24 The Nativity of Saint John the Baptist is a Christian feast day celebrating the birth of John the Baptist, a prophet who foretold the coming of the Messiah in the person of Jesus, whom he later baptised. 25 James Weldon Johnson, Poet, 1938 26 Isabel Florence Hapgood, Ecumenist and Journalist, 1929 was one of the major figures in the dialogue between Western Christianity and Orthodoxy. 27 Cornelius Hill, Priest and Chief among the Oneida, 1907 28 Irenaeus, Bishop of Lyon, c. 202 was an early Church Father and apologist, and his writings were formative in the early development of Christian theology. 29 Saint Peter and Saint Paul, Apostles 30 OLD TESTAMENT: 1 Kings 19: 1 - 4 (5 - 7) 8 - 15a (RCL) 1Kin 19:1 (NRSV) A'hab told Jez'ebel all that Eli'jah had done, and how he had killed all the prophets with the sword. 2 Then Jez'ebel sent a messenger to Eli'jah, saying, "So may the gods do to me, and more also, if I do not make your life like the life of one of them by this time tomorrow." 3 Then he was afraid; he got up and fled for his life, and came to Be'er-she'ba, which belongs to Judah; he left his servant there. 4 But he himself went a day's journey into the wilderness, and came and sat down under a solitary broom tree. He asked that he might die: "It is enough; now, O LORD, take away my life, for I am no better than my ancestors." 5 Then he lay down under the broom tree and fell asleep. Suddenly an angel touched him and said to him, "Get up and eat." 6 He looked, and there at his head was a cake baked on hot stones, and a jar of water. He ate and drank, and lay down again. 7 The angel of the LORD came a second time, touched him, and said, "Get up and eat, otherwise the journey will be too much for you." 8 He got up, and ate and drank; then he went in the strength of that food forty days and forty nights to Ho'reb the mount of God. 9 At that place he came to a cave, and spent the night there. Then the word of the LORD came to him, saying, "What are you doing here, Eli'jah?" 10 He answered, "I have been very zealous for the LORD, the God of hosts; for the Israelites have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away." 11 He said, "Go out and stand on the mountain before the LORD, for the LORD is about to pass by." Now there was a great wind, so strong that it was splitting mountains and breaking rocks in pieces before the LORD, but the LORD was not in the wind; and after the wind an earthquake, but the LORD was not in the earthquake; 12 and after the earthquake a fire, but the LORD was not in the fire; and after the fire a sound of sheer silence. 13 When Eli'jah heard it, he wrapped his face in his mantle and went out and stood at the entrance of the cave. Then there came a voice to him that said, "What are you doing here, Eli'jah?" 14 He answered, "I have been very zealous for the LORD, the God of hosts; for the Israelites have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away." 15 Then the LORD said to him, "Go, return on your way to the wilderness of Damascus; Zechariah 12: 10 - 11, 13: 1 (Roman Catholic) Zech 12:10 (NRSV) And I will pour out a spirit of compassion and supplication on the house of David and the inhabitants of Jerusalem, so that, when they look on the one whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn. 11 On that day the mourning in Jerusalem will be as great as the mourning for Ha'dad-rim'mon in the plain of Megid'do. 13:1 On that day a fountain shall be opened for the house of David and the inhabitants of Jerusalem, to cleanse them from sin and impurity. Isaiah 65: 1 - 9 (alt. for RCL) Isai 65:1 (NRSV) I was ready to be sought out by those who did not ask, to be found by those who did not seek me. I said, "Here I am, here I am," to a nation that did not call on my name. 2 I held out my hands all day long to a rebellious people, who walk in a way that is not good, following their own devices; 3 a people who provoke me to my face continually, sacrificing in gardens and offering incense on bricks; 4 who sit inside tombs, and spend the night in secret places; who eat swine's flesh, with broth of abominable things in their vessels; 5 who say, "Keep to yourself, do not come near me, for I am too holy for you." These are a smoke in my nostrils, a fire that burns all day long. 6 See, it is written before me: I will not keep silent, but I will repay; I will indeed repay into their laps 7 their iniquities and their ancestors' iniquities together, qsays the LORD; because they offered incense on the mountains and reviled me on the hills, I will measure into their laps full payment for their actions. 