Questions Jesus asked - What is your name? - 4 March 2007

scripture focus

mark 5:1-9

theme

the authority and power of Jesus

purpose

to cherish the power of Jesus to deliver us.

summary

Jesus speaks with authority, yet compassion.

All too often we approach the Christian faith with questions. In and of themselves questions are not an inappropriate aspect of our faith —consider that the apostle Thomas was not condemned for his doubts, but given the opportunity to have his questions answered; yet still encouraged (or chastised, depending on your interpretation) to transcend his questions into faith.

This season of Lent, which prepares us for the festival of Jesus’ death and resurrection, is a time for reflection on and consideration of our spiritual health. Yet rather than approaching Jesus with our questions, this sermon series, which Pam and I are leading your through, invites you and I to be questioned by Jesus.

Our scriptural focus this day presents Jesus as he asks the question, “What is your name?” May we not shrink from the authority of this question, but discover instead the new name and new hope that Jesus offers us all.

¹They came to the other side of the sea, to the country of the Gerasenes. ²And when he had stepped out of the boat, immediately a man out of the tombs with an unclean spirit met him. ³He lived among the tombs; and no one could restrain him any more, even with a chain; ⁴for he had often been restrained with shackles and chains, but the chains he wrenched apart, and the shackles he broke in pieces; and no one had the strength to subdue him. ⁵Night and day among the tombs and on the mountains he was always howling and bruising himself with stones. ⁶When he saw Jesus from a distance, he ran and bowed down before him; ⁷and he shouted at the top of his voice, “What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me.” ⁸For he had said to him, “Come out of the man, you unclean spirit!” ⁹Then Jesus asked him, “What is your name?” He replied, “My name is Legion; for we are many” (Mark 5:1-9).

What a dramatic turn of events our scriptural focus provides us. In analysing the timing of the events which preceded this passage, we have every reason to suppose that this scene occurred in the night, perhaps even by the light of the moon.

Thus, all of our Hollywood-fed stereotypes of such supernatural encounters come to play as we read this passage: Jesus and his disciples approach by boat on the lake; there is an eerie calm to the darkened graveyard; the disciples are uneasy about their location, fearing the worst; the startling antics of the shrieking demon-possessed man as he rushes out of the caves; the glorious sunrise bringing a morning’s peace to the survivors of the night’s violence. Whether contrived by the authors or simply coincidental,

the background to this scenario would certainly make for a great film —perhaps after the fashion of The Blair Witch Project— as it grabs our interest mercilessly.

A consistent question arises to the mind, I believe, of everyone who reads this passage: The question of the nature of this man’s possession by demons.

Some would try to dismiss the possession as simply an instance of mental illness. In such an interpretation Jesus is seen either as adapting his language to his audience (e.g. he talks about demon-possession even though he knows that it is simply a case of mental illness) or Jesus is seen as having a limited understanding of the situation (i.e. as a typical first-century Jew, he attribute what we now know as mental illness to demon-possession). The problem with these explanations is that, in the first case, Jesus is misrepresenting reality to his disciples, thus making him a liar. In the second case, his nature as God is called into question because of his lack of complete knowledge of the situation (i.e. his omniscience).

Call me a conservative or even a fundamentalist, but I believe that what is written in the Bible was meant to be included in the Bible, ‘warts and all’. I believe that God’s desire to reveal himself to humankind is so intense that he intended every word that was written and included, even if some of those words are problematic. Thus, I have no trouble accepting at face-value what is written: If the passage speaks of demon-possession, then I will interpret the passage as including demon-possession; yet I will then try to discover the relevance for my situation of a passage that seems as if it has no relevance or correspondence with contemporary reality. God knows better than I what should or should not have been included in the Bible. I will trust that even this passage has something to say to me and to us.

I was quite intrigued by the commentary on this passage provided by Alfred Edersheim, in his 2003 book The Life and Times of Jesus the Messiah. Edersheim identifies this passage as describing demon-possession, and highlights the similarities and dissimilarities between it and mental illness.

In regards to the demonised man in Mark’s passage, he interacts with Jesus altogether appropriately to the situation; whereas the imagination of the person suffering a mental illness is often excited without corresponding outward causes.

Another important aspect of this scenario is the mutual influence of the man’s personality and that of the demons within him. Edersheim refers to Individuism as “the consciousness of distinct and independent individuality, and with it the power of self-origination in matters mental and moral”.

In the mentally ill, for reasons physical —that is, arising out of disease of the brain or nervous system, etc— a person very likely will not have control over their individuality. Thus, we can say that such a person “is no longer him or her self”. In the demonised man described by Mark, however, there exists a loss of control, but not a complete loss. The man, of which we have just read, is certainly possessed, but still exerts influence on the demons as much as they on he. His language and his behaviour reveal this to be the case.

Consider, for instance, the location that this man chooses to inhabit. Is there anything particular to demons that they would choose to dwell in graveyards? Other than our expectation of demons, no. But for the ancient Jew, their expectation of demons, and of those considered “unclean”, was such that they would dwell in such places.

