Fifth Sunday in Pentecost (Series C)
June 19th, 2016
Gospel: Luke 8:26-39
Epistle: Galatians 3:23-4:7
Lesson: Isaiah 65:1-9
Psalm: Psalm 3
CLB Commentary – Prof. Brad Pribbenow
Luke 8:22-56 is a section of Luke’s Gospel which displays Jesus’ complete authority. Darrell L. Bock writes: “…this series of miracles shows God’s reclamation of people through the demonstration of Jesus’ unique authority. All forces—nature [8:22-25], demons [8:26-39], disease [8:43-48], and death [8:40-42, 49-56]—that could be regarded as stronger than humanity and that stand opposed to God as rivals to his power are rendered impotent in this section. Relationship to Jesus brings security.”[1]
The question that grabs the reader in this section of Luke and which seeks to open the door to this relationship with Jesus is found in 8:25, “Who then is this?” Although it is a question raised following the first of four miracles, it applies to the whole series of miracles.
The events of Luke 8:26-39 are unique in many ways. First of all, Luke provides a great amount of detail to his description of the deliverance of the demoniac—much more than in earlier descriptions of similar events (Luke 4:31-37, 41; 6:18). The demoniac’s previous and current behavior is explained in detail, which includes living apart from the surrounding community (e.g. not in a home but in the tombs, vs. 27), going about naked for long periods of time (27), breaking out of chains and shackles placed on him (29), and wandering in the desert (29). Secondly, the drama of the events is given cogent depiction. When the demoniac approaches Jesus, Luke says that the demoniac cries out and falls down before Jesus. Furthermore, he cries out “in a loud voice” (28). The events of this pericope come to a head when “Legion” begs Jesus (and Jesus gives permission) to go into a herd of pigs (33). Yet the drama still continues as the pigs dart into the sea and drown, which causes a fear-filled response from the herdsmen and the townspeople alike. Third, this pericope is unique because of its geographic context. It takes place in a Gentile community.[2]
What can’t be missed in this text is the ultimate authority of Jesus. Jesus is in complete and constant control. This is demonstrated in the following ways: the demoniac approaches Jesus as soon as Jesus steps onto land. The demoniac then prostrates himself before Jesus (27-28); the demoniac rightly identifies Jesus as the “Son of the Most High God” (28); the demoniac begs (28) and implores (31) Jesus not to send them into the abyss; the demoniac leaves the man only because Jesus grants “permission” for them to do so (32); the man who was possessed becomes completely healed (35-36).
Wow! This is quite an event! Although, as readers, we may be left with a lot of questions, the one question that would appear to be on the tips of every tongue along that shoreline is, “Who then is this man?” Answer: Jesus, the Son of the Most High God.
The weight of this reality strikes us in one of two ways. The paradigmatic response of belief can be seen in the man who was healed. Upon his encounter with Jesus, the Son of the Most High God, he is made a new creation. He found himself sitting at Jesus’ feet and wanting to follow him. This is the heart’s desire of a converted believer. Although he wanted to go with Jesus, Jesus determined it was better for the man to remain where he was and to embark on a new adventure of proclaiming the great things God had done for him through Jesus, the Son of the Most High God. As believers we both follow Jesus and, in doing so, speak of the wonder-working power of the blood of the Lamb on our behalf.
This text also shows the paradigmatic response of unbelief. In a word: fear! When confronted with Jesus, the Son of the Most High God, the people of this community cowered in fear. This is the natural response to God of those who do not know him through faith in Jesus. When posed with the question, “Who then is this God?” their answers include: a God of wrath, a God of judgment, an unknown God whom we must fear. This is who God is to those who do not know him through Jesus and through his revealed Word.
Luther’s Small Catechism (question #146) states it this way: “What is the natural condition of people since the Fall?
1. Since the Fall, people are unable to truly know God and understand what he does (2 Cor 4:4; 1 Cor 2:14)
2. Since the Fall, people are unable to love God or to please him, and instead are slaves to evil desires (Rom 8:7, 8)
3. Since the Fall, the conscience is bothered because of guilt (Gen 3:8-10)
4. Since the Fall, people suffer because of sorrow, sickness and death (Job 14:1)
5. Since the Fall, people no longer rule creation as they once did (Gen 3:17b-19)
When Jesus, the Son of the Most High God, came, he reversed every one of these conditions!
Who then is God? How do we find him? How do we know him? How is a relationship with him begun and sustained? As always, the answer is Jesus. Through faith in him and through his perfect love, all fear is cast out. In him we find true security for today and eternity.
[1] Darrell L. Bock, Luke 1:1-9:50, Baker Exegetical Commentary on the New Testament (ECNT) (Grand Rapids: Baker, 1994), 766.
[2] Lenski (467-480) is one of the few commentators I found who held that the people who were involved in this miracle were actually Jews. He defends this opinion in a number of ways: 1.) by positing that there were Jews living in some of the other surrounding, Gentile communities; 2.) by identifying the title “Son of the Most High God” as a title used primarily by Jews (he believes the demoniac was a Jewish man); 3.) by suggesting that the herdsmen were errant Jews who were pig-farmers. Jesus’ use of the pigs in this account is, in part, a condemnation of these Jews who were disobeying OT laws.