Jews revolted (something they did from time to time). It was easier to keep the bulk of their troops out of sight unless needed. Then, all they had to do was to march around the lake and assist the smaller local garrison reestablish control. 

We also know the Jews looked for a military Messiah to chase the Roman legions back to Italy and free Israel. Here, in the land were the Roman legion mustered, we see Jesus ridding a Legion, but one different from their imagination.^[5]

The demons request

These demons are nervous as they know Jesus has the power to send them back into the abyss, which is what we see happening in the book of Revelation.^[6] Ironically, Jesus not only shows compassion to the man, but to the demons. He allows their wish to be sent into a herd of pigs instead of being locked in a dreadful pit. They leave the man and enter the pigs, who run wild and off a cliff and into the water below. 

Evil destroys

There are a couple of things we should understand from this bizarre event. First, evil brings destruction. The demons attempted to destroy the man. As Mark tells us, he beat himself with stones.^[7] Once the demons enter the pigs, they run into their own demise, drowning in the sea. 

The second thing is that there is a cost to the community for healing to occur.^[8] Here, the cost was a herd of pigs. As the cliché goes (and is well known by those in the military), “freedom isn’t free. Someone pays the price.”

The land of the unkosher 

For Jews, being with an unclean man was against one’s faith. It wasn’t kosher. But neither are pigs. Jesus’ ministry here is unlike anything we’d seen from him in Jewish lands. It prefigures the church’s work with the Gentiles, which Jesus had already foretold when he spoke in his home synagogue. However, the Gentile mission is still in the future. 

The man as a disciple

Luke provides an interesting picture of Jesus and the man after the event just described. The man is in his right mind and sits at the feet of Jesus—a perfect picture of a faithful disciple. Perhaps because this man is a gentile, and Jesus is going back to finish up his Jewish ministry, Jesus refuses to allow the man to travel with him.^[9] Instead, he sends him home to tell of what God has done. 

This is good advice to us, too. If we’ve experienced God’s grace, we need to share our experience with others. Like the man, we’re called to be a disciple, but we carry out our work apart from the physical presence of Jesus.

The fear of the people

The people, however, are afraid of Jesus and ask him to leave. It’s as if they could handle the crazy man, but they can’t handle someone with the power to set the crazy one right.^[10]  

Clues to Jesus’ divinity

A few weeks ago, we saw Jesus, like God, had the power to forgive sins.^[11] Then, last week, we saw that Jesus had power, like God, over nature.^[12] Now we see that Jesus also has power over even human nature. Without coming out and saying it, Luke drives home this point: Jesus does the work of God and is God. 

And here, Luke reminds us that God’s mission isn’t just for the Jews, those like Jesus. While still off in the future, the mission to the gentiles will drive the church around the globe. 

Our invitation to proclaim what God has done

The invitation is for everyone hurting to come and encounter Jesus’ grace. There is forgiveness; there is his presence in the storms of life; there is hope even for the hopeless. We just don’t need to be afraid. Instead, like the man freed from his bondage to demons, we’re the ones who should proclaim how much God has done for us. Amen. 

^[1] I’m indebted to John Wiley Nelson’s book, Your God is Alive and Well and Appearing in Popular Culture (Philadelphia: Westminster, 1976) for insight into the Western genre. Nelson would probably classify Pale Rider as an anti-Western, a subgenre of the Western motif.  

^[2] Luke 4:24.

^[3] Mark 5:1-5.

^[4] James 2:19, NIV.

^[5] James R. Edwards, The Gospel According to Luke (Grand Rapids, Eerdmans, 2015), 250. 

^[6] Revelation 9:1-2, 11; 20:1-3.

^[7] Mark 5:5.

^[8] Fred B. Craddock, Luke: Interpretation, A Bible Commentary for Teaching and Preaching (Louisville: John Knox Press, 1990), 117. 

^[9] Edwards, 251. 

^[10] For good insight on fear in this passage see Scott Hoezee’s commentary on the text: https://cepreaching.org/commentary/2019-06-17/luke-826-39-2/

^[11] https://fromarockyhillside.com/2022/06/all-are-in-need-of-forgiveness-the-seemingly-righteous-and-the-obvious-sinner/  

^[12] https://fromarockyhillside.com/2022/07/let-jesus-calm-our-hearts/  

Jeff Garrison
Mayberry and Bluemont Churches
June 20, 2022
Luke 8:16-23

At the beginning of worship:

One of the key doctrines of the Protestant Reformation is the “priesthood of all believers.” The concept, defined by John Milton, held that “every person is created by God with the freedom of conscience, reason, and will.”^[1]  

This doctrine implies that we all have direct access to God in our prayers and through our study of God’s word. We don’t have to go through a priest, who stands between us and the divine. Jesus destroyed the veil separating us and God.^[2] We can cast our burdens upon God, ask for intercession for friends and family, and seek God’s wisdom, all on our own. 

