070. Chapter 11 - The Gadarene Demoniacs
Chapter 11 - The Gadarene Demoniacs Matthew 8:28-34;Mark 5:1-20;Luke 8:26-39 The Three Accounts
“Go home to thy friends, and tell them how great things the Lord hath done for thee” (Mark 5:19). This beautiful conclusion to this exciting account furnishes further evidence of Jesus’ love and power. So exhausted that He was sleeping in the stern of the boat during the wild storm, Jesus now passes to another crisis in this day so crowded with extraordinary events. A glance at the three accounts immediately causes the fact to stand out that Mark, whose Gospel is so brief, gives by far the longest account of this miracle. He has twenty verses; Luke, fourteen; Matthew, only seven. Yet Matthew and Luke are supposed by the critics to have copied from Mark or from similar sources. Moreover, Matthew mentions the fact that there were two demon-possessed men, whereas Mark and Luke mention only the one who was the dominating personality. The three accounts differ in their manner of describing the location. According to the a.s.v. Matthew says, “the country of the Gadarenes”; Marks says “Gerasenes”; Luke has “Gerasenes,” with “Gergesenes” in a footnote indicating manuscript difference. The a.v. of Matthew 8:28 has “Gergesenes”; Mark 5:1 says “Gadarenes”; Luke 8:37 has “Gadarenes.” The wide variation in the manuscript readings at this point shows the confusion that overtook the scribes copying the manuscripts before them and the feeling that there must be some error in the manuscripts they had.
Dr. Thomson discovered midway in the eastern shore of the Sea of Galilee the ruins of a village which bears the Arabic name Khersa. This seems to represent the original title of Gergesa. If Gergesenes in some manuscripts of Matthew or Luke is correct, the reference is to this local village. The manuscripts which have Gadarenes refer to the important city of Gadara some sixteen miles to the southeast of where Jesus landed. It would be natural for the name of the larger city to be given to this district as well as the name of the local village.
Village, County Seat, and Capital
Mark’s reference in “Gerasenes” is to Gerasa, the capital of the whole region, a famous Greco-Roman city fifty miles to the southeast, and the head of this entire Decapolis district. The a.s.v. has “Gerasenes” in both Mark and Luke. It would be natural that these two books which were sent out to the entire Roman world should carry the name of the larger city. An important group of manuscripts of each of the three Gospel narratives contains each of the three readings. This is one of the most puzzling manuscript differences in the Gospel accounts. We cannot be absolutely sure which was the original reading in each narrative, but the reason for a writer to mention any one of the three places is manifest, and the manner in which scribes may have been led to change the text they were copying is also evident. The Value of a Man
One might well write over this account of the healing of the demoniac at Gergesa the motto “How much then is a man of more value than a sheep!” (Matthew 12:12) — and also of more value than two thousand hogs. The false philosophy of the world, which makes a man of less value than a beast or even inanimate types of earthly treasures, whether expressed in syllogism or in telltale conduct, is placed in the sharpest contrast to the gospel of Jesus, which makes one soul of more value than the whole world of material things. This is one of the most revolutionary things Jesus ever said: “For what shall a man be profited if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul” (Matthew 16:26).
Blind Commercialism The healing of the demoniac and the drowning of the swine afford an excellent opportunity for the application of this principle. How great is the worth of a man, and how great is our indebtedness to Christ for this fundamental principle which He enunciated so many times and which He finally confirmed with His own death. The people on this eastern side of the lake and in the Decapolis had been so commercialized in their attitude toward life that many of them had not even been sufficiently interested in the spiritual campaign of Jesus to cross over the lake to see and hear. They were so selfish and greedy for profit they could not see above the loss of two thousand swine to the rescue of a human soul. But this event is the bomb which Jesus hurled into the midst to shock them out of their blind devotion to earthly treasures. The Son of God
There is a striking connection between the miracle the stilling of the tempest and this miracle of the casting out of the legion of demons. The self-revelation of Jesus is brought forth by miracles. With awe and fear at the supernatural power Jesus had demonstrated, the apostles had asked one another, “What manner of man is this, that even the winds and the sea obey him” (Matthew 8:27). The apostles receive immediately the answer to their perplexing question as to the mystery-enshrouded Person of Jesus, when they hear the demons cry out in fright, “What have we to do with thee, Jesus thou Son of God? art thou come hither to torment us before our time” (Matthew 8:29). They need no introduction to Jesus; they instantly identify Him by name and declare His deity, hailing Him in terror as the final Judge of the world. The Demoniacs