8 Thus says the LORD: As the wine is found in the cluster, and they say, "Do not destroy it, for there is a blessing in it," so I will do for my servants' sake, and not destroy them all. 9 I will bring forth descendants from Jacob, and from Judah inheritors of my mountains; my chosen shall inherit it, and my servants shall settle there. PSALM 42 & 43 (RCL) Psal 42:1 (NRSV) As a deer longs for flowing streams, so my soul longs for you, O God. 2 My soul thirsts for God, for the living God. When shall I come and behold the face of God? 3 My tears have been my food day and night, while people say to me continually, "Where is your God?" 4 These things I remember, as I pour out my soul: how I went with the throng, and led them in procession to the house of God, with glad shouts and songs of thanksgiving, a multitude keeping festival. 5 Why are you cast down, O my soul, and why are you disquieted within me? Hope in God; for I shall again praise him, my help 6 and my God. My soul is cast down within me; therefore I remember you from the land of Jordan and of Hermon, from Mount Mi'zar. 7 Deep calls to deep at the thunder of your cataracts; all your waves and your billows have gone over me. 8 By day the LORD commands his steadfast love, and at night his song is with me, a prayer to the God of my life. 9 I say to God, my rock, "Why have you forgotten me? Why must I walk about mournfully because the enemy oppresses me?" 10 As with a deadly wound in my body, my adversaries taunt me, while they say to me continually, "Where is your God?" 11 Why are you cast down, O my soul, and why are you disquieted within me? Hope in God; for I shall again praise him, my help and my God. 43:1 Vindicate me, O God, and defend my cause against an ungodly people; from those who are deceitful and unjust deliver me! 2 For you are the God in whom I take refuge; why have you cast me off? Why must I walk about mournfully because of the oppression of the enemy? 3 O send out your light and your truth; let them lead me; let them bring me to your holy hill and to your dwelling. 4 Then I will go to the altar of God, to God my exceeding joy; and I will praise you with the harp, O God, my God. 5 Why are you cast down, O my soul, and why are you disquieted within me? Hope in God; for I shall again praise him, my help and my God. 42 Quemadmodum (ECUSA BCP) 1 As the deer longs for the water-brooks, * so longs my soul for you, O God. 2 My soul is athirst for God, athirst for the living God; * when shall I come to appear before the presence of God? 3 My tears have been my food day and night, * while all day long they say to me, "Where now is your God?" 4 I pour out my soul when I think on these things; * how I went with the multitude and led them into the house of God, 5 With the voice of praise and thanksgiving, * among those who keep holy-day. 6 Why are you so full of heaviness, O my soul? * and why are you so disquieted within me? 7 Put your trust in God; * for I will yet give thanks to him, who is the help of my countenance, and my God. 8 My soul is heavy within me; * therefore I will remember you from the land of Jordan, and from the peak of Mizar among the heights of Hermon. 9 One deep calls to another in the noise of your cataracts; * all your rapids and floods have gone over me. 10 The Lord grants his loving-kindness in the daytime; * in the night season his song is with me, a prayer to the God of my life. 11 I will say to the God of my strength, “Why have you forgotten me? * and why do I go so heavily while the enemy oppresses me?” 12 While my bones are being broken, * my enemies mock me to my face; 13 All day long they mock me * and say to me, “Where now is your God?” 14 Why are you so full of heaviness, O my soul? * and why are you so disquieted within me? 15 Put your trust in God; * for I will yet give thanks to him, who is the help of my countenance, and my God. 43 Judica me, Deus 1 Give judgment for me, O God, and defend my cause against an ungodly people; * deliver me from the deceitful and the wicked. 2 For you are the God of my strength; why have you put me from you? * and why do I go so heavily while the enemy oppresses me? 3 Send out your light and your truth, that they may lead me, * and bring me to your holy hill and to your dwelling; 4 That I may go to the altar of God, to the God of my joy and gladness; * and on the harp I will give thanks to you, O God my God. 5 Why are you so full of heaviness, O my soul? * and why are you so disquieted within me? 6 Put your trust in God; * for I will yet give thanks to him, who is the help of my countenance, and my God. Psalm 63: 1 - 5, 7 - 8 (Roman Catholic) Psal 63:1 (NRSV) O God, you are my God, I seek you, my soul thirsts for you; my flesh faints for you, as in a dry and weary land where there is no water. 