the Week of Proper 28 / Ordinary 33
Click here to learn more!
Read the Bible
Filipino Cebuano Bible
Mateo 8:32
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedDevotionals:
- EveryBible Verse Review
from Treasury of Scripure Knowledge
Go: 1 Kings 22:22, Job 1:10-12, Job 2:3-6, Acts 2:23, Acts 4:28, Revelation 20:7
the whole: Job 1:13-19, Job 2:7, Job 2:8, Mark 5:13, Luke 8:33
Reciprocal: Matthew 17:15 - for ofttimes
Gill's Notes on the Bible
And he said unto them, go, c]. He gave them leave, as God did to Satan, in the case of Job for without divine permission, these evil spirits cannot do anything to the bodies, souls, or estates of men: they could not enter into the swine without leave, and much less do things of greater moment and consequence; and therefore are not to be feared, or dreaded by men, especially by the people of God. It may be asked, why did Christ suffer the devils to enter the herd of swine, and destroy them, which was a considerable loss to the proprietors? To which may be answered, that if the owners were Jews, and these creatures were brought up by them for food, it was a just punishment of their breach of the law of God; or if to be sold to others, for gain and filthy lucre's sake, it was a proper rebuke, both of the avarice and the contempt of the laws of their own country, which were made to be a hedge or fence for the law of God: or if they were Gentiles, this was suffered to show the malice of the evil spirits, under whose influence they were, and who would, if they had but leave, serve them as they did the swine; and to display the power of Christ over the devils, and his sovereign right to, and disposal of the goods and properties of men; and to evince the truth of the dispossession, and the greatness of the mercy the dispossessed shared in; and to spread the fame of the miracle the more.
And when they were come out of the men that had been possessed by them,
they went into the herd of swine; which shows the real existence of these spirits, the truth of possessions and dispossessions; and that by these devils cannot be meant the sins and corruptions of men's hearts, such as pride, covetousness, uncleanness, envy, malice, cruelty, c. for these could never be said to enter into a herd of swine, or be the authors of their destruction:
and behold, the whole herd of swine, and which was a very large one, consisting of about two thousand,
ran violently down a steep place a precipice of one of the rocks, by the sea side,
into the sea of "Tiberias", or lake of Genesareth, which were the same, and over which Christ had just now passed;
and perished in the waters of the sea, or lake, and not any other waters near Gadara, and afar off from hence.
Barnes' Notes on the Bible
The same account of the demoniacs substantially is found in Mark 5:1-20, and Luke 8:26-38.
Matthew 8:28
The other side - The other side of the Sea of Tiberias.
Country of the Gergesenes - Mark Mark 5:1 says that he came into the country of the “Gadarenes.” This difference is only apparent.
“Gadara” was a city not far from the Lake Gennesareth, one of the ten cities that were called “Decapolis.” See the notes at Matthew 4:25. “Gergesa” was a city about 12 miles to the southeast of Gadara, and about 20 miles to the east of the Jordan. There is no contradiction, therefore, in the evangelists. He came into the region in which the two cities were situated, and one evangelist mentioned one, and the other another. It shows that the writers had not agreed to impose on the world; for if they had, they would have mentioned the same city; and it shows. also, they were familiar with the country. No men would have written in this manner but those who were acquainted with the facts. Impostors do not mention places or homes if they can avoid it.
There met him two - Mark and Luke speak of only one that met him. “There met him out of the tombs a man,” Mark 5:2. “There met him out of the tombs a certain man,” Luke 8:27. This difference of statement has given rise to considerable difficulty. It is to be observed, however, that neither Mark nor Luke say that there was no more than one. For particular reasons, they might have been led to fix their attention on the one that was more notorious, and furious, and difficult to be managed. Had they denied plainly that there was more than one, and had Matthew affirmed that there were two, there would have been an irreconcilable contradiction. As it is, they relate the affair as other people would. It shows that they were honest witnesses. Had they been impostors; had Matthew and Luke agreed to write books to deceive the world, they would have agreed exactly in a case so easy as this. They would have told the story with the same circumstances. Witnesses in courts of law often differ in unimportant matters; and, provided the main narrative coincides, their testimony is thought to be more valuable.
