Isaiah 4:2-6

The Future Glory of the Survivors in Zion

2 On that day the branch of the LORD shall be beautiful and glorious, and the fruit of the land shall be the pride and glory of the survivors of Israel. 3 Whoever is left in Zion and remains in Jerusalem will be called holy, everyone who has been recorded for life in Jerusalem, 4 once the Lord has washed away the filth of the daughters of Zion and cleansed the bloodstains of Jerusalem from its midst by a spirit of judgment and by a spirit of burning. 5 Then the LORD will create over the whole site of Mount Zion and over its places of assembly a cloud by day and smoke and the shining of a flaming fire by night. Indeed over all the glory there will be a canopy. 6 It will serve as a pavilion, a shade by day from the heat, and a refuge and a shelter from the storm and rain. (Isaiah 4:2-6, NRSV)

The following comments are based on those of December 6, 2008 (Saturday in the week of the First Sunday of Advent, Year One), when comments were related to comments of May 7, 2008 (Wednesday in the Seventh Week of Easter, Year Two), December 9, 2006 (Saturday in the week of the First Sunday of Advent, Year One), comments of May 31, 2006 (Wednesday in the week of the Seventh Sunday of Easter, Year Two), and comments of December 4, 2004 (Saturday in the week of the First Sunday of Advent, Year One).

Since more than eighty percent of Isaiah is poetry–count the verses printed in poetry lines and stanzas--4:2-6 (NRSV text) stands out as a prose promise of Jerusalem’s restoration sandwiched between poetic stanzas that announce judgment. But the Jewish Publication Society translation (1985, 1999) prints verses 1b-4 as poetry, with verses 5-6 as prose. Benjamin D. Sommer comments (on the NJPS trans.): “Very abruptly, the tone changes, and the prophet describes the outcome of the cleansing punishment. The passage closely resembles 2:2-4 in outlook, but it focuses on Israel and Zion rather than on the universal aspect of God’s reign” (The Jewish Study Bible, 2004, p. 792 on Isa. 4:2-6). Sommer follows the NJPS translation of verse 2:

In that day, / The radiance [‘branch’ NRSV] of the LORD / Will lend beauty and glory, / and the splendor [‘fruit’ NRSV] of the land / [Will give] dignity and majesty [‘pride and glory’ NRSV] / To the survivors of Israel. (Isaiah 4:3 JPS trans., 1985, 1999)

He comments,

In that day: Redemption will come at the same time as, or immediately after, the disaster that will threaten Zion. Radiance . . . splendor, lit. ‘branch . . . fruit.’ The former term alludes to the royal line, as indicated by its use elsewhere in the Bible (Jer. 23:5; 33:15; Zech. 3:8; 6:12) and also in Phoenician. Following this sense, the Targum translates it as ‘Messiah.’ Some rabbinic commentators interpret it as a reference to King Hezekiah, who reigned at the end of the 8^th century. In the latter interpretation, the passage does not deal with the far-away future but with political conditions of the 8^th century. (ibid., on Isa. 4:2)

In keeping with this 8^th century interpretation, Sommer suggests that the survivors of verse 3, “those who remain in Zion / And are left in Jerusalem,” are perhaps “refugees from northern Israel [who] settled in Jerusalem to escape the Assyrians, who destroyed the Northern Kingdom in 722 BCE (translate: ‘those who survived are in Zion, those who remained in Jerusalem’)” (ibid., on v. 3).

John N. Oswalt takes note of the abrupt transitions:

As was the case in moving from Isaiah 1 to 2:1-5, so here there is no transition between the negative words of 2:6-4:1 and these much more positive words [in 4:2-6]. In fact, the contrast between these two sections is heightened by the fact that both 4:1 and 4:2 begin with ‘in that day,’ a reference to the future. In 4:1 the future is grim, as Jerusalem is humiliated. But in 4:2 the future is bright, as God promises abundance in place of desolation and cleansing in place of blood and filth. God does not intend to leave his people in the consequences of their sins. (Isaiah, the NIV Application Commentary, 2003, p. 106, on Isa. 4:2-6)