2 So I have looked upon you in the sanctuary, beholding your power and glory. 3 Because your steadfast love is better than life, my lips will praise you. 4 So I will bless you as long as I live; I will lift up my hands and call on your name. 5 My soul is satisfied as with a rich feast, and my mouth praises you with joyful lips 7 for you have been my help, and in the shadow of your wings I sing for joy. 8 My soul clings to you; your right hand upholds me. Psalm 22: 19 - 28 (alt. for RCL) Psal 22:19 (NRSV) But you, O LORD, do not be far away! O my help, come quickly to my aid! 20 Deliver my soul from the sword, my life from the power of the dog! 21 Save me from the mouth of the lion! From the horns of the wild oxen you have rescued me. 22 I will tell of your name to my brothers and sisters; in the midst of the congregation I will praise you: 23 You who fear the LORD, praise him! All you offspring of Jacob, glorify him; stand in awe of him, all you offspring of Israel! 24 For he did not despise or abhor the affliction of the afflicted; he did not hide his face from me, but heard when I cried to him. 25 From you comes my praise in the great congregation; my vows I will pay before those who fear him. 26 The poor shall eat and be satisfied; those who seek him shall praise the LORD. May your hearts live forever! 27 All the ends of the earth shall remember and turn to the LORD; and all the families of the nations shall worship before him. 28 For dominion belongs to the LORD, and he rules over the nations. 22 Deus, Deus meus (ECUSA BCP) 18 Be not far away, O Lord; * you are my strength; hasten to help me. 19 Save me from the sword, * my life from the power of the dog. 20 Save me from the lion's mouth, * my wretched body from the horns of wild bulls. 21 I will declare your Name to my brethren; * in the midst of the congregation I will praise you. 22 Praise the Lord, you that fear him; * stand in awe of him, O offspring of Israel; all you of Jacob's line, give glory. 23 For he does not despise nor abhor the poor in their poverty; neither does he hide his face from them; * but when they cry to him he hears them. 24 My praise is of him in the great assembly; * I will perform my vows in the presence of those who worship him. 25 The poor shall eat and be satisfied, and those who seek the Lord shall praise him: * “May your heart live for ever!” 26 All the ends of the earth shall remember and turn to the Lord, * and all the families of the nations bow before him. 27 For kingship belongs to the Lord; * he rules over the nations. NEW TESTAMENT: Galatians 3: 23 - 29 (all) Gala 3:23 (NRSV) Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. 24 Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith. 25 But now that faith has come, we are no longer subject to a disciplinarian, 26 for in Christ Jesus you are all children of God through faith. 27 As many of you as were baptized into Christ have clothed yourselves with Christ. 28 There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. 29 And if you belong to Christ, then you are Abraham's offspring, heirs according to the promise. h/t Montreal Anglican Some Jewish Christians have visited Galatia and argued that a right relationship with God comes through Mosaic law, but Paul argues that it is God’s promise(s) that establish this link. After all, Paul has written, God’s promise to Abraham predated the Law by centuries (v. 17). The Law was “added” (v. 19) because people deviated from God’s ways. It also came through a “mediator” (Moses), while the promise came directly (v. 20). The Law doesn’t “make alive” (v. 21), give life, so it doesn’t yield oneness with God. All of scriptural (Old Testament) tradition locks people into sinfulness, but God’s (new) promise of the gift of Christ is freely given to “those who believe” (v. 22): it is different; it gives life. In v. 23, by “before faith came” Paul means before the Christian era, before the fulfilment of God’s promises. The word translated “disciplinarian” (v. 24) was used of a slave who supervised a child outside school hours. We were restricted in our development until Christ came. Living under the Law prepared the first Christians for Christ, for oneness, through faith, with God; however, now they are no longer subject to the Law. Baptism has