Dependency and the Community of Justice

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Dependency and the Community of Justice

Herb Montgomery | July 5, 2025

If you’d like to listen to this week’s article in podcast version click on the image below:

Our reading this week is from the gospel of Luke:

After this the Lord appointed seventy-two others and sent them two by two ahead of him to every town and place where he was about to go. He told them, “The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field. Go! I am sending you out like lambs among wolves. Do not take a purse or bag or sandals; and do not greet anyone on the road. 

“When you enter a house, first say, ‘Peace to this house.’ If someone who promotes peace is there, your peace will rest on them; if not, it will return to you. Stay there, eating and drinking whatever they give you, for the worker deserves his wages. Do not move around from house to house. 

“When you enter a town and are welcomed, eat what is offered to you. Heal the sick who are there and tell them, ‘The kingdom of God has come near to you.’ But when you enter a town and are not welcomed, go into its streets and say, ‘Even the dust of your town we wipe from our feet as a warning to you. Yet be sure of this: The kingdom of God has come near.’ . . . 

“Whoever listens to you listens to me; whoever rejects you rejects me; but whoever rejects me rejects him who sent me.”

The seventy-two returned with joy and said, “Lord, even the demons submit to us in your name.”

He replied, “I saw Satan fall like lightning from heaven. I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you. However, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven.” (Luke 10:1-11, 16-20)

In our reading this week, we encounter a version of Jesus’ instructions to the disciples he sent ahead of him to various rural communities. Though the versions of these instructions differ slightly, each of them reveal a plan of dependence. Stephen Patterson describes it this way:

“What does it actually mean for the empire of God to come? It begins with a knock at the door. On the stoop stand two itinerant beggars, with no purse, no knapsack, no shoes, no staff. They are so ill-equipped that they must cast their fate before the feet of a would-be host. This is a point often made by historical Jesus scholar John Dominic Crossan. These Q folk are sort of like ancient Cynics, but their goal is not the Cynic goal of self-sufficiency; these itinerants are sent only for dependency. To survive they must reach out to other human beings. They offer them peace—this is how the empire arrives. And if their peace is accepted, they eat and drink—this is how the empire of God is consummated, in table fellowship. Then another tradition is tacked on, beginning with the words ‘Whenever you enter a town.’ This is perhaps the older part of the tradition, for this, and only this, also has a parallel in the Gospel of Thomas (14). There is also an echo of it in Paul’s letter known as 1 Corinthians (10: 27). Here, as in the first tradition, the itinerants are instructed, ‘Eat what is set before you.’ Again, the first move is to ask. The empire comes when someone receives food from another. But then something is offered in return: care for the sick. The empire of God here involves an exchange: food for care.” (Stephen Patterson, The Lost Way: How Two Forgotten Gospels Are Rewriting the Story of Christian Origins, p. 74-75)

It may be difficult for those of us who are Westerners today to get our heads around Jesus’ plan for the disciples. From the very first moments of our lives, Western cultures acculturate us into an individualist way of relating to those around us. We place a high value on being self-reliant: being able to take care of ourselves without being dependent on others. As part of nature, though, we are dependent on much that is around us including others in our communities. It is this dependence on community and our communities’ interdependence with others that Jesus’ instruction to the twelve calls us to lean into. 

The very first way people would be introduced to Jesus’ teachings was by encountering two itinerant beggars on their doorstep. Some would send them away. Others would welcome them in based on their need. For those who showed compassionate hospitality or a disposition to share, preparation for Jesus’ upcoming visit would begin. They were already showing they were open to the values of the kingdom. And it was with these people that Jesus’ life-giving kingdom teachings would take first root. When he arrived, he would find them. 

As human beings, we depend on one another for survival, growth, and well-being. From birth, we rely on others for our care, nourishment, and protection, and that need for connection, support, and community remains essential as we grow. No one builds a life all by themselves. In our present culture, too, we depend on rural, Midwestern farmers for food. We depend on trade workers and builders for shelter. We depend on teachers for knowledge. Emotionally, we ever seek to know and be known. We seek companionship, love, and empathy, which shape our identity and our mental health. What I believe Jesus sought to foster in these stories is that even the smallest acts of kindness—cooperation with a beggar on a person’s doorstep—could ripple through their communities, reinforcing the truth that we are interwoven. Our interconnectedness isn’t a weakness; it’s a profound strength that reminds us of our shared humanity. Recognizing our dependence on each other encourages compassion, cooperation, and a more just and caring world.

The last part of our reading portrays the disciples after they return from their assignments. They are excited and amazed because even demons submit to them. But Jesus redirects their joy and understanding, and emphasizes a deeper and more enduring focus than the supernatural realm. I appreciate this. 