Oswalt cites the NIV in saying that both verses 1 and 2 begin with “in that day” (Heb. xUhh1 MOy0B1, bayyôm hahû’ in vv. 1 and 2, “in that day” in v. 1 NRSV, but “on that day” in v. 2 NRSV). In Hebrew the phrase comes at the end of the line in verse 1, but begins verse 2 in emphatic position, calling attention to the good news. “On that day,” says the prophet, “the branch of the LORD shall be beautiful and glorious, and the fruit of the land shall be the pride and glory of the survivors of Israel” (v. 2). Oswalt notes differing interpretations of the term, “the branch of the LORD”: Some take it to refer to the Messiah, as in Jeremiah 23:5; 33:15 and Zechariah 3:8; 6:12” (ibid., citing Motyer and Young). He notes that “others argue that the immediate context of Isaiah 4:2 suggests that it is the land itself that is being talked about” (Oswalt, citing Clements and Calvin). Compare the view of Victor R. Gold and William Holladay. “The Branch of the LORD” that will “be beautiful and glorious” (Isa. 4:2) is “the righteous remnant (3:10; compare the Messiah as Branch in 11:1; Jer. 23:5)” ( NOAB. 2^nd ed., 1994, on Isa. 4:2). Oswalt says that “the overall context of 4:2-6 seems to argue against a too-literal understanding [i.e. the latter interpretation]. There is a clear eschatological tone that calls for an understanding of the phrase in that light. The kind of cleansing and purification being described here can only take place in the context of the fulfillment of the messianic promises” (op. cit., pp. 106-107).

Another interpretation takes the term “branch” here as a reference not to the king or Messiah, but to the righteous remnant. “The Branch of the LORD” that will “be beautiful and glorious” (Isa. 4:2) is “the righteous remnant (3:10; compare the Messiah as Branch in 11:1; Jer. 23:5)” (Victor R. Gold and William Holladay, NOAB, 2^nd ed. on Isa. 4:2). The passage seems to promise what the following passage regrets losing. “The fruit of the land shall be the pride and glory of the survivors of Israel” (v. 2), not “wild grapes” (5:2). But this happy condition is for the “survivors,” who remain “in Jerusalem” and “will be called holy,” who have “been recorded for life in Jerusalem” (4:3), “once the Lord has washed away the filth . . . and cleansed the bloodstains” (v. 4). “Then the LORD will create over the whole site of Mount Zion and over its places of assembly a cloud by day and smoke and the shining of a flaming fire by night” (v. 5a), symbols of God’s presence as Moses led the people from Egypt to the Promised Land. “Indeed,” says the prophet, “over all the glory there will be a canopy (hP!Hu, chuppāh)” (v. 5b). The term hP!Hu (chuppāh), which denotes a brides “canopy” (Joel 2:16; Ps. 19:6 Heb. = v. 5 NRSV), is defined by William L. Holladay as a “shelter(ing roof) in Isaiah 4:5” (A Concise Hebrew and Aramaic Lexicon of the Old Testament, 1971, 10^th corrected impression 1988, s.v. hP!Hu, chuppāh, meaning no. 1, cf. no. 2). This image implies both shelter and the renewal of Zion’s relationship to God.

Walter Brueggemann pauses “to consider the odd juxtaposition of 2:6-4:1 and 4:2-6,” saying:

The assortment of themes of indictment and judgment that bespeak profound loss is massive, total, and unrelenting. It concerns the whole city and especially the privileged. In the face of such a judgment, the oracle of promise in 4:2-6 strikes one as quite muted resolution. To be sure, it is enough of a resolution for those “called holy,” for they are fully assured and fully protected by Yahweh’s presence. (Isaiah 1-39, Westminster Bible Companion, 1998, pp. 43-44, on Isa. 4:2-6)

Brueggemann compares the above sequence to that of 1:3-2:4, in which “an assertion of severe judgment (1:3-31) is followed by a wondrous vision of a peace-generating city (2:1-4). Together, he says, these “two extended units, each of which entails an abrupt reversal from judgment to hope,” form an introduction to the Book of Isaiah. He adds that, “in the midst of each extended unit, . . . the literature makes a major break and moves abruptly from judgment to hope,” a pattern which foreshadows “the larger shape of the book of Isaiah” (p. 44).

Ephesians 4:1-16

Unity in the Body of Christ

4:1 I therefore, the prisoner in the Lord, beg you to lead a life worthy of the calling to which you have been called, 2 with all humility and gentleness, with patience, bearing with one another in love, 3 making every effort to maintain the unity of the Spirit in the bond of peace. 4 There is one body and one Spirit, just as you were called to the one hope of your calling, 5 one Lord, one faith, one baptism, 6 one God and Father of all, who is above all and through all and in all.