implications for daily living (v. 27). Having taken on Christ, we are spiritually akin to Abraham (v. 29). Being “one in Christ” (v. 28), racial, social and gender differences are insignificant. Comments: Some Jewish Christians had visited Galatia ...: Paul wrote in 1:6-7: “I am astonished that you are so quickly deserting the one who called you in the grace of Christ and are turning to a different gospel – not that there is another gospel, but there are some who are confusing you and want to pervert the gospel of Christ.” Paul founded churches in Galatia during his first missionary journey. Those who are advocating the law are the Judaizers, i.e. Jewish Christians who see Christianity as still a sect of Judaism, which is still under the Law. Paul argues vehemently throughout this whole letter against a law-based religion, and in particular against the Judaizing party. It is probable historically that these were not native Galatians but itinerant evangelists who were coming after Paul to correct the error that he had left behind in the various communities where he had planted churches. The Judaizers had moved into Galatia after Paul's departure and convinced the new converts Paul had left behind that they needed to bring themselves under the Law. There is an obvious attraction in this sort of approach, because it makes life a lot easier: with a law to follow there is no need for discernment or decision-making. But for Paul that is not the way forward. Instead, Paul functions with a high (developed) theology of, and a great deal of trust in, the Spirit. Verse 15: “no one adds to it or annuls it”: NJBC offers no one can annul or alter a man’s will. Only the testator can do so, by cancellation or a codicil, but no one else. So God’s will, made manifest in his promises and covenant, cannot be altered by “angels” (v. 19). Verse 15: “will”: The Greek word, diatheke, means (in Hellenic Greek) last will or testament. The Septuagint translators had used diatheke (rather than syntheke, treaty) to express Hebrew berit (covenant) probably because it characterized more closely the kind of covenant that God made with Israel, in which, as in a vassal treaty, stipulations were set by the overlord that Israel was expected to obey. Paul begins using it in its Hellenic sense, and by v. 17 he has shifted to using it in its Septuagint sense. So the NRSV translates it there as “covenant”. [NJBC] Verse 16: “the promises”: i.e. those made to Abraham: see Genesis 17:4-8: “the ancestor of a multitude of nations ... exceedingly fruitful ... make nations of you ... establish ... an everlasting covenant, to be God to you and to your offspring after you ... I will give to you, and to your offspring ... all the land of Canaan, for a perpetual holding”. [CAB] Verse 16: “offspring”: The word used in Genesis 12:7 (Yahweh’s promise to Abram); 17:7-8; 22:17-18 is literally seed, a collective singular. [NOAB] While Abraham had more than one son, only one was the child of the promise, Christ. [CAB] Verse 17: “four hundred and thirty years later”: Paul follows the chronology found in some manuscripts of the Septuagint translation of Exodus 12:40, according to which the 430 years included the sojourn of Israel’s forebears in Canaan and in Egypt; on the other hand the Masoretic Text of this verse refers to the 430 years as solely the sojourn in Egypt (thus the NRSV). In Acts 7:6 (Stephen’s speech to the Sanhedrin), the figure is 400 years, a rough estimate. [NOAB] Verse 17: “covenant”: The unilateral disposition diatheke made to Abraham was not altered by subsequent obligations imposed in Mosaic law. Thus Paul rejects the Judaizers contention that the covenant promises were subsequently made conditional to the performance of deeds of the Law. [NJBC] Verse 18: “inheritance”: This comes either from the Law or from Christ, not from both. [CAB] If inheritance comes from the Law, it is bilateral, not a “promise” (which is unilateral). “Inheritance” in the Septuagint translation means the land of Canaan but here it denotes the blessings promised to Abraham in general. [NJBC] Verse 19: “because of transgressions”: The Greek literally means for the sake of transgressions, so NJBC translates it as to produce transgressions. He says that the sense is clear from Romans 4:15; 5:13-14, 20; 7:7-13. In Romans 4:15, Paul says “For the law brings wrath; but where there is no law, neither is there violation”. [NJBC] Where there is no law, there is none to break, but where there is one, it will be broken. Verse 19: “until the offspring would come”: The