Luke has given us a hint why he recorded only the cure of one of them. He says there met him “out of the city, a man, etc.; or, as it should be rendered, “a man of the city” a citizen. Yet the man did not dwell in the city, for he adds in the same verse, “neither abode he in any house, but in the tombs.” The truth of the case was, that he was born and educated in the city. He had probably been a man of wealth and eminence; he was well known, and the people felt a deep interest in the case. Luke was therefore particularly struck with his case; and as his cure fully established the power of Jesus, he recorded it. The other person that Matthew mentions was probably a stranger, or one less notorious as a maniac, and he felt less interest in the cure. Let two persons go into a lunatic asylum and meet two insane persons, one of whom should be exceedingly fierce and ungovernable, and well known as having been a man of worth and standing; let them converse with them, and let the more violent one attract the principal attention, and they would very likely give the same account that Matthew and Luke do, and no one would doubt the statement was correct.
Possessed with devils - See the notes at Matthew 4:24.
Coming out of the tombs - Mark and Luke say that they lived among the tombs. The sepulchres of the Jews were frequently caves beyond the walls of the cities in which they dwelt, or excavations made in the sides of hills, or sometimes in solid rocks. These caves or excavations were sometimes of great extent. They descended to them by flights of steps. These graves were not in the midst of cities, but in groves, and mountains, and solitudes. They afforded, therefore, to insane persons and demoniacs a place of retreat and shelter. They delighted in these gloomy and melancholy recesses, as being congenial to the wretched state of their minds. Josephus also states that these sepulchres were the haunts and lurking-places of those desperate bands of robbers that infested Judea. For further illustration of this subject see my notes at Isaiah 14:9; Isaiah 22:16; Isaiah 65:4. The ancient Gadara is commonly supposed to be the present Umkeis. “Near there Burckhardt reports that he found many sepulchres in the rocks, showing how naturally the conditions of the narrative respecting the demoniacs could have been fulfilled in that region. Reliable writers state that they have seen lunatics occupying such abodes of corruption and death.” - Hackett’s “Illustrations of Scripture,” p. 109.
Dr. Thomson, however (“The Land and the Book,” vol. ii. pp. 34-37), maintains that Gadara could not have been the place of the miracle, since that place is about “three hours” (some 10 or 12 miles) to the south of the extreme shore of the lake in that direction. He supposes that the miracle occurred at a place now called “Kerza” or “Gersa.” which he supposes was the ancient “Gergesa.” Of this place he says: “In this Gersa or Chersa we have a position which fulfills every requirement of the narratives, and with a name so near that in Matthew as to be in itself a strong corroboration of the truth of this identification. It is, within a few rods of the shore, and an immense mountain rises directly above it, in which are ancient tombs, out of some of which the two men possessed of the devils may have issued to meet Jesus. The lake is so near the base of the mountain that the swine, rushing madly down it, could not stop, but would be hurried on into the water and drowned. The place is one which our Lord would be likely to visit, having Capernaum in full view to the north, and Galilee ‘over against it,’ as Luke says it was. The name, however, pronounced by Bedouin Arabs is so similar to Gergesa, that, to all my inquiries for this place, they invariably said it was at Chersa, and they insisted that they were identical, and I agree with them in this opinion.”
Matthew 8:29
What have we to do with thee? - This might have been translated with great propriety, What hast thou to do with us? The meaning is “Why dost thou trouble or disturb us?” See 2Sa 16:10; 2 Kings 9:18; Ezra 4:3.
Son of God - The title, “Son of God,” is often given to Christ. People are sometimes called sons, or children of God, to denote their adoption into his family, 1 John 3:1. But the title given to Christ denotes his superiority to the prophets Hebrews 1:1; to Moses, the founder of the Jewish economy Hebrews 3:6; it denotes his unique and near relation to the Father, as evinced by his resurrection Psalms 2:7; Acts 13:33; it denotes his special relation to God from his miraculous conception Luke 1:35; and is equivalent to a declaration that he is divine, or equal to the Father. See the notes at John 10:36.
Art thou come hither to torment us? ... - By “the time” here mentioned is meant the day of judgment. The Bible reveals the doctrine that evil spirits are not now bound as they will be after that day; that they are permitted to tempt and afflict people, but that in the day of judgment they also will be condemned to everlasting punishment with all the wicked, 2 Peter 2:4; Jude 1:6. These spirits seemed to be apprised of that, and were alarmed lest the day that they feared had come. They besought him, therefore, not to send them out of that country, not to consign them then to hell, but to put off the day of their final punishment.
