Luke 8:26-39 (Sermon)
So, so you think you can tell
Heaven from hell
Blue skies from pain
Can you tell a green field
From a cold steel rail?
A smile from a veil?
Do you think you can tell?
Did they get you to trade
Your heroes for ghosts?
Hot ashes for trees?
Hot air for a cool breeze?
Cold comfort for change?
Did you exchange
A walk on part in the war
For a lead role in a cage?
How I wish, how I wish you were here…
This song would put Liza to sleep as an infant. While lying in our bed trying to catch my couple of hours of nighttime sleep without a baby, I would listen to my husband sing this song to my daughter as he would rock or walk her. I’m sure it was the mellow octave and slow rhythm that lured Liza to sleep, but the words would often keep me up. Man, I know this feeling. The song is about addiction, the loss of a dear friend to that addiction and the longing for that person to return, but everything seems too far-gone. The wish remains only a wish; hope seems lost.
Hope seems lost today. Via social media timelines and various news outlets, chaos seems to reign, violence is everywhere, people are dying, angry is the mood of the hour, and anxiety is the new normal. Bringing it to a personal level, we’re driving ourselves into isolation through our gadgets and screens. We’ll sacrifice people on the altar of materialism, burning brothers and sisters as a pleasing aroma to a false idol; and if that reward is good enough, we’ll sacrifice ourselves. We speak pleasing words but they lack substance; they’re hollow husks. We’ve been disabused of the notion that anything could ever be different or, God forbid, better, so we plug our ears, close our eyes, abide by system, and keep our heads down. We’re in chains thinking we’re living our best lives now, but we’re comfortably numb, more dead than alive.
Is hope lost? Are we just deaf, dumb, and blind?
And they sailed down into the region of the Gerasene which is on the opposite shore of Galilee. Now, after going out [of the boat] upon the earth, a man, having evil spirits, met him who was from the city, and for a considerable amount of time was not clothed in a robe, and he was not abiding in a house but in the tombs. (8:26-27)*
Our passage is from Luke 8 and participates in the meta-theme Luke is building.  He writes, “Soon afterwards he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God” (8:1). And Jesus does just that: travel and proclaim the word of God; where he steps and to whom he speaks causes radical change.
Jesus tells the crowd gathered around him the parable of the sower. The word of God falls on various soils with various results (8:9-14). The conclusion, “But as for that in the good soil, these are the ones who, when they hear the word, hold it fast in an honest and good heart, and bear fruit with patient endurance” (8:15). Jesus’s emphasis is this: they who have ears to hear, hear and respond.
Not hiding the light of lamps (8:16-18) is tied up with this theme, “Then pay attention to how you listen; for to those who have, more will be given; and from those who do not have, even what they seem to have will be taken away” (8:17). As well as Jesus’s definition about his true mother and brothers (8:19-21): “But he said to them, ‘My mother and my brothers are those who hear the word of God and do it’” (8:21). The refrain goes out: they who have ears to hear, hear and respond. 
Luke has Jesus get in a boat with his disciples to head over to the other side of the lake (8:22). On the way, a storm presents and literally threatens the lives of the disciples as well as the other fishermen. The disciples panic and wake Jesus up. Jesus shouts at the wind and the waves commanding them to “Be still!” At the sound of the divine yawp, the “the winds and water” (8:25) immediately obey Jesus and marvels at his disciples who don’t seem to know God when they encounter him. Again, those who have ears to hear, hear and respond.
Luke is a master storyteller. By linking vignettes he builds his meta-theme. The kerygmatic aspect, Luke’s proclamation of Christ crucified through these stories puts the audience in contact with the Christ and asks his audience the same question Jesus will ask his disciples in the next chapter: who do you say that I am? (9:20). That answer will determine everything; have you really heard?
Luke really wants his reader to hear and to know who this is who will set his face to Jerusalem to bear the sin of the world and be raised to new life in victory over death and captivity.  Luke is building a capable case for the Christ; he is stockpiling narrative artillery to get his audience to answer that question rightly. They who have ears to hear, will hear and respond.
Luke’s meta-theme sails across the lake to non-Israelite territory, and we land on the shore of our passage about the Gerasene Demoniac. As he exits the boat, Jesus’s foot strikes the dry ground of unclean territory: the region of the Gerasenes, a Gentile territory. Where that foot strikes, chains fall. Freedom from the bondage of sin and liberty from oppression is not for Israel alone, “‘For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life’” (Jn 3:16).  The seed of the parable of the sower has come to the region of the Gerasenes, and Luke wants his reader to hear what happens when it hits the fertile soil of a desperate human heart and not only rebellious wind and the water.