Law was a temporary measure by God: see also vv. 24-25. [NJBC] Verse 19: “ordained”: Literally ordered or directed. [CAB] NJBC has enacted. Verse 19: “angels”: In Jewish tradition, angels had a role in the giving of the Law at Sinai; it was not given directly by God. See Deuteronomy 33:2, Septuagint translation (NRSV: “holy ones”). This idea is also found in Acts 7:38, 53; Hebrews 2:2. [NOAB] Its mode of promulgation reveals its inferiority, when compared with promises made directly by God. [NJBC] Verse 19: “mediator”: NOAB says Leviticus 26:46 identifies Moses as a mediator between God and God’s people; however NJBC says that Leviticus 26:46 and Deuteronomy 5:4-5 contain vague allusions to Moses as mediator and that this is the most likely interpretation of a highly disputed phrase. Verse 20: “Now a mediator involves more than one party; but God is one”: REB has but an intermediary is not needed for one party acting alone, and God is one; NJBC offers a similar translation. The translations appearing to be rather different, let us look at the Greek. A literal translation is: The and/but mediator one not is, the and/but God one is where and/but translates de (which can mean and or but). One can now see the translator’s problem, but not the solution. The King James Version, being a rather literal translation, is helpful in showing us how many words had to be inserted to turn the Greek into reasonably coherent English; it shows these words in italics: “Now a mediator is not a mediator of one, but God is one”. This verse is a perfect example of the difficulty of doing justice to one language when translating into another. The thought processes are often very different. The translators do agree that the first one does not refer to the mediator; Paul is not saying that the mediator is plural while God is singular: something that would make no logical sense. In this case the REB is a bit more literal in its translation than the NRSV on this point, in that it expresses the first phrase in the negative, as Paul does, but it still interprets significantly. Both are trying to get at the same notion: that where there is a mediator, there are two parties, and where there is only one party there is no need for a mediator. But/and God is one. In other words, God being one does not require a mediator; hence the Law is rendered null and void in God's case. Recall earlier verses: a mediator is only needed in a bilateral agreement (or dispute); the Law is bilateral but a promise (and the fulfilment) is unilateral. Both the NRSV and the REB are correct; they both do the best possible in translating between thought processes and languages. [Alan T. Perry] A very free rendering is: There is no need for a mediator where there is only one party; and God is one. [Therefore in God's case the Law is superfluous.] Verses 21b-22: Paul says, in Romans 3:20, “For ‘no human being will be justified in his sight’ by deeds prescribed by the law, for through the law comes the knowledge of sin” and, in Romans 7:7, “What then should we say? That the law is sin? By no means! Yet, if it had not been for the law, I would not have known sin. I would not have known what it is to covet if the law had not said, ‘You shall not covet.’”. [NOAB] The Law cannot give life: v. 11 says “Now it is evident that no one is justified before God by the law; for ‘The one who is righteous will live by faith.’”. [NJBC] Verse 21: “make alive”: Paul has just written in v. 11: “Now it is evident that no one is justified before God by the law; for ‘The one who is righteous will live by faith’”. See also Romans 8:3. [NJBC] Verse 21: “righteousness”: God’s act of putting a person in a right relationship with him. [CAB] Verse 22: “scripture”: Two interpretations are possible: the entire Old Testament biblical tradition, [NOAB] or the Law and the texts quoted in Romans 3:10-18 (which are from Psalms and Isaiah 59:7-8 and together illustrate the sinfulness of all human beings) . [NJBC] Verse 22: “all things”: Two interpretations are possible: human beings: in Romans 11:32, Paul writes: “... God has imprisoned all in disobedience so that he may be merciful to all” all creation, as people were before Christ’s coming: the Greek word translated “all”, panta, is neuter. See Romans 8:19-23: “... the creation waits with eager longing for the revealing of the children of God ...”