7 But each of us was given grace according to the measure of Christ's gift. 8 Therefore it is said,

"When he ascended on high he made captivity itself a captive;

he gave gifts to his people."

9 (When it says, "He ascended," what does it mean but that he had also descended into the lower parts of the earth? 10 He who descended is the same one who ascended far above all the heavens, so that he might fill all things.) 11 The gifts he gave were that some would be apostles, some prophets, some evangelists, some pastors and teachers, 12 to equip the saints for the work of ministry, for building up the body of Christ, 13 until all of us come to the unity of the faith and of the knowledge of the Son of God, to maturity, to the measure of the full stature of Christ. 14 We must no longer be children, tossed to and fro and blown about by every wind of doctrine, by people's trickery, by their craftiness in deceitful scheming. 15 But speaking the truth in love, we must grow up in every way into him who is the head, into Christ, 16 from whom the whole body, joined and knit together by every ligament with which it is equipped, as each part is working properly, promotes the body's growth in building itself up in love. (Ephesians 4:1-16, NRSV)

The following comments are repeated here from January 2, 2010 (Saturday in the week of the First Sunday after Christmas, ref. for Jan. 2, Year Two), when comments were based on June 7, 2009 (Trinity Sunday, Year One), when comments were repeated from January 19, 2009 (Monday in the week of the Second Sunday after the Epiphany, Year One), when comments were repeated from May 7, 2008 (Wednesday in the week of the Seventh Sunday of Easter, Year Two), when comments were repeated from January 15, 2007 (Monday in the week of the Second Sunday after the Epiphany, Year One), when comments were combined with revision and adaptation from January 17, 2005 (Monday in the week of the Second Sunday after the Epiphany, Year One), which were repeated on January 2, 2006 (Monday in the week of the first Sunday after Christmas, references listed for January 2, Year Two), and also repeated on May 31, 2006 (Wednesday in the week of the Seventh Sunday of Easter, Year Two), with material from May 22, 2005 (Trinity Sunday, Year One), which was repeated on January 15, 2006 (the Sunday after the Epiphany, Year Two).

This reading from Ephesians begins the second half of the book, in which Paul emphasizes practical advice for Christian living. But this advice is grounded in the doctrines expounded in the first three chapters: God’s blessed plan for our salvation through Christ, in whom “we have redemption through his blood, the forgiveness of our trespasses” (Eph. 1:7), planned “for the fullness of time” (v. 19), a plan by which God has put all things under Christ’s feet and “has made him the head over all things for the church” (v. 22). This salvation brings us from death “through the trespasses and sins in which [we] once lived” (2:1-2), to being “made alive together with Christ” (v. 5), made so “by grace . . . through faith” (v. 8), so that, “the dividing wall” between Jews and Gentiles has been broken down (2:14) in “one body” (v. 16), the “household of God” (v. 19), a “holy temple in the Lord (v. 21).

In the transition from the “doctrinal half” of Ephesians to the ethical instructions of chapters 4-6, Paul begs us “to lead a life worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love” (Eph. 4:1-2). We are to make “every effort to maintain the unity of the Spirit in the bond of peace” (v. 3). “Unity and peace,” says Jennifer K. Berenson Maclean, “are made possible by Christ (2:11-12), but must be consciously maintained” NOAB, 3^rd ed., augmented, 2007, on Eph. 4:3). Paul defines the unity of the Christian community in terms of what Maclean calls “seven bases of unity” (ibid., on vv. 4-6), listed with a seven-fold repetition of the numeral “one”: “There is one body ( e}n sw:ma, hen sōma), and one Spirit ( e}n pneu:ma, hen pneuma), just as you were called to the one hope (miva ejlpivV, mia elpis) of your calling, one Lord (ei|V kuvrioV, heis kyrios), one faith (miva pivstiV, mia pistis), one baptism ( e}n bavptisma, hen baptisma), one God (ei|V qeovV, heis theos) and Father of all, who is above all and through all and in all” (vv. 4-6).

