Today's reading brings us back once more to the main theme of all four Gospels: the theme of the Kingdom. Before us are two stories: the stilling of the storm and the healing of the possessed, the demon-possessed. The events appear very different, since...
Today's reading brings us back once more to the main theme of all four Gospels: the theme of the Kingdom. Before us are two stories: the stilling of the storm (vv. 23-27) and the healing of the possessed, the demon-possessed (vv. 28-34). The events appear very different, since in one case Jesus is dealing with a force of nature, and in the other with people and dark powers. But in essence, in both cases the point is how the Kingdom of God, which Jesus bears in Himself, transforms the world around Him.
To those around Him it appears that He possesses some superhuman abilities or some special powers given Him by God, and that for this reason He can work miracles that no one else can work (v. 27). But in fact the issue is not powers or abilities. The world around Him is being transformed; that is why the storm grows calm and the demons cannot endure it and run away (v. 32). No power, not even the power of God, affects the world in this way: it can, of course, change many things in it, but in this case the point is no longer simply change, but complete transformation, so that the very laws of creation change. According to the laws of the untransformed world, a storm cannot grow calm without a cause. Strictly speaking, in that world it does not grow calm, but in the Kingdom there is no storm; and then everything depends on which reality the person in the midst of the storm becomes a participant in: the reality of the fallen world or the reality of the Kingdom. And here everything is determined only by faith, by trust in the One who brought this Kingdom into the world (v. 26).
But if there is no faith, even manifestations of the Kingdom by themselves will not replace it. This was the case with the Gergesene demoniacs: the manifestation of the Kingdom was plain, and the demons, naturally unable to endure it, felt this very quickly (v. 29). But with the people everything turned out to be less simple. It was hard not to believe the eyewitnesses' story (v. 33), but this story clearly made a paradoxical impression on the local residents: they asked Jesus to leave them in peace (v. 34). And the point was hardly that they felt sorry about the lost herd.
Of course, the inhabitants of those places were pagans and hardly thought much about the Messiah or the Kingdom. But they did understand one thing: Someone had entered their life and had brought in Something with which living as before would become impossible. If He remained among them, their whole life would change radically. And this, evidently, they did not want.
Here Jesus encountered the chief obstacle on His path: people's unwillingness to receive the Kingdom that He offers them. And then He leaves. For if a person refuses the Kingdom, the Savior has nothing more to give him.
18 We have an account in this chapter of another interview between God and Abraham, probably within a few days after the former, as the reward of his chearful obedience to the law of circumcision.Here is,
18:17 Shall I hide from Abraham that thing which I do - Thus doth God in his councils express himself after the manner of men, with deliberation.The secret of the Lord is with them that fear him. Those that by faith live a life of communion with God, cannot but know more of his mind than other people. They have a better insight into what is present, and a better foresight of what is to come.
18:19 I know Abraham that he will command his children, and his household after him - This is a bright part of Abraham's character.He not only prayed with his family, but he taught them, as a man of knowledge; nay, he commanded them as a man in authority, and was prophet and king, as well as priest, in his own house. And he not only took care of his children, but of his household: his servants were catechized servants. Masters of families should instruct, and inspect the manners of all under their roof. And this is given as the reason why God would make known to him his purpose concerning Sodom; because he was communicative of his knowledge, and improved it for the benefit of those that were under his charge.
18:21 I will go down now and see - Not as if there were any thing concerning which God is in doubt; but he is pleased thus to express himself after the manner of men.
18:23 Abraham drew near - This expression intimates, A holy concern.A holy confidence; he drew near with an assurance of faith, drew near as a prince, Job 31:37.
18:27 Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes - He speaks as one amazed at his own boldness, and the liberty God graciously allowed him, considering God's greatness, he is the Lord; and his own meanness, but dust and ashes. Whenever we draw near to God, it becomes us reverently to acknowledge the vast distance that there is between us and Him. He is the Lord of glory, we are worms of the earth.
18:30 Oh let not the Lord be angry - The importunity which believers use in their addresses to God is such, that if they were dealing with a man like themselves, they could not but fear that he would be angry with them. But he with whom we have to do is God and not man, and he is pleased when he is wrestled with. But why then did Abraham leave off asking when he had prevailed so far as to get the place spared if there were but ten righteous in it? Either,
18:33 Abraham returned into his place - To wait what the event would be; and it proved that his prayer was heard, and yet Sodom not spared, because there were not ten righteous in it.