The priesthood of all believers and democracy

The priesthood of all believers is a novel concept which became foundational for a democratic society. If we have standing before God, the holy and almighty one, it goes without saying that we should also have political standing before other creatures like us who happen to be in a position of power.  

Telling what’s great about our local church

Throughout this series, I want to prepare you to be able to articulate why someone should check us out as a church. In this matter, I think the doctrine of the priesthood of all believers, is important. As a church, in the eyes of God, we’re all equal. And we should see others in that same way. No one is above anyone else.

Yes, some may be set aside for special functions such as the clergy. Some are set aside as ruling elders, those who make up the Session, the governing board of the church. But even here, no one is given special access to God. Nor is anyone given special treatment. We’re equal in God’s eyes, which we should celebrate! It makes the church a unique place in the world. We come as equals, we come as those brought together in Jesus Christ. 

Before reading scripture

We’re continuing our reading through the middle section of Luke’s gospel. Last week, we looked at Luke’s telling of the Parable of the Sower. This week, Luke follows that story with some mini parables about our responsibility to “let the truth be known.” Then Jesus discusses the meaning of his true family, which also has implications for us. I am reading this passage in The Message translation.

Read Luke 8:16-21

After the reading of Scripture: 

On a dark night from the bridge of a battleship, the lookout sighted a light dead ahead. They were on a collision course. He quickly relayed his sighting to the captain, who signaled to the vessel ahead, “change your course ten degrees east.” The response came back: “Change your course ten degrees west.” 

This infuriated the captain.  He responded: “I am a Navy captain. Change your course.”  

“I am a seaman, second class,” came the replay. “Change your course.”

Steam flowed from the captain’s ears, “I am the captain of a battleship. I’m not changing course.”

The response came back, “Sir, I’m manning a lighthouse. It’s your call.”^[3]

Lighthouses as a sign of Jesus’ faithfulness

Christian stores often sell kitschy plaques and paintings of lighthouses with Bible verses about Jesus being the light of the world. And it’s appropriate, for lighthouses have become symbols of Jesus’ faithfulness. I’m not sure when Christians adopted the symbol, but it may have been quite early. By Jesus’ day, there had been a lighthouse for two centuries on the island of Pharos. This lighthouse guided ships into Alexander in Egypt after they’d sailed across the Mediterranean Sea. Alexander had a strong Jewish and latter a Christian presence.^[4] While we can’t know for sure, perhaps the lighthouse there became linked to the faith in the late first or the second century. 

 In the days before Loran and GPS, lighthouses were essential to warning ships as to shoals and to the entrance to harbors. Many lives have been saved by those who attended lighthouses. It was a tough job as one had to keep the light going in all kinds of weather, especially during storms. 

Misleading lights

But, you know, other lights were at times used to confuse ships. During the 19^th Century, along the Outer Banks, where many of the original residents were distantly related to pirates, during storms, some would build bonfires along the coastline. Seeing these lights in a blowing gale, a captain might adjust his course and then find his ship broken up on a sandbar. The residents would then save the crew and, as it was their maritime right in finding and saving the crew of a broken vessel, they would loot the ship of its goods. 

The message for us: Make sure we only shine the true light. We’re responsible to Christ, to let him shine, not to shine a light for our benefit.  This is especially true as we perform our role as a priest, of which we’re all one. Those who don’t know of our special status as a follower of Jesus, need to see our good deeds. Do we bring our Savior glory? 

Today’s text

Our text today has two parts. We could separate them as it appears they are distinct. The first part, about letting our lights shine, comes on the heels of the parable of the Sower, which we explored last week. Matthew and Mark also have sayings like this one in Luke’s gospel.^[5] However, Matthew’s saying, in the Sermon on the Mount, is in a different context. “Letting the light shine,” may have been one of Jesus’ more frequent sayings. It could also be used in different situations,^[6] but the sayings in all point to our priestly role of letting others know of Jesus. That’s why we put a lamp on a stand, so that it can give maximum light. 