Still with a view to the unity of the church ( ejkklhsiva, ekklēsia, 3:10, 21), Paul refers to our gifts of grace. “But to each of us was given grace (hJ cavriV, he charis) according to the measure (to; mevtron, to metron) of Christ’s gift ( dwreav, dōrea)” (v. 7). “On individualized measures,” says J. Paul Sampley, see Rom. 12:3” (HarperCollins Study Bible, rev. ed., 2006, on Eph. 4:7). In Romans, Paul says, “For by the grace (hJ cavriV, he charis) given to me I say to everyone among you not to think of yourself more highly than you ought to think, but to think with sober judgment, each according to the measure of faith (mevtron pivstewV, metron pisteōs) that God has assigned” (Rom. 12:3). In Ephesians, Paul quotes a Psalm in reference to “gifts”: “Therefore it is said,

When he ascended on high he made captivity itself captive;

he gave gifts to his people. (Eph. 4:8, citing Ps. 68:18)

According to Maclean, “Ps. 68:18 is interpreted as Christ’s exaltation over the spiritual powers (1:20-22) and distribution of gifts to the church” (op. cit., on v. 8). Sampley says, “The quotation is derived from Ps. 68:18, which speaks, however, of God, not the people, receiving gifts” (op. cit., on v. 8). In parentheses (NRSV, cf. TNIV, AV/KJV), Paul explains: “(When it says, ‘He ascended,’ what does it mean but that he had also descended into the lower parts of the earth? He who descended is the same one who ascended far above all the heavens, so that he might fill all things)” (vv. 9-10). Henry Chadwick says, “Ps. 68:18 means [presumably according to Paul] that the apostolic ministry is a gift of the ascended, triumphant Christ; its authority is therefore his. The parenthesis, a distracting digression, is intended to justify the forced exegesis of the Psalm-text by the Rabbinic (and typically Pauline) argument that an ascent implies a previous descent” (Peake’s Commentary on the Bible, 1962, reprint 1972, sec. 859 d, p. 984, on Eph. 4:8-10). Sampley sees here “an example of early Christian exegesis, focusing on key words in the quotation; see also Rom. 10:6-10; Heb. 2:6-9)” (op. cit., on vv. 9-11).

“The gifts he gave,” says Paul, were that some would be apostles (oiJ ajpovstoloi, hoi apostoloi), some prophets (oiJ profhvtai, hoi prophētai), some evangelists (oiJ eujaggelistaiv, hoi euangelistai), some pastors and teachers (oiJ poimevneV kai; didavskaloi, hoi poimenes kai didaskaloi)” (v. 11). The list here reads like a list of church officers (clergy), but the emphasis is on the gifts for these ministries. The list ends with two plural nouns joined by the conjunction kaiv (kai, ‘and’) and preceded by one definite article oiJ (hoi, ‘the’), which leads some to see this as reference to one gift, or perhaps, one office. Daniel B. Wallace challenges this view.

Most commentators have seen only one gift here, but primarily because they erroneously thought that the Granville Sharp rule [‘In Greek, when two nouns are connected by kaiv and the article precedes only the first noun, there is a close connection between the two.’] absolutely applied to plural constructions. Also, against the ‘one gift’ view, there are no clear examples of nouns being used in a plural TSKS [article-substantive-conjunction-substantive] construction to specify one group. . . . The uniting of these two groups by one article sets them apart from the other gifted leaders. Absolute distinction, then, is probably not in view. (Greek Grammar Beyond the Basics, 1995, pp. 284, 270).

Paul’s other lists of gifts of the Spirit (1 Cor. 12:8-10, 28-30; Rom. 12:6-8) appear to be representative, not definitive and conclusive. In 1 Corinthians 12:8-10 and Romans 12:6-8 the gifts emphasize functions, “utterance of wisdom,” “utterance of knowledge,” and so forth. The list here appears to focus on church officers, the role of church leaders (cf. 1 Cor. 12:28-30). Sampley says, “the list of gifts stresses leadership functions in the church.” And he asks, “Is the list representative or complete? Rom. 12:6-8; 1 Cor. 12:28-30 suggest the former” (op. cit., on v. 11). But the stated purpose of these offices, or the functions of these leaders, is

to equip the saints (oiJ a{gioi, hoi hagioi) for the work of ministry (eijV e[rgon diakonivaV, eis ergon diakonias), for building up the body of Christ, until all of us come to the unity of the faith and of the knowledge of the Son of God, to maturity, to the measure of the full stature of Christ. (Eph. 4:12-13, NRSV)