And after perceiving Jesus, [the man] shouted and fell down before him and in a great voice he said, “What do you have to do with me, Jesus the Son of the Most High? I beg of you, do not torture me.” For [Jesus] was commanded the unclean spirit to go out from the person. (For many times it had dragged him by force and he was bound by means of chains and shackles for his feet while being guarded and when tearing asunder the bonds he would be driven into desolate places by the evil spirit.) And Jesus inquired of him, “What is your name?” And he said, “Legion,” because many evil spirits entered into him. (8:28-30).
Notice Luke uses a specific Gentile to demonstrate how far Jesus’s liberating grace can and will go: to the unclean of the “unclean.”  Jesus goes to the margins of society, to the back alleys of civilization and finds fertile soil. Not among the civilized (the well dressed abiding proper etiquette) but among those bound by chains and not in their right minds. The fertile soils are those who hear because they know their dire state,  know they are bound, know their enslavement, know the burden of the fruitlessness of the rat-race of life, who know what it feels like to be ostracized and excluded, who know the crushing aspect of systems bent on the destruction and demolition and dehumanizing of the person, those familiar with grim and with death. They who have ears to hear, will hear and respond.
And [the evil spirits] were exhorting him that he might not command them to go away into the abyss. Now, there was a considerable herd of swine being pastured in a mountain in that place. And they were exhorting [Jesus] in order that he might allow them to enter [the herd of swine]; and [Jesus] allowed them. Now, when the evil spirits came out from the person, they entered into the swine, and the herd hastened from the precipice into the lake and was drowned (8:31-33).
When Luke brings Jesus across the lake to the region of the Gerasenes, he wants his audience to see how far, how deep, how wide, how cosmically powerful the love and grace of God is in Jesus the Christ (to see how compassionate and powerful God is). This is Jesus, the one who was baptized by John in the river Jordan and the son with whom God is well please (Lk 3:21-22), this is Jesus the one who bested the devil in the wilderness (Lk 4:1-13). This is Jesus who commands not only the wind and waves but also a legion (a military term designating 5,600 men) to flee a hopeless man.
The evil spirits knew who it was standing before them and their paltry position by relation. The evil spirits knew when Jesus spoke they had to obey, thus the pleading to be relocated into the swine and not into the unfathomable abyss thus death. They knew the power and the compassion (!) of the one who stood with the man among the tombs. Luke asks: do you know? They who have ears to hear, will hear and respond.
Now, after the ones who were feeding saw what had happened, they fled and announced [it] to the city and to the country. And they came out to see what had happened, and they went to Jesus, and they saw sitting near [his] feet the person from whom the evil spirits came out having been clothed and being of sound mind, and they were afraid. And the ones who saw announced how the one who had been possessed by an evil spirit was saved. And altogether the crowd of the neighboring country of the Gerasenes asked [Jesus] to go way from them, because they were seized by a great fear. And he turned back and stepped into the boat. Now the man from whom the evil spirits had gone out of was begging [Jesus] to be with him. But [Jesus] set him free saying, “Return to your house and fully relate what great things God did for you.” And [the man] went away toward the entire city proclaiming what great things Jesus did for him. (8:34-39).
While we don’t know exactly why the swineherds and the townspeople were seized with a great fear, we can guess. Jesus did send a lot of profit over the precipice into the lake.  But the emphasis in this final portion is on what had happened. So, both the now cured pork products and the cured former demoniac are in view.  This event was a massive encounter with divine power that upset the region in a myriad of ways (as divine power does: it upsets what humans build and prize).
There’s something else in view: the juxtaposition of the crowds’ fear and the fear of the man from whom many evil spirits came out. The crowd is seized with fear that’s closer to terror and they want Jesus to get out, fast; they lack faith; they’ve seen but they’ve not heard.  The man is seized with fear but it’s the fear that comes with hearing, the type of fear of the event of faith in the encounter with God. The man’s encounter with God has upended his existence: being possessed by evil spirits he is now possessed by faith and by the love of God, possessed by grace alone; he was naked, now he’s clothed; he was out of his mind, now he’s in his right mind; he was ostracized and excluded now he’s befriended and included. He has gone from being judged forsaken by God to being declared beloved by God; he came out of certain death into true life and hope.
The former demoniac hears and responds: he desires to follow Jesus. But Jesus tells him to go and do: Proclaim the freedom and the liberation God has given you. And he does just that: let me tell you about Jesus the Christ…Let me tell you about a man who told me everything about me… The most absurd people become God’s favorite messengers of a most absurd message: God does so love the whole entire world, a light shines so bright that darkness cannot overcome it, the good part is here and will not be taken away, Jesus is the Christ who died for our sin and was raised for our justification, that we matter to a wholly other God—who flung the stars in to the sky, who made the high mountains of the earth and the deep trenches of the sea—who has abolished death!