Lamps in the first century

Hearing Jesus’ teachings about putting a light on a stand may have drawn people’s minds to the light stand in the temple, illuminating the holy room, for mortals to see. Or maybe they thought of their own lamps which provided nominal amount of light and had to be held high to maximize its benefit. We know that small oil lamps were common in Jesus’ day as they are frequently recovered in archeology digs.^[7]  

Revealing God

Jesus, in recalling the use of lamps right after having told the story of the parable of the Sower, emphasizes the need to let our light shine. Jesus came to reveal God. And we, who know this truth, are to share it. We’re not to hoard such knowledge by hiding it under a pan or under the bed. I would suggest that hiding a light that was burning under a bed would be quite dangerous. That flame might set the sheets on fire. I’m not sure that’s a metaphor Jesus’ meant when he told this mini parable, but it certainly implies. Jesus shares his grace and love with us, and he expects us to share it with others. When we don’t, we’re not doing what he said. That can lead to dangerous consequences, such as our metaphorical bed fire.  

Two Points

There are two points we should understanding from these three opening sayings made by Jesus in the first half of our reading: Jesus’ purpose is not to conceal, but to reveal.

1. Jesus didn’t come to share secrets with a few, his ministry is to bring to light what was unknown about God.
2. However, parables don’t bless everyone equally. Those who hear and understand are blessed. Those who think they already know everything, find themselves lost.^[8]

Second part of reading

The second part of our reading seems to be a new topic. Obviously, here, Jesus is no longer outside as it appears he was when he talked about the Sower. Instead, he is inside a building for his mother and brothers are outside. However, the topic, who are the true followers of Jesus, links up with Jesus’ previous teachings. 

Jesus and his family

Luke has already shown that Mary, Jesus’ mother, was committed to doing God’s work. We witness this before Jesus’ birth, as she answers the Angel Gabriel, “Here I am, the servant of the Lord, let it be with me according to your word?”.^[9] At the age of 12, Jesus demonstrates has also shown his true family isn’t his earthly one which, like our families, is transient. Instead, his true family came from his closeness to his Father in heaven.^[10] This also has implications for us. Our true family and our true home are not here on earth, but with our Father in heaven. I think that’s what Jesus drives at in this passage.

Mark presents this same story in a different light. He makes it sound more like Jesus’ family tried to discourage his ministry. Luke, however, presents the story in a more neutral way. As Luke has already done, Jesus’ family are portrayed as faithful and obedient.^[11]   

Obedience is important to Jesus

So, according to this passage, who does Jesus consider his family? Those who hear his word and do it. It’s not just hearing or just believing; we must act on such beliefs. Obedience to Jesus is important. And, as we’ve just seen in the early part of the reading, part of this obedience is a willingness to share the faith and the hope we have in Jesus with others. 

Recently, somewhere, I saw a meme that hit home. It read: “Bible believing isn’t as important as Bible living.”^[12] And I think that is what Jesus drives at in this passage. It’s not enough to know who Jesus is, we must follow him and show his love and offer his grace to the world around us. 

Sharing the Gospel of Grace

Of course, we’re not to share the gospel in an obnoxious manner. Jesus never used God’s word to beat up others. As Hannah Anderson in her book, Humble Roots, writes, “when we use fear to persuade a person to make a decision ‘before it’s too late,’ we make God look like a cosmic bully.”^[13]We serve a God of love. As we follow the Son, our Savior, led by the Holy Spirit, we’re to show the lovingkindness to others that God has shown u

^[1] John Witte Jr. “Law, Authority, and Liberty in Early Calvinism,” in Calvin and Culture: Exploring a Worldview, David W. Hall and Marvin Padgett, editors. (Phillipsburg, NJ: P & R Publishing, 2010), 36.

^[2] Luke 23:45 describes the curtain (veil) in the temple ripping during Jesus’ crucifixion. 

^[3] This is an old joke, going back to the 1930s. See: https://en.wikipedia.org/wiki/Lighthouse_and_naval_vessel_urban_legend

^[4] See James R. Edwards, From Christ to Christianity: How the Jesus Movement Became the Church in Less than a Century (Grand Rapids, MI: Baker Academics, 2021), 62-64. 

^[5] Matthew 5:14, Mark 4:21. While John doesn’t talk about a lamp, he does speak of Jesus as the light of the world. See John 1:4, 7-8.

^[6] James R. Edwards, The Gospel of Luke (Grand Rapids, MI: Eerdmans, 2015), 241-2.

^[7] Edwards, 241

^[8] Fred B. Craddock, Luke: Interpretation, A Bible Commentary for Teaching and Preaching (Louisville, KY: John Knox Press, 1990), 113. 

^[9] Luke 1:38, 46-55. 

^[10] Luke 2:49. 

^[11] In addition to taking Jesus to the temple at the age of 12, they also presented Jesus on the eight day to be circumcised. See Luke 2:21-24.

^[12] I would defend this meme in that we are not to believe the Bible, but in the God revealed in Jesus Christ, that is revealed to us through Scripture.

^[13] Hannah Anderson, Humble Roots: How Humility Grounds and Nourishes Your Soul (Chicago: Moody Press, 2016), 112.