While a{gioV (hagios, “holy,” “saint”) means, according to Frederick William Danker, “set apart for dedication to the interests or expectations of deity, holy,” it is never used specifically of church leaders or officers as distinguished from what we call lay persons, but “frequently of believers in general oiJ a{gioi [hoi hagioi] God’s people, special people, saints” (The Concise Greek-English Lexicon of the New Testament, 2009, s.v. a{gioV, hagios and meaning b). The “work of ministry” (diakoniva, diakonia), is the work of “saints,” that is, “Christian people.” The role of the church leaders listed, “apostles . . . prophets . . . evangelists . . . pastors and teachers” is to “equip the saints for the work of ministry.” But of course these leaders are not excluded from “the work of ministry.” Elton Trueblood has pointed out that the list in verse 11 comes to a focus in verse 12. He refers to pastors as “player-coaches.” The concept envisions the work of ministry as the work of all Christian believers, not just of the “clergy” (cf. The Company of the Committed), however defined. With reference to “ministry (Greek diakonia),” Sampley says, “As the cognate of this term, servant [diavkonoV, diakonos], was applied to Paul in 3:7, recipients of the Letter are invited to join with Paul in service to the gospel” (op. cit., on v. 12). So the work of “the saints” here, facilitated by the list of “leaders,” is the work of the body of Christ, and compares well with the expectations Paul outlined for the gifts of the Spirit in 1 Corinthians. But the perspective is broader here, perhaps universal, whereas in 1 Corinthians, it was focused on the Christian community of Corinth.

The admonitions that follow clearly apply to all Christians. “We must no longer be children,” he says, “tossed to and fro and blown about by every wind of doctrine, by people’s trickery, by their craftiness in deceitful scheming” (v. 14). On the contrary, “but speaking the truth in love, we must grow up in every way into him who is the head, into Christ” (v. 15). “The perfected church,” says Maclean, “is modeled on Christ himself” (op. cit., on vv. 13, 15). The “body of Christ” metaphor (v. 16) continues, for we must grow up into Christ, “from whom the whole body, joined and knit together by every ligament with which it is equipped, as each part is working properly, promotes the body’s growth in building itself up in love” (v. 16). In any case, fulfilling these admonitions should be the goal of us all: not to be swayed by false doctrine, but speaking the truth in love, and growing up in Christ in every way. If this is still about ministry, it is epitomized in verse 15, “speaking the truth in love.”

Matthew 8:28-34

Jesus Heals the Gadarene Demoniacs (Mk 5.1-20; Lk 8.26-39)

28 When he came to the other side, to the country of the Gadarenes, two demoniacs coming out of the tombs met him. They were so fierce that no one could pass that way. 29 Suddenly they shouted, "What have you to do with us, Son of God? Have you come here to torment us before the time?" 30 Now a large herd of swine was feeding at some distance from them. 31 The demons begged him, "If you cast us out, send us into the herd of swine." 32 And he said to them, "Go!" So they came out and entered the swine; and suddenly, the whole herd rushed down the steep bank into the sea and perished in the water. 33 The swineherds ran off, and on going into the town, they told the whole story about what had happened to the demoniacs. 34 Then the whole town came out to meet Jesus; and when they saw him, they begged him to leave their neighborhood. (Matthew 8:28-34, NRSV)

The following comments are repeated here from October 5, 2009 (Monday in the week of the Sunday closest to October 5, Year One), when they were repeated from May 7, 2008 (Wednesday in the week of the Seventh Sunday of Easter, Year Two), when comments were repeated from October 8, 2007 (Monday in the week of the Sunday closest to October 5, Year One), when comments on Matthew’s account of the Healing of Two Gadarene Demoniacs were based on earlier comments from July 26, 2007 (Friday in the week of the Sunday closest to July 20, Year One), when the primary reading was Mark 5:1-20. Compare the comments on Mark 5:1-20 of March 6, 2010 (Saturday in the week of the Second Sunday of Lent, Year Two).

The parallel passages are presented in the separate file, The Gadarene Demoniacs/The Gerasene Demoniac.

In Matthew, Jesus’ healing of the two Gadarene demoniacs differs from the account of the healing of the Gerasene Demoniac in Mark and Luke (Mt. 8:28-34; cf. Mk. 5:1-20; Lk. 8:26-39 in several respects. Matthew’s account is considerably shorter. As the place names indicate, the locations are different. Gadara is about five or six miles southeast of the Sea of Galilee, across the Wadi Yarmuk, with a hilly region between the city and the sea (cf. Mt. 8:32, where “the whole herd rushed down the steep bank into the sea and perished in the water”). Gerasa is at least thirty-five miles southeast of the Sea of Galilee, and apparently some distance from any significant body of water (except, perhaps, a small tributary of the River Jabbok; cf. Map 13, NOAB, 3^rd ed., augmented, 2007). The difference in place names reflects, in part, the improbability of some of the locations and differences in the New Testament manuscripts. After summarizing these, and the conjecture of Origen, William Barclay comments, “The differences [in the manuscripts] are simply due to the fact that those who copied the manuscripts simply did not know Palestine well enough to be sure where this incident actually happened” (The Gospel of Matthew, The Daily Study Bible Series, rev. ed., 1975, vol. 1, p. 320, on Mt. 8:28-34).