Our lives speak to this fantastic and absurd message; we are part of God’s motley crew of absurd messengers encountered by God in the event of faith in the proclamation of Christ and pulled out of ourselves and reoriented in and to the world—not in a meek way, but in a dangerously helpful one. For where we go, so to the proclamation of Christ Jesus who is love and divine grace and righteousness, who sets the captives free from their chains of bondage, who brings freedom to those enslaved by the demonic powers of a world and its systems oriented to it’s own self-destruction, like possessed pigs careening off of a precipice. We have come through certain death into true life and hope; how can we not bring this life and hope to a world fast loosing life and hope?
Jesus proclaimed gives birth to hope because “[t]hat is the meaning of the name Jesus Christ, a name of hope, a meaning of hope…The way of the love with which God has laid hold of our hearts…is the way of a hope that cannot be disappointed and will not be disappointed.” Those of us gathered here today, who have ears to hear, are sent out from here with the hope given to us in Christ proclaimed. We are thrust back into a turbulent and hurting world and are caused to be witnesses to the mercy and justice and love of God in a world seemingly devoid of such things. Mercy, justice, love, peace, and hope are not only for us who sit here and hear, but also for the people out there who long to hear.
The world groans restricted by the chains and shackles of the cage, held in bondage to the myths and lies of our systems and dogmas and longs to hear the message of Jesus Christ who brings hope to the hopeless, freedom to the captives, and love…
Love that will not betray you, dismay or enslave you,
It will set you free
Be more like the man you were made to be
There is a design,
An alignment to cry,
Of my heart to see,
The beauty of love as it was made to be
 Pink Floyd, Wish You Were Here
 Joel B. Green The Gospel of Luke TNICNT Grand Rapids, MI: Eerdmans, 1997. “Although this narrative unit is part of the sequence of scenes held together by these references to a journey, then, its position at the midpoint of this sequence and its identification the goal of Jesus’ intended trip (v 22) portend its identification of the goal of Jesus’ intended trip (v.22) portend its particular importance in this chain of episodes.” 335
 The text indicates that the crowd was comprised of many people from town after town . “When a great crowd gathered and people from town after town came to him, he said in a parable” (8:4).
 Justo L. Gonzalez Luke Belief: A Theological Commentary on the Bible. Louisville, KY: WJK, 2010. About Luke 8:19-21, “…the point is that those who hear and do the Word of God are a new family of Jesus and of God.” 106.
 Gonzalez, 107. About 8:22-25, “…the central theme of this entire section, which is power of Jesus over demons. It is important for Luke’s narrative to stress that power as a prelude to the entire section on the passion in which that power seems to be brought to naught. Thus four miracle stories serve to remind us of who this is who will set his face to go to Jerusalem and there suffer and die The first of these stories shows the power of Jesus over the demons that wreak havoc through the elements.”
 Green, 335. “The one who shares center stage with Jesus has no name in the narrative- his foremost characteristic is his bondage to and release from demonic power (cf. 4:18-19). If these variations on a theme help us to identify the melody, then the countermelody is recognized in the assorted clues that this is the first time Jesus has crossed over into predominantly Gentile territory.” See also Gonalez, 108. “Although there are textual problems in this passage, so that it is impossible to tell exactly where the miracle is said to take place, it would seem that we are now in a Gentile area where large herds of swine were common…Thus one of the added dimensions of this story is that it is an early indication of the power of Jesus beyond the world of Judaism.”
 Gonzalez, 108. “Jointly, the three narratives serve to announce that the one who will soon find himself in Jerusalem refused, mocked, and crucified is Lord over all powers of evil, including disease and death, and is yet loving and compassionate. Separately, they point to various aspects of the lordship and compassion of Jesus.”
 Green, 336. “On a fundamental level then this text concerns the crossing of boundaries in Jesus’ mission, and more particularly the offer of salvation in the Gentile world. Within the larger narrative setting of this account, this emphasis is striking for Luke thus portrays how the lessons of the story of the sower then (8:4-21) appropriate to the Gentile world too. Here is a man, first full of demons then saved who responds as a disciple and becomes the first person to be commissioned by Jesus for missionary activity grounded in his own.”
 Gonzalez, 110. Bigger theme here, “It is the theme so prevalent in Luke, of the outsider being brought back in and of the restoration of community when this happens. The Gerasene who lived in the tombs is restored to his home and community. The woman who, of her hemorrhages, was considered unclean and was therefore excluded from community is now cleansed and restored. The girl restored to her family. In all three stories Jesus seems to go beyond borders of propriety: he heals Gentile; he commends an unclean who has touched him; he touches a corpse… The demons that Jesus conquers not only those of disease and but also those of isolation exclusion.”
Gonzalez, 110. “As a whole the three stories warn us against being too systematic and dogmatic about the nature of the Christian mission. It is mission to Gentiles but also to those who should be part of the community but are excluded. At points it is a mission inviting to witness; and at other points it is a mission inviting some to be silent! It is a mission among crowds; but it is also a mission of personal touch. It is a mission of joy and restoration both to those who have long been oppressed by evil and to those who have suddenly discovered its demonic and life-destroying power.”