Those considered unclean were ostracised from their community. This might seem extreme and unnecessary to us, but, to a society without health care, this prescription was entirely appropriate, even if it did lead to excess at times.

So this man is under the influence of demons, but in turn influences their control over him and the expression of that control. This passage cannot be dismissed as mental illness mistakenly attributed to demon possession.

Despite the context of ancient Jewish culture and religion, Jesus interacts with this demonised man revealing his authority, but also his compassion.

Names are very important. They symbolise our individuality. For instance, as a child (and perhaps even now) I took a certain level of pride in the fact that my name was a relatively uncommon name. In Canada, if I heard someone call out, “Ian”, I could be pretty sure that they wanted to talk to me. Then I came to Australia, where I find that the name Ian is much more common than I have been used to, and am quite unnerved when I hear my name called out, without the caller trying to get my attention.

Perhaps some of you have had the privilege of watching the 1960's television series, The Prisoner, produced by ITC Entertainment, starring Patrick MacGoohan. I have never seen the show, but I have always been intrigued by the following lines of the opening sequence:

The guards of The Village attempted to break the hero’s will by removing his name, his individuality; an affront which he refused to accept.

My childhood friends and I were often involved in trouble-making behaviour in our neighbourhood. Under the cover of night, we would roam the streets, stealing the bulbs of Christmas lights, raiding vegetable gardens, whooping and hollering to annoy those trying to sleep —you know the type. Well, before such escapades we would prepare ourselves for possible capture by practising fake names. The logic was that we could foil a policeman’s attempts to take us to our homes if they could not find out who we really were. I never had to test our theory, but certainly I can recognise the power of controlling my identity by taking control of my name.

When confronted by the demonised man, Jesus asks for his name (Mark 5:9a). He assumes a position of authority over this man and over his demons. This scenario is not unlike the young student coming before the angry headmaster, after having contravened some rule of the school, or perhaps even the soldier being inspected on parade by some dignitary of note. “What is your name?” is a question that can quickly humble us when asked in the right tone of voice by the right person.

The demons know who Jesus is: “What have you to do with me, Jesus, Son of the Most High God?” (:7) Jesus takes complete control of the situation by affirming their recognition of his identity by asking their name.

The man’s/demon’s choice of name reveals something of the distress he was under: “My name is Legion; for we are many” (:9b). He reveals that he is at war within; he is both one and many. He is not sure of himself. He has lost control.

It seems as if his neighbours were not too certain about this man and showed little compassion for him. Our reading from Mark reveals that they attempted to subdue him with shackles and chains; he was ostracised. Here was a man hurting himself; yet his neighbours could only sent him outside the community (:3-5).

Nevertheless, Jesus interacts with this man in a contrary fashion. He asserts his authority, for certain, but also expresses a deep kindness and compassion for the man. He deals with his pain and suffering directly —in this case, he exorcises the demons— but also offers him words of hope and friendship (:15). In a gesture quite uncharacteristic, Jesus instructs this man to openly proclaim what God has done for him (:19).

This was an act of compassion. The demonised man is freed from his bondage; his mind is made right; his nakedness is covered and his bruises bandaged. Both Jesus’ authority and compassion are revealed in his question, “What is your name?”, being a foretaste of the coming of his kingdom.

Let anyone who has an ear listen to what the Spirit is saying to the churches. To everyone who conquers I will give some of the hidden manna, and I will give a white stone, and on the white stone is written a new name that no one knows except the one who receives it" (Revelation 2:17).

Jesus will feed the hungry and purify the sinful; he will restore and renew our identity by giving us a new name. Certainly, Jesus has not come into the world to condemn it (John 3:17), but to restore it, with compassion, asserting the authority given to him by the Father (Mark 9:7).

In these weeks leading up to our celebration of Easter, let us reflect on our creation by God. God made us, yet our sin has marred his image in us. We are not what we can be. We are even open to demonic influence when we should be enjoying communion with the Spirit.

In order to break through our barriers to faith, Jesus must assert his authority in our lives. He is the High King of Heaven!

Yet, he has condescended himself to come to the earth, which he has created, so that he might restore us to himself.

Hear his questions directed at you, this Lent: Do you believe that I am able to do this? What is your name? We have all forgotten who we were created to be. Let the Prince of Peace compassionately restore you and give you a new name to be enjoyed in his eternal paradise!

God, as we walk with Jesus during this Lenten season, keep us faithful. It will not be an easy walk. We know that times will be hard. Distractions will come. There will be those who will make fun of us, those who will torment us. Some will fall away. We imagine that there will be temptations. It will be difficult to remain steady. Even Jesus himself will wish we did not have to go this way. Our prayer is that this season be a time of strengthening. Can we do it? Can we sacrifice as he did? Can we take up our cross and follow, even when the way is not easy? Help us, O God. Teach us about him along the way. Keep us faithful, steady, and disciplined. We want to walk with him this Lenten season ... all the way to the cross and beyond. Amen.

sermon delivered by Ian Forest-Jones
at Hurstville Church of Christ
on Sunday, 4 March 2007 at 10am
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