The Matthean account has two demoniacs, whereas the other accounts have one. Both accounts follow the Stilling of the Storm (Mt. 8:23-27; Mk. 4:35-41), but the contexts are otherwise different. The setting is Gentile territory, for Jews would not be herding swine. According to Matthew, when Jesus “came to the other side, to the country of the Gadarenes, two demoniacs coming out of the tombs met him. They were so fierce that no one could pass that way” (Mt. 8:28; cf. Mk. 5:1-2). If Matthew is following Mark’s account, he omits details about the chains and shackles (Mk. 5:3-4; cf. Lk. 8:29), and nighttime howling and bruising (Mk. 5:5). But when the two met Jesus, according to Matthew, “Suddenly they shouted, ‘What have you to do with us, Son of God? Have you come here to torment us before the time?” (Mt. 8:29). Mark’s version has the demoniac admit Jesus’ deity in even more powerful, but of course not thereby more respectful, terms. “What have you to do with me,” says Mark’s demoniac, “Jesus, Son of the Most High God? I adjure you by God, do not torment me” (Mk. 5:7; cf. Lk. 8:28b). The conversation about the name “Legion” (Mk. 5:9; cf. Lk. 8:30) does not appear in Matthew’s version, nor does the begging request “not to send them [sic = the demons] out of the country” (Mk. 5:10; cf. Luke’s version, “They begged him not to order them to go back into the abyss,” Lk. 8:31).

Matthew’s version proceeds immediately from the question about having come “to torment us before the time” (Mt. 8:29), to the “large herd of swine [that] was feeding at some distance from them” (v. 30; cf. Mk. 5:11; Lk. 8:32a). According to Matthew, “The demons begged him, ‘If you cast us out, send us into the herd of swine’ ” (Mt. 8:31; cf. Mk. 5:12; Lk. 8:32a). With Jesus’ permission (“Go! Mt. 8:32a; cf. Mk. 5:13a; Lk. 8:32b), the demons enter the swine, which causes them to rush “down the steep bank into the sea and [perish] in the water” (Mt. 8:32b; cf. Mk. 5:13b; Lk. 8:33). Matthew’s version of the story, remarkable for its brevity as compared with the various details of Mark’s version, also concludes briefly. The swineherds tell “the whole story” in the town, and “the whole town [comes] out to meet Jesus; and when they [see] him, they [beg] him to leave their neighborhood” (Mt. 8:33-34; cf. Mk. 5:14-17; Lk. 8:34-37).

Perhaps Matthew’s story anticipates the Gentile mission in the demons’ question, “Have you come here to torment us before the time?” (Mt. 8:29). According to Krister Stendahl, who assumes that Mark’s version has been adapted by Matthew,

The demoniacs seem to be thought of as Gentiles and prototypes for the mission to the Gentiles. While the blind see him to be Son of David, 9:27, the demons recognize him as Son of God (cf. Mk. 3:11; 5:7; 15:39). The idea of an anticipation of the church’s ministry to the Gentiles accounts for the way in which Mt. has changed Mk’s (and Lk.’s) plea of the demons not to be tormented into the statement: ‘Have you come here to torment us before the set time?’ This is in accordance with Mt.’s view of Jesus’ earthly ministry as one to the Jews only (10:5; cf. 28:16-20). (Peake’s Commentary on the Bible, 1962, reprint 1972, secs. 682j and 682k, p. 781, on Mt. 8:28-34)

The request of the demoniac to join Jesus’ following (Mk. 5:18; Lk. 8:38), and Jesus command rather to, “Go home to your friends, and tell them how much the Lord has done for you, and what mercy he has shown you” (Mk. 5:19; Lk. 8:39a), which he does (Mk. 5:20; Lk. 8:39b), do not appear in Matthew’s account of the exorcism of the two demoniacs. And so, Mark reports a result that, if the events are the same, Matthew leaves unreported. Both accounts present a story of healing, including spiritual healing, but a healing of an extreme case. The apostles preserved and proclaimed the story as a picture of salvation through Christ.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net