Matthew gives us the information that there were two demoniacs. One was evidently so dominating and the other so secondary that Mark and Luke tell only of the one who was all-important and sufficient for the presentation of the miracle. Mark also begins his narration by recording that there was “a man with an unclean spirit” (Mark 5:2). But he later informs the reader that a multitude of demons were in possession of the man. Matthew and Luke also give this same information. It appears from the conversation of Jesus with the demoniac that one of the demons was dominant and spoke for all. This helps to explain Mark’s reduction to “a man with an unclean spirit. The tombs in which the man dwelt were hewn out of rock in former times when this region evidently had a dense population. They doubtless had been abandoned years before. This was the only sort of home or shelter the man could find. Mark describes in the greatest detail the wild conduct of the man driven by the demons: “And no man could any more bind him, no, not with a chain; because that he had often been bound with fetters and chains, and the chains had been rent asunder by him, and the fetters broken in pieces; and no man had strength to tame him. And always night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones” (Mark 5:3-5). Matthew gives us the additional information that the two demoniacs were so fierce “that no man might pass by that way” (Matthew 8:28). Luke gives the detail that the demoniac was naked — “had worn no clothes” (Luke 8:27). This raises the problem as to how the man could have survived in winter without the protection of clothing. The warmth of the underground tombs would have helped. Luke tells us that on occasion the man was “driven into the deserts” by the demons. Does this indicate a change of geographical location caused by cold weather? We are not told how he secured food on which to subsist. Since he is represented as attacking and driving off any travelers attempting to pass by that way, food might have been secured by violence. His family and friends may have brought food which they left for him in a convenient place. Wild growth would give meager living to him in the wilderness. Perhaps it is not so remarkable that he could sustain himself in the most primitive fashion when we see that John the Baptist was able to live in the desert. The Meeting When Jesus and the apostles landed on the shore near the habitat of this demoniac, the ordinary situation was instantly reversed. Instead of launching a vicious attack on these intruders into his domain, as he was accustomed to doing, he came running and fell down in worship before Jesus, hailing Him as the Son of God. “And when he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of the Most High God? I beseech thee, torment me not” (Luke 8:28). Mark tells, “when he saw Jesus from afar, he ran and worshipped him” (Mark 5:6). Inasmuch as the herdsmen who cared for the swine became witnesses to report in the nearby town all that had happened, we can but wonder how much of the conversation they heard. They evidently could see all that happened, although they were “a good way off from them” (Matthew 8:30). Mark reports that the herd of swine was “there on the mountain” (Mark 5:11). Luke says “an herd of many swine feeding on the mountain” (Luke 8:32). Evidently the herdsmen were keeping at a safe distance from the demoniac, but seeking fresh pasture. If a ravine gave them security from the demoniac and still offered proximity for sight and hearing, they may have heard this original outcry of the demoniac and have heard Jesus when He peremptorily cast the demons out. At any rate they could see what happened.
Identity
It is not clear who was being addressed when Jesus asked, “What is thy name? And he said, Legion; for many demons were entered into him” (Luke 8:30). If Jesus was addressing the man and preparing his heart for the miracle, then the demons did not permit the man to give his own name, but compelled him to give the answer “Legion.” If Jesus was addressing the demon who was the leader and spokesman for the multitude of demons, then the purpose of Jesus was probably to make clear that the apostles (and through them to the community and the whole world) the tremendous nature of the miracle. The very obscurity that attaches to the question may indicate that both purposes were in the mind of Christ. Sanday has pointed out how the historic reality of this miracle is strongly confirmed by the use of this Latin word Legion. It is also recorded in Mark 5:9. The introduction of this strange word gives a vivid touch of realism. When the demon attempted to identify himself he was forced to state that a whole legion of demons were together in possession of the man. The number of soldiers in a Roman legion varied at different periods. At the time of Christ it seems to have been about six thousand. The demon who controlled the Legion and spoke for them does not say that there were six thousand demons in the man, but that his name was Legion, for there were many of the demons associated together. No support is found in this incident for the effort of modern unbelievers to maintain that the demon possession seen in the New Testament is nothing more than the split personality of the insane today. The words spoken by the man under the control of the demons do not add up to nonsense. On the contrary, they show not merely keen intelligence, but supernatural knowledge. The manner in which the identity of Jesus and His divine Person are instantly recognized is united with their terror at impending doom. They do not possess knowledge of the time when they are to be cast into hell, but they do know their fate is sealed: “Art thou come hither to torment us before the time” (Matthew 8:29). They did not think that their time had come.
Appeal of the Demons The difference in the manner of their appeal that “he would not send them out of the country” (Mark 5:10) and that “he would not command them to depart into the abyss” (Luke 8:31) probably is explained by the imperfect tense of the verb, “They kept beseeching him” (Luke 8:31). Both petitions were undoubtedly made by the demons. The Greek word for abyss is used of “the penal part of Hades which is the abode of the demons” (Revelation 9:1-11; Revelation 11:7; Revelation 17:8, Revelation 20:1, Revelation 20:3).