. [NJBC] Verse 22: “faith in Jesus Christ”: Per the NRSV footnote, faith of Jesus Christ is also a good translation. Faith of Jesus Christ assumes Christ’s faithful obedience unto death (see Romans 5:18-21 and Philippians 2:8) or in becoming incarnate (see Philippians 2:6-8), or the entire ministry of Jesus, possibly involving an interchange with “all who believe” in God (Romans 4:24) and in Christ (Galatians 3:24). The same Greek phrase also occurs in Romans 3:26; Galatians 2:16, 20; Philippians 3:9. [NOAB] Verse 23: “until faith would be revealed”: NJBC offers in view of the coming revelation of faith. The reign of Law was divinely ordained to prepare for the coming reign of Christian freedom. In 1 Corinthians 4:3, Paul says “But with me it is a very small thing that I should be judged by you or by any human court. I do not even judge myself”. [NJBC] Verse 24: “disciplinarian”: The same Greek word is translated as guardian in 1 Corinthians 4:15. [NOAB] Verse 27: “baptized into Christ”: See also Romans 6:3-11 for development of the connection between baptism into Christ and its implications for daily living. [CAB] Baptism is the sacramental complement of faith, the rite whereby a person achieves union with Christ and publicly manifests his commitment. [NJBC] Verse 27: “clothed yourselves ...”: See also Romans 13:13; Colossians 3:9-10 and Ephesians 4:22-24 ; Psalm 132:9; Isaiah 61:10; 64:6; Zechariah 3:3. [CAB] The term may either: be borrowed from Greek mystery religions, in which an initiate identified himself with the god by donning his robes, or be Paul’s use of an Old Testament expression for adoption of another’s moral dispositions or outlook. In Job 29:14, Job says: “I put on righteousness, and it clothed me; my justice was like a robe and a turban”. 2 Chronicles 6:41 says: “... Let your priests, O LORD God, be clothed with salvation ...”. As Paul also uses it in Romans 13:14 (“put on the Lord Jesus Christ”), this interpretation is more likely. [NJBC] Verse 28: Romans 10:12 is similar: “there is no distinction between Jew and Greek; the same Lord is Lord of all and is generous to all who call on him”. See also Colossians 3:11. [CAB] Verse 29: “Abraham’s offspring”: And so fulfilling God’s promise. See also vv. 6-7, 16-17. [NOAB] GOSPEL: Luke 8: 26 - 39 (RCL) Luke 8:26 Then they arrived at the country of the Ger'asenes, which is opposite Galilee. 27 As he stepped out on land, a man of the city who had demons met him. For a long time he had worn no clothes, and he did not live in a house but in the tombs. 28 When he saw Jesus, he fell down before him and shouted at the top of his voice, "What have you to do with me, Jesus, Son of the Most High God? I beg you, do not torment me"-- 29 for Jesus had commanded the unclean spirit to come out of the man. (For many times it had seized him; he was kept under guard and bound with chains and shackles, but he would break the bonds and be driven by the demon into the wilds.) 30 Jesus then asked him, "What is your name?" He said, "Legion"; for many demons had entered him. 31 They begged him not to order them to go back into the abyss. 32 Now there on the hillside a large herd of swine was feeding; and the demons begged Jesus to let them enter these. So he gave them permission. 33 Then the demons came out of the man and entered the swine, and the herd rushed down the steep bank into the lake and was drowned. 34 When the swineherds saw what had happened, they ran off and told it in the city and in the country. 35 Then people came out to see what had happened, and when they came to Jesus, they found the man from whom the demons had gone sitting at the feet of Jesus, clothed and in his right mind. And they were afraid. 36 Those who had seen it told them how the one who had been possessed by demons had been healed. 37 Then all the people of the surrounding country of the Ger'asenes asked Jesus to leave them; for they were seized with great fear. So he got into the boat and returned. 38 The man from whom the demons had gone begged that he might be with him; but Jesus sent him away, saying, 39 "Return to your home, and declare how much God has done for you." So he went away, proclaiming throughout the city how much Jesus had done for him. Jesus and his disciples arrive in Gerasa, a city some 30 km east of the Jordan – in Gentile territory. Ancient ideas of dementia were very different from ours: demons were spirits of an evil kind, thought to do battle, as a “legion” (v. 30), with God and his allies; they were thought to invade human bodies and personalities, causing mental (and some physical) illness, and taking control of people; “the wilds” (v. 29, the desert) was the abode of demons and destructive forces; “the abyss” (v. 31) was the realm of