In Luke, Jesus tells the disciples, “I saw Satan fall like lightning from heaven.” This statement has multiple layers but it is deeply connected to the worldview of Luke’s audience. Believing there was an unseen world, with unseen powers at work, they believed these powers were connected to both oppressors and the subjugated in the seen world. At one level, Jesus’ statement uses Satan’s defeat in the unseen world to signal approaching liberation for subjugated people in the seen world. Jesus is declaring that the disciples’ success is evidence that Satan’s kingdom is being overthrown in the unseen dimension of their reality. The coming of God’s reign (“the kingdom”) signals a turning point: the power of the oppressors is being broken.

Jesus continues, “I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you.” This is rich symbolic language. “Snakes and scorpions” likely represent the forces of evil behind the people’s political and economic oppression by Rome. Jesus isn’t promoting recklessness or invulnerability to physical harm, but rather assures His disciples that they are harbingers of a new day where the “oppressed are set free” (see Luke 4:18). Injustice, in all its forms, cannot ultimately defeat those who are sent with the authority of the “reign of God” now breaking through.

However, the heart of this passage lies in Jesus’ next words: “Do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven.” Here, Jesus redirects the disciples’ excitement from what they can do in the unseen world to their citizenship in the kingdom here in the seen world. Names written in the kingdom of heaven echo Rome’s population censuses in subjugated territories for taxation purposes. Jesus is admonishing his disciples not to get excited about what is happening in the unseen world but to focus on the justice being established in the seen one. The power to cast out demons in the unseen world is not the disciples’ most important gift. Certainly these are signs of the arrival of God’s kingdom in opposition to Rome, but Jesus urges His disciples to place their joy not in supernatural success or power, but in the arrival of a new reign, the reign of the kingdom of heaven, where “on earth as it is in heaven” all injustice, oppression and violence are put right.

This passage reminds us today to focus on justice work here and now. Not to focus on supernatural realms, but on our own present reality. Luke’s Jesus anchors his disciples’ joy in something much deeper than what’s unseen: their belonging to the beloved community of love, compassion, and justice rather than having their names written in the books of Rome. It’s a call to keep our focus on what the reign of God means for our concrete material lives in matters of justice and compassion and in making our world a safer home for everyone. Justice creates a much larger community than ancient Rome or any nation or religion today. And when we work to make our world a more just home, we are part of this community—now and forever.

Discussion Group Questions

1. Share something that spoke to you from this week’s podcast episode with your discussion group.

2. What does leaning into our dependency on one another look like for you? Which do you find more difficult, leaning on others, or being there for others to lean on you? Share and discuss with your group.

3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone? 

Thanks for checking in with us, today.

I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate. 

My latest book Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and also on Audible in audio book format.

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Thank you for listening to The Social Jesus Podcast. If you enjoyed this podcast please take a moment to like and subscribe and if the podcast platform you’re using offers this option, please leave us a positive review. This helps others find our podcast as well.

You can watch our YouTube show each week called “Just Talking”. Each week, Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and social justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking. If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking.

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Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.

I love each of you dearly,

I’ll see you next week.

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New Episode of “Just Talking” Now Online!

Lectionary Readings in the context of Love, Inclusion, & Social Justice

Season 3, Episode 18: Luke 10.1-11, 16-20. Lectionary C, Proper 9

Each week, we’ll discuss the gospel lectionary reading for the upcoming weekend in the context of love, inclusion, and justice. We hope that our talking will be “just” talking (as in justice) and that we’ll be inspired to do more than “just talking” during our brief conversations each week. 

If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out.

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New Episode of The Social Jesus Podcast

A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice. 

This week:

Season 2 Episode 27: Dependency and the Community of Justice

Luke 10:1-11, 16-20

“This passage reminds us today to focus on justice work here and now. Not to focus on supernatural realms, but on our own present reality. Luke’s Jesus anchors his disciples’ joy in something much deeper than what’s unseen: their belonging to the beloved community of love, compassion, and justice rather than having their names written in the books of Rome. It’s a call to keep our focus on what the reign of God means for our concrete material lives in matters of justice and compassion and in making our world a safer home for everyone. Justice creates a much larger community than ancient Rome or any nation or religion today. And when we work to make our world a more just home, we are part of this community—now and forever.”

Available on all major podcast carriers and at:

https://the-social-jesus-podcast.simplecast.com/episodes/dependency-and-the-community-of-justice

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Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.

 

by Herb Montgomery

Available now on Amazon!

In Finding Jesus, author Herb Montgomery delves into the profound and often overlooked political dimensions of the gospels. Through meticulous analysis of biblical texts, historical context, and social discourse, this thought-provoking book unveils the gospels’ socio-political, economic teachings as rooted in a profound concern for justice, compassion, and the well-being of the marginalized. The book navigates the intersections between faith and societal justice, presenting a compelling argument for a more socially engaged and transformative Christianity.

Finding Jesus is not just a scholarly exploration; it is a call to action. It challenges readers to reevaluate their understanding of Christianity’s role in public life and to consider how the radical teachings of the gospels can inspire a renewed commitment to justice, equality, and compassion. This book is a must-read for those seeking a deeper understanding of the social implications of Christian faith and a blueprint for building a more just and inclusive society.

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