Luke affirms that there was “a herd of many swine feeding on the mountain” (Luke 8:32). Matthew gives the same general estimate, “a herd of many swine” (Matthew 8:30). Mark is more specific as he declares, in number about two thousand” (Mark 5:13). Thus the estimate both of the number of the demons and the number of the swine is general, but it seems there was a plurality of demons for each of the swine. The question as to why the demons asked to be permitted to enter the swine is one of difficulty and interest. Did they not know that the swine would immediately destroy themselves, and thus they would be left immediately in the disembodied state they desired to avoid? or did they have the deliberate intent of destroying the swine and thus bringing tragic rebuff to Jesus in the community as the result of the property loss? We can be certain that Jesus knew what was about to happen. The demons, if their purpose was malicious, did not thwart Him. He knew the swine would be destroyed and the people would drive Him away. But He also knew that the shock of his amazing miracle was necessary to awaken the community to hear the message which Jesus would send throughout their midst by the demoniac, who would become His chosen messenger. The request of the demons to go into the swine was granted. We can no more understand how demons could enter into and take possession of swine than how they could control a human being. But evidently they were only able to drive the swine wild in terror and were not able to control them, for the swine had no will. The location of this scene is made possible by the identification of the ruins of the village of Gergesa (Khersa) and by the fact that this is the only spot on the eastern shore of the lake where the entire terrain fits the description. This was not a precipice from which the swine leaped, but a steep place that led with such sharp descent into the sea there was no stopping of the mad stampede once it was started. It is about midway on the eastern side of the lake.
Why Swine?
It seems strange to hear of such a huge herd of swine being kept in a Jewish country, when we think of the Old Testament law against eating pork. The presence of the swine bears strong witness to the presence of the large Gentile element in the population of the Decapolis. This title is a Greek word meaning “Ten Cities.” These cities were in a league together. There was a strong Greek influence in the whole region. The possibility that the owners of the swine were Jews who were faithless to the Old Testament in this particular is an interesting possibility in light of the destruction of the swine.
Jesus’ Purpose When Jesus granted the demons leave to enter swine, it was not an act of mercy toward the demons, nor was He surprised at what happened. While the immediate sequel to the destruction of the swine would seem to indicate that the purposes of Jesus in His visit to this country had been thwarted, the ultimate outcome shows that Jesus foresaw the entire significance of the event. He permitted the destruction of the swine knowing that it would awaken the Gergesenes from their indifference and ultimately assist in the salvation of a multitude in the community. Thus the issue turns from the relative value of one soul in contrast to a herd of two thousand swine to the value of a vast number of human beings saved from sin and doom. Added to this is the tremendous witness this miracle has given to all the ages. The Herdsmen The herdsmen fled from the scene in terror and reported to the entire community what had happened. Their occupation was now gone; hence there was no further necessity for them to remain. They probably fled because of their double fear of receiving the blame for what had happened and of suffering some worse calamity if they remained after witnessing such an event. The main thing in their report must have been the dreadful loss of private property in the destruction of the swine. How often this is the main thing which men consider — material loss — and not the rescue of human beings! Certainly the Lord of all the earth, who has created all, controls all, and permits us to use all, has the right to do as He will with His own. The perverted estimate of the value of material things and of a human soul must needs be corrected. The people must be shocked into a realization of their lost condition. The Man The people who heard the exciting news came flocking to see what had happened. Since the herdsmen had been at a distance, their account must have been fragmentary and constituted an enigma which demanded solution. “And they came to see what it was that had come to pass. And they come to Jesus, and behold him that had the legion: and they were afraid” (Mark 5:14, Mark 5:15). The change in the man is complete; to appreciate the points of emphasis, the brief description in Mark must be contrasted to his picture of the man’s former condition. The man is seated calmly, presumably receiving instruction at the feet of Jesus. Before he had been restless and untamable. Not even with ropes and chains had they been able to keep him quiet. He had been naked before, but now he was clothed — a natural token of his return to society. The apostles had undoubtedly given him these clothes from their supply of extra garments in the boat. He had been under the control of the demons before, crying in the mountains and cutting himself. Now he was in his right mind, in full possession of himself. When the crowd saw him thus, “they were afraid.” They could not understand what had happened. They did not know Jesus or His purposes. They had suffered a great loss in the destruction of the herd. They feared lest the miraculous power of Jesus might be used in some other destructive manner. The People The men who had kept the swine continued to explain excitedly to the crowd all that had happened (Mark 5:16; Luke 8:36). What they had seen is emphasized in both these accounts; we cannot be sure how much they heard of the exchanges between Jesus and the demoniac. The result was that the people begged Jesus to leave their country. The healing of the demoniac seemed not so important as the loss of the herd of swine. But the exciting and mysterious circumstances surrounding the whole event may have caused them to act as much from awe and fear as from anger. This is the only time we find Jesus using His miraculous power in a way that had destructive results, with the exception of the cursing of the fig tree. This was by no means the only time that Jesus was rejected and driven out. Two outstanding examples are the rejection and attempted destruction at Nazareth and the threat of death by which Herod Antipas attempted to drive Jesus out of His province. Jesus yielded to the requests of the people that He leave their community. He would return at a later time when they were more in the mood to listen to reason. Meanwhile He would provide accurate information for them as to what had occurred and the great good that had been accomplished by His coming into their midst. The Messenger