Satan and home to demons. People who had been deprived of their liberty (e.g. prisoners) lost the right to wear clothes. “Tombs” (v. 27) were ritually unclean places. Jesus has power over evil forces (“fell down”, v. 28; “commanded”, v. 29). The man recognizes Jesus for whom he is. “Swine” (v. 32) were a symbol of pagan religion and of Roman rule: even they are subject to Jesus’ authority. Perhaps Luke predicts the fall of Rome in telling the fate of the swine (v. 33): that Roman legions will drown. The man not only sits “at the feet of Jesus” (v. 35), as disciples did, but becomes a missionary to fellow Gentiles (v. 39). This is a story of transformation; so dramatic is the change in the man that the people are “seized with ... fear” (v. 37): they can’t handle it. What does Luke mean by “had been healed” (v. 36) or saved? Look at the changes in the man’s life: from outside the city to inside it; from living in tombs and being driven into the desert to living in a house; from nakedness to being clothed; and from being demented to being of sound mind. From destructive isolation, he has become part of a nurturing, human community. He proclaims the good news. To Luke, a “house” (v. 27) is a home where one belongs, is a person, interacts with others, and exercises personal and communal rights and obligations, including moral ones. The parallels are Matthew 8:28-34 and Mark 5:1-20. [NOAB] The account here is very close to that in Mark. Verse 26: “Gerasenes”: Gerasa was a city of the Decapolis, a federation of ten cities of Hellenic culture in an area east of Samaria and Galilee. Gerasa was about 50 Km (30 miles) southeast of the Lake of Galilee. While Gergesenes and Gadarenes are found in some manuscripts, “Gerasenes” is the best attested reading. From a geographical viewpoint, this story presents problems. Swine have no sweat glands, so they would not survive a 50 km rush down to “the lake” (v. 33, the Sea of Galilee) from Gerasa; on the other hand, Gergesa is thought to have been close to the shore of the Sea. Gadera was about 8 Km (5 miles) from the Sea, but this would still be a long way for pigs to run! The story is moving at a symbolic level. [BlkLk] [NJBC] [OBA] Verse 27: “demons”: Demons were thought of as non-material existences of a personal sort, hostile to God. The gospels reflect the widespread dread of demons and a general sense of helplessness when faced with demonic activity. See also Matthew 4:24; 8:16, 28; 9:32; 15:22; Luke 4:33; 13:11, 16. Per Revelation 9:1-11; 11:7; 17:8; 20:1-3, demons are ultimately under God’s control. [NOAB] Verse 27: “had worn no clothes”: Comments: People who had been deprived of their liberty (e.g. prisoners) lost the right to wear clothes. Other examples were slaves (see Isaiah 20:2-4), prostitutes (see Ezekiel 16:38-40), demented people (see 1 Samuel 19:23-24) and damned people. [NJBC] Verse 29: “unclean spirit”: The spirit was considered “unclean” because the effect of the condition was to separate the person from the worship of God. [NOAB] Verse 30: “‘Legion’”: A Roman legion consisted of 6,000 foot soldiers. Perhaps the man is saying that his personality has lost unity, that he has multiple personalities, as did a legion. [BlkLk] Verse 31: “abyss”: Elsewhere in the New Testament the Greek word occurs only in Romans 10:7 and Revelation 20:1-3 (“pit”). There it is the abode respectively of the dead and of evil spirits. It occurs frequently in the Septuagint translation of the Old Testament; there it means sea. Luke may be connecting the depths of the sea with the abode of evil spirits. The demons are, in the story, literally assigned to the Sea of Galilee. [BlkLk] [NJBC] Verse 32: “swine”: Roman might was symbolized by a very fecund sow that gave birth to thirty piglets, and by the wild boar. The wild boar was the symbol of the Legio X Fretensis; this legion was stationed in Syria, and fought in the Jewish revolt of 66-70 AD. See also 15:15-16 (the Prodigal Son feeds the pigs). The pig was the most frequently used sacrificial animal in Greek and Roman worship. For Jews, eating pork was equivalent to paganism and apostasy from Judaism. See 2 Maccabees; 4 Maccabees; Isaiah 65:1-5. [NJBC] Verse 35: “at the feet of Jesus”: The posture of a follower of Jesus. In 10:39, Mary, sister of Martha, sits at Jesus’ feet to listen to what he is saying. In Acts 22:3, Paul says that he was “brought up in this city at the feet of Gamaliel”, the great teacher. [NJBC] Verse 39: “throughout the city”: Mark 5:20 says “in the Decapolis”. Note Luke’s emphasis on the city. [CAB]