There’s often an economic cost to the freedom Jesus brings and the World typically doesn’t like that. I was struck by that reality against as I reflected on the story of the Demoniac Jesus encounters in Gerasa in the area of the Decapolis in Mark 5. In this case, the cost is a side-product of the liberation. For years, this man has been bound and filled with demons who have dehumanized him to the point that he’s living out in by the tombs, talking gibberish, away from his family, normal human community, and alienated from his own mind. When Jesus casts the demons out, they flee into a nearby herd of pigs, driving them mad, and causing them to leap off a cliff and be drowned in the lake.

Of course, various commentators assign different significance to the drowning of the pigs and the fact that the demons identify themselves as “Legion.” Some see an anti-imperial undercurrent, with Jesus posing a threat to the political principalities, drowning them in the sea, much as God drowned the armies of Pharaoh. Others have connected the pigs as a challenge to the gods of Greece–I can’t remember how it worked at this point. Whatever the undercurrent, at the end of the day the herd pigs drown in the sea and apparently this is all the village people can focus on because, instead of rejoicing the grand miracle God had wrought in setting this man free, they beg Jesus to leave the area of the Decapolis.

The Kingdom of God breaks in, disrupts the economic peace of the World, and the World insists the Kingdom see itself out the door again.

Another story that comes to mind is Paul’s liberation of the pythoness in Acts 16. After a couple of days of harassment in the streets by this young women possessed of a demonic spirit, Paul casts out the demon and sets her free. This lands Paul in hot water because the young girls’ slave owners used to make a lot of money through her ability to predict fortunes and so forth. Her bondage and slavery to the demonic powers was a source of material income. Her liberation means they’re out of a meal-ticket. And so they call on the Roman authorities to deal with these disturbers of the peace, have them beaten, and thrown into prison. Again, instead of rejoicing at the newfound freedom of this woman, the loss of economic gain provokes a hostile response to the messengers of the Kingdom of God.

Or once more, when Christianity spreads to the whole city of Ephesus, we read that the idol-makers become worried about the drop in sales (Acts 19). There are so many new worshippers of Jesus who aren’t buying their shiny new, late model gods, that it’s become really bad for business. Under the pretense of piety–worry for the great name of Artemis–the idol-makers stir up a mob and accuse Paul and his companions of slandering the goddess with their preaching of Christ. As people turn from the worship of false idols, without any explicit political or economic organizing, the economic and social order become upset.

Of course, it takes little more than a few seconds thought to think of a half-dozen ways that same dynamic is at work in the world today. Aside from situations of explicit oppression and bondage–situations which are devastatingly all too common–much of our consumeristic culture is dependent on people remaining in various levels of spiritual slavery and bondage.

In other words, somebody is making money off of a generation captive to the idea that personal identity can be achieved or reinforced by getting your hands on the newest, shiniest toys, accessories, iPads, designer jeans, and so forth. Our persistent dissatisfaction with our level of material comfort, our fear of falling behind the Joneses, and our loss of any sense for the virtue of simplicity and the vice of material excess, means someone is getting rich.  (Can we say, “Apple Watch”? Oh, but it’s okay, Christians don’t need to worry about frivolous purchases because now I can use the better version of the Bible app on it.)

Or again, a generation of porn addicts, convinced that the good life is to be found between the sheets of that next sexual conquest, is going to be an easy target for any advertiser who promises you their product will get you there. A large segment of the economy is invested in keeping us sexually aroused, so we will buy what they’re selling. A population that is spiritually bound is economically lucrative. Not to sound like some sort of Marxist theorist, but I think it’s worth asking questions about who stands to gain financially from the currently regnant sexual ideologies presented to us as the liberation of desire from shackles of prudery and repression.

And these are just two examples.

Hear me here: business is not inherently evil, nor do I believe that capitalism as an economic system is either. But the demonic forces at work in the world and in the human heart will inevitably take them (and every other economic structure). corrupt them, and leverage them in such a way that it is in people’s financial interest to see their neighbors, their brothers and sisters, captive to desires and ideologies that do not promote human flourishing. We have an interest in protecting pigs at the cost of liberating the oppressed.

And this is just one more reason that the gospel of Jesus is often opposed so fiercely by the powers that be. When the Kingdom of God breaks in, it liberates us from the idolatries that keep much of the current, sinful structures of economic (and political) reality propped up. When your identity is firmly caught up in Christ’s, and your chief desire is to seek the righteousness of the Kingdom of God, it’s that much harder to make you a shill for or sucker of the kingdoms of this world.

That will make people angry. As people hear the good news of Jesus, walk away from their idols and stop buying into the system, there will rise opposition. There will be fear. There will be slander. There will be accusations. We should count on it.

And yet, there will also be opportunities for witness. I think back to the Demoniac. Though his town asked Jesus to leave the area, the man who had been restored to his senses was set free and given the call to witness to that freedom among his old neighbors–the same ones who were frustrated and scared of Christ. What happened to him?

Well, Mark 7 and 8 records Jesus returning to the Decapolis, only this time, we see that crowds gather for him to heal the sick, the lame, and for him to cast out demons. The crowd is so great that he even has to perform another feeding miracle–the feeding of the 4,000. I don’t want to veer into unbiblical speculation, but it seems possible that as the shock of the loss wore off, and the beauty of the liberation Christ brought into his life was known, the people of the Decapolis began to see something different. Maybe they were that much more prepared to receive with great joy the costly, challenging liberation of Christ.

It may be that in our own day, as more and more of us opt out of idolatries of our neighbors, as church communities live in ways that point to the economy of the Kingdom of God, so to speak, we begin to live concrete lives of witness that not only challenge, but invite our neighbors to discover the King who sets us free.

Soli Deo Gloria