“But the man from whom the demons had gone out prayed him that he might be with him” (Luke 8:38). Mark informs us that this pitiful appeal was made just as Jesus “was entering into the boat” (Mark 5:18). It is not hard to understand the man’s urgent plea. His love and gratitude would naturally cause him to desire to remain in Jesus’ company. To be of service to Jesus would be the height of all that life now held for him. Moreover, he need have no fear of any return of demons to take possession of him if he could stay in the presence of Jesus. The entire countryside was filled with wild tales of his conduct during the time he had been under the control of the demons. It would be most embarrassing to go back and face all this. To get out of this whole section and away from his past would seem a most welcome relief and the most desirable course. The people also would be hostile to him, as they were to Jesus, for the loss of the swine. He would have to bear the blame for this in a large measure. As the man looked at Jesus and the disciples departing in the boat and then at the hostile crowd, it must have seemed that he must confront and overcome the world. He had been so long separated from his home and home ties there seemed nothing to bind him to his old community and everything to invite him to start forth anew in life with Jesus. His First Sermon
We often long to have heard at least one sermon from each of the great prophets and leaders of the Old and New Testaments, but the first sermon of this man also stirs our imagination. Did he begin right here by the lake shore to explain, to reason, to appeal, to declare his love and devotion to Jesus? Here was a congregation who needed to hear the facts. Jesus would not permit the man to accompany Him: “And he suffered him not, but saith unto him, Go to thy house unto thy friends, and tell how great things the Lord hath done for thee, and how he had mercy on thee” (Mark 5:19). On how many street corners in Gergesa, Gadara, and Gerasa did this man tell his thrilling experience and argue that a man is worth more than a herd of two thousand swine? How many objectors did he silence with the simple appeal, “How would you feel about it if you had been in my place?” Luke relates how the man covered the entire city with his proclamation. Mark adds the information that his ministry reached out “in Decapolis,” this busy collection of metropolitan cities which as yet were unacquainted with Jesus and His miraculous ministry. The despised outcast became a powerful missionary and proved Jesus’ estimate of his worth. He found he could be of service to Jesus right here where he had lived his life. He faced the extremely difficult task of maintaining an ideal among hostile surroundings. He was no longer on the defensive against any His Powerful Ministry return of demons; he was carrying the battle to the devil with all his might and with prodigious results. How often Christians imagine that they would be zealous and aggressive missionaries if they were in some faraway pagan country telling every person they met on the street about Jesus and His love. But they deceive themselves. If they will not proclaim Christ in their own town, on their own street, in their own home, they would not proclaim Him with any great zeal in a foreign land. The same obstacles and the same excuses would prevail. To preach the gospel in one’s own home and community is so dull, drab, uninviting, so lacking in drama and excitement, so full of embarrassment or of things and people that try the patience! But who else could preach here with such power as this man who knew the country and the people and who offered the living demonstration of Jesus’ love and power? who else could bear such marvelous personal testimony or bring to his people a proper understanding of Jesus?
Victorious Witness
Mark and Luke report that the man went back and told his people “how great things Jesus had done for him.” Men were caused to look above the material and the worldly to God and the spiritual things. No matter how inadequate was his understanding of the divine nature of Jesus, yet he rightly felt that the two propositions were inseparable: what God had done and what Jesus had done for him. While under the possession of the demons he had been the instrument through which they had declared the deity of Christ and His divine control over the fate of mankind and of demons. Now he is in a position to affirm his own faith. His evangelistic ministry thrilled the whole Decapolis, and we find at a later period, when Jesus came to this section for an extended ministry which came to a climax with the feeding of the four thousand, He was received with great joy and enthusiasm. This was largely the result of the faithful preaching of this man who became a John the Baptist for the Master. When the way seems hard, the results barren, and we are tempted to grow despondent and to give up our tasks for something more outstanding, we should take the time to accompany this man as he went from house to house and from village to village proclaiming on the street corners and in the market place how great things the Lord had done for him. What encouragement he has given to all to maintain stoutly their ideals and to continue their labors.