Mark and Luke say that Jesus inquired the name of the principal demoniac, and that he called his name “Legion, for they were many.” The name legion was given to a division in the Roman army. It did not always denote the same number, but in the time of Christ it consisted of 6,000 to 3,000 foot soldiers and 3,000 horsemen. It came, therefore, to signify “a large number,” without specifying the exact amount.
Matthew 8:30
A herd of many swine - The word “herd,” here applied to swine, is now commonly given to “cattle.” Formerly, it signified any collection of beasts, or even of people.
The number that composed this “herd” was 2,000, Mark 5:13.
Matthew 8:33
They that kept them fled - These swine were doubtless owned by the inhabitants of the country.
Whether they were Jews or Gentiles is not certainly known. It was not properly in the territory of Judea; but, as it was on its borders, it is probable that the inhabitants were a mixture of Jews and Gentiles. Swine were to Jews unclean animals, and it was unlawful for Jews to eat them, Leviticus 11:7. They were forbidden by their own laws to keep them, even for the purpose of traffic. Either, therefore, they had expressly violated the law, or these swine were owned by the Gentiles.
The keepers fled in consternation. They were amazed at the power of Jesus. Perhaps they feared a further destruction of property; or, more likely they were acquainted with the laws of the Jews, and regarded this as a judgment of heaven for keeping forbidden animals, and for tempting the Jews to violate the commands of God.
This is the only one of our Saviour’s miracles, except the case of the fig-tree that he cursed Matthew 21:18-20, in which he caused any destruction of property. It is a striking proof of his benevolence, that his miracles tended directly to the comfort of mankind. It was a proof of goodness added to the direct purpose for which his miracles were performed. That purpose was to confirm his divine mission; and it might have been as fully done by splitting rocks, or removing mountains, or causing water to run up steep hills, as by any other display of power. He chose to exhibit the proof of his divine power, however, in such a way as to benefit mankind.
Infidels have objected to this whole narrative. They have said that this was a wanton and unauthorized violation of private rights in the destruction of property. They have said, also, that the account of devils going into swine, and destroying them, was ridiculous. In regard to these objections the narrative is easily vindicated.
1. If Christ, as the Bible declares, is divine as well as human - God as well as man - then he had an original right to that and all other property, and might dispose of it as he pleased, Psalms 50:10-12. If God had destroyed the herd of swine by pestilence or by lightning, by an inundation or by an earthquake, neither the owners or anyone else would have had reason to complain. No one now feels that he has a right to complain if God destroys a thousand times the amount of this property by overturning a city by an earthquake. Why, then, should complaints be brought against him if he should do the same thing in another way?
2. If this property was held “by the Jews,” it was a violation of their law, and it was right that they should suffer the loss; if “by the Gentiles,” it was known also to be a violation of the law of the people among whom they lived; a temptation and a snare to them; an abomination in their sight; and it was proper that the nuisance should be removed.
3. The cure of two men, one of whom was probably a man of distinction and property, was of far more consequence than the amount of property destroyed. To restore a “deranged” man now would be an act for which “property” could not compensate, and which could not be measured in value by any pecuniary consideration. But,
4. Jesus was not at all answerable for this destruction of property. He did not “command,” he only “suffered” or “permitted” the devils to go into the swine. He commanded them merely to “come out of the magi.” They originated the purpose of destroying the property, doubtless for the sake of doing as much mischief as possible, and of destroying the effect of the miracle of Christ. In this they seem to have had most disastrous success, and they only are responsible.
5. If it should be said that Christ permitted this, when he might have prevented it, it may be replied that the difficulty does not stop there. He permits all the evil that exists, when he might prevent it. He permits men to do much evil, when he might prevent it. He permits one bad man to injure the person and property of another bad man. He permits the bad to injure the good. He often permits a wicked man to fire a city, or to plunder a dwelling, or to rob a traveler, destroying property of many times the amount that was lost on this occasion. Why is it any more absurd to suffer a wicked spirit to do injury than a wicked man? or to suffer a “legion of devils” to destroy a herd of swine, than for “legions of men” to desolate nations, and cover fields and towns with ruin and slaughter.
Matthew 8:34
The whole city came out - The people of the city probably came with a view of arresting him for the injury done to the property; but, seeing him, and being awed by his presence, they only besought him to leave them.
Out of their coasts - Out of their country.
This shows:
- That the design of Satan is to prejudice people against the Saviour, and even to make what Christ does an occasion why they should desire him t leave them.
- The power of avarice. These people preferred their property to the Saviour. They loved it so much that they were blind to the evidence of the miracle, and to the good he had done to the miserable people whom he had healed.
