The raging of this demoniac was even worse than the raging of the waters of Galilee (cf. Ps. 65:7). Demonic power was evident in the Hellenistic world of Luke's original readers. The fact that this incident happened in predominantly Gentile territory suggests that Luke may have seen in it a preview of the church's ministry to Gentiles (cf. Acts 26:18). In his account of this incident Luke stressed the saving of the man (v. 36), the fear of the spectators (v. 37), and the abyss as the final destiny of the demons (v. 31). As Jesus had calmed the sea, He now calmed this demon-afflicted man.
8:26-29 Mark and Luke called this area the country of the Gerasenes, but Matthew called it the country of the Gadarenes. Gergesa (also referred to as Gersa and Kersa) was a small village about midway on the eastern shore of the lake. Gadara was a larger town six miles southeast of the lake's southern end.242This incident apparently happened somewhere near both towns on the southeast coast of the lake. As Luke described the situation, the demoniac met Jesus and His disciples as they arrived at the shore. He was one of two demoniacs, but Luke and Mark only mentioned one of them (cf. Matt. 8:28-34).
Doctor Luke mentioned several symptoms of this man's demon possession. These included disregard for his personal dignity (nakedness), social isolation, retreat to an unclean shelter, recognition of Jesus' identity, control of speech, shouting, and great strength (vv. 27, 29). This man was under the control of spiritual powers totally opposed to Jesus and God's will.
The demons in the man acknowledged that Jesus was God (cf. 1:32; Gen. 14:18-22; Num. 24:16; Isa. 14:14; Dan. 3:26; 4:2). They were not worshipping Jesus as God but were appealing to Him as their judge for mercy. They wanted to escape premature torture in the abyss (v. 31; cf. Matt. 8:29; Rev. 20:1-3, 10).
8:30-31 Jesus was probably asking the name of the demon who indwelt the man for His disciples' benefit. "Legion"was not a proper name but the name of a Roman military unit that consisted of about 6,000 soldiers. The name "Legion"communicated that thousands of demons indwelt the man (cf. 8:2; Mark 5:13). The "abyss"refers to the final confinement place of the devil and his angels (cf. Rom. 10:7; Rev. 9:1-3; 11:7; 17:8; 20:1-3). The Jews thought of it as a watery deep below the earth (cf. 2 Pet. 2:4; Jude 6). Only God can send demons to the abyss. This is another indication that the demons recognized Jesus as God. The disciples should have learned from them.
8:32-33 Jesus granted the request of the demons that involved a temporary stay of execution thus demonstrating His mercy. Instead He sent them to another watery place. There is no evidence that demons indwell water, so evidently Jesus killed them in this symbolic way, though their final judgment is still future (Rev. 20:1-3).
8:34-37 The present condition of the man contrasts with his former state. He now sat at Jesus' feet as a disciple. The power that Jesus possessed to affect such a transformation terrified the people. Luke's use of the Greek sozo(v. 36, "made well"or "cured,"lit. "saved") suggests that the man became a believer and a disciple of Jesus. Fear of Jesus led the residents to reject Him unfortunately. Thus Luke showed his reader disciples that this is a reaction they could expect.
8:38-39 The man begged Jesus to allow him to follow Him. His desire was admirable, but Jesus ordered this disciple to remain there as a witness to Jesus' person and power at least temporarily. The man responded as an obedient disciple and spread the gospel in this previously unreached Gentile area. He really more than obeyed. He is, therefore, a good model for Gentile converts to emulate.
"The story is a paradigm of what conversion involves: the responsibility to evangelize."243