 Green, 338. The way Luke sets up the story, the audience is given a clear and upfront view of this man who used to be “normal” but now—for some reason—wasn’t, “In fact, his adverse condition is so advanced that he had crossed the boundaries of human decency. He had lost any claim to status’ naked and living in the tombs he was scarcely even human.”
 Green, 338. “Uncontrollable out of his mind, he was chained and guarded as a societal menace, like a wild animal. The strength of the evil forces at work inside of him is further underscored by Luke’s observation that attempts at containment had been unsuccessful. The destructive power of the demonic on this man could hardly be portrayed more strikingly. Completely displaced from his community living among the tombs he might as well be dead.”
 Green, 338. So many mentions of Demons/Evil Spirits, “…an encounter of cosmic proportions.”
 Green, 338-9. “The demoniac’s actions, now under diabolic control, signal the tension of the moment of encounter. Falling before Jesus is a sign of reverence, submission 70 but the demoniac’s loud shout suggests a defensive posture even resistance 71 The demoniac uses a question to issue a defensive directive: Let me alone! Within the Lukan narrative the demon correctly identifies Jesus as God’s Son, just as the devil had done (4:1-13); and, in particular as ‘Son of the Most High God’…”
 Green, 339. “Rather than immediately departing the man, this demon attempts to negotiate with Jesus and, indeed to gain ascendancy over him. Jesus counters by demanding and receiving the name of the demon: Legion from the Latin term legio, designating a military unit of some 5 600 men. The significance of this term in this co-text is signaled immediately by the narrator, who interprets the demon’s reply to mean that the number of demons who had entered the man was ‘many.’ With this the confrontation opposing powers has reached its zenith, with Jesus the victor. Not only does the compassion of Jesus expand to include the Gentiles then but so also does his power and authority.”
 Green, 339. “This demon finds himself in the presence of one related to “the Most High God” is one more powerful than he, and more powerful than the one he serves…That is the demon’s address is motivated by his recognition of his own inferior position. “
 Gonzalez, 109. “Then there is matter of the reason why the people in the area wish Jesus to The text mentions only ‘fear.’ Is it fear of the unknown and surprising power that has been manifested; or is it fear that Jesus will upset the economic well-being of the region, as he has already done drowning the swine?”
 Green, 340, Presence of Swineherds functions as testimony: other people saw these events. “Their return to the ci (from whence the man hailed, v 27) provides for the additional witnesses of what Jesus had done for this man. Hence the repeated phrase ‘what had happened’ must be taken to mean both the drowning of the pigs and the healing of the former demoniac.”
 Green, 341. “Fear in the face of evidence of divine activity is expected in the Gospel, but the fear of these people is not portrayed as a positive response. Have gathered from city and country (v 34), and now all from the region share in a common verdict. In fear they reject Jesus. The offer of good news rebuffed, Jesus departs. Unlike the disciples in the boat (8:22-25), in spite of the unambiguous evidence of divine intervention before them in the form of their transformed acquaintance, these people seem not to have any faith at all.”
 Corresponds with the definition for Dialectical Theology provided by Dr. W. Travis McMaken on this podcast hosted by Stephen Waldron, http://theologyandsocialism.libsyn.com/our-god-loves-justice-interview-with-w-travis-mcmaken-on-helmut-gollwitzer
 W. Travis McMaken Our God Loves Justice: An Introduction to Helmut Gollwitzer. “What overcomes this ecclesiastical banality is encounter with the church’s resurrected Lord, with ‘the Easter story [that] broken into our world, bringing with it a power, a world-overcoming revolution, which makes everything different in our life, which forces the church into a totally different direction.’ This encounter delegitimizes the church’s banality and demands that the church become an agent in proclaiming this world-overcoming revolution through word and deed. Instead of leaving the church to its comfortable domestication, ‘the one thing that matters for the church is that she should be both a danger and a help to the world.’ Gollwitzer’s ecclesiology calls for a dangerous church because a church that is not dangerous is not help at all.”
 Helmut Gollwitzer “Hope for the Hopeless” The Way to Life: Sermons in a Time of World Crisis. 103-4. “And now with this hope [we go] back into our earthly life, and that means into tribulation, into hopes that can be disappointed, into battles win two which he sends us as his disciples, into the unpeaceful world as peacemakers, into solidarity with the hungry and the enslaved as prisoners…When we are struck to the ground, we rise again and again, and even at the grave we raise our hopes again…”
 McMaken, 148 “Christians are called to bear political witness to the God they have encountered—a God of peace, justice, mercy, and ultimately, of love.”
 Mumford & Sons, Sigh No More