It is no uncommon thing for people to love the world so much; to love property - even like that owned by the people of Gadara so much as to see no beauty in religion and no excellence in the Saviour; and, rather than part with it, to beseech Jesus to withdraw from them. The most grovelling employment, the most abandoned sins, the most loathsome vices, are often loved more than the presence of Jesus, and more than all the blessings of his salvation.
Remarks On Matthew 8:0
1. The leprosy, the disease mentioned in this chapter, is a suitable representation of the nature of sin. Like that, sin is loathsome; it is deep fixed in the frame; penetrating every part of the system; working its way to the surface imperceptibly, but surely; loosing the joints, and consuming the sinews of moral action; and adhering to the system until it terminates in eternal death. It goes down from age to age. It shuts out men from the society of the pure in heaven; nor can man be admitted there until God has cleansed the soul by his Spirit, and man is made pure and whole.
2. The case of the centurion is a strong instance of the nature and value of humility, Matthew 8:5-10. He sustained a fair character, and had done much for the Jews. Yet he had no exalted conception of himself. Compared with the Saviour, he felt that he was unworthy that he should come to his dwelling. So feels every humble soul. “Humility is an estimate of ourselves as we are.” It is a willingness to be known, and talked of, and treated just according to truth. It is a view of ourselves as lost, poor, and wandering creatures. Compared with other people with angels, with Jesus, and with God - it is a feeling by which we regard ourselves as unworthy of notice. It is a readiness to occupy our appropriate station in the universe, and to put on humbleness of mind as our proper array, 1 Peter 5:5.
3. We have in the case of the centurion an equally beautiful exhibition of “faith.” He had unwavering confidence in the power of Jesus. He did not doubt at all that he was able to do for him just what he “needed, and what he wished him to do.” This is faith; and every man who has this “trust” or confidence in Christ for salvation, has “saving faith.”
4. Humility and faith are always connected. The one prepares the mind for the other. Having a deep sense of our weakness and unworthiness, we are prepared to look to Him who has strength. Faith also produces humility. Jesus was humble; and believing on him, we catch his spirit and learn of him, Matthew 11:28-30. Compared with him, we see our unworthiness. Seeing his “strength,” we see our “feebleness;” seeing “his” strength exerted to save creatures impure and ungrateful as we are, we sink away into an increased sense of our unfitness for his favor.
5. We see the compassion and kindness of Jesus, Matthew 8:16-17. He has borne “our” heavy griefs. He provides comfort for us in sickness and sustains us in dying. But for his merciful arm, we should sink; and dying, we should die without hope. But:
“Jesus can make a dying bed
Feel soft as downy pillows are;
While on his breast we lean our head,
And breathe our life out sweetly there.”
6. We are forcibly struck with his condescension, Matthew 8:19-20. People of wickedness and crime dwell in splendid mansions, and stretch themselves on couches of ease; when afflicted, they recline on beds of down; but Jesus had no home and no pillow. The birds that fill the air with music and warble in the groves, nay, the very foxes, have homes and a shelter from the storms and elements; but He that made them, clothed in human flesh, was a wanderer, and had nowhere to lay his head. His sorrows he bore alone; his dwelling was in the mountains. In the palaces of the people for whom he toiled, and for whom he was about to bleed on a cross, he found no home and no sympathy. Surely this was compassion worthy of a God.
7. It is no disgrace to be poor. The Son of God was poor, and it is no dishonor to be like him. If our Maker, then, has cast our lot in poverty; if he takes away by sickness or calamity the fruits of our toils; if he clothes us in homely and coarse apparel; if he bids the winds of heaven to howl around our open and lonely dwellings, let us remember that the Redeemer of mankind trod the same humble path, and that it can be no dishonor to be likened to him who was the beloved Son of God.
8. We should be willing to embrace the gospel without hope of earthly reward, Matthew 8:19-23. Religion promises no earthly honors or wealth. It bids its disciples to look beyond the grave for its highest rewards. It requires people to love religion “for its own sake;” to love the Saviour, even when poor, and cast out, and suffering, “because he is worthy of love;” and to be willing to forsake all the allurements which the world holds out to us for the sake of the purity and peace of the gospel.
9. We learn the necessity of forsaking all for the sake of the gospel. Our first duty is to God, our Creator and Saviour; our second, to friends, to our relations, and to our country, Matthew 8:22. When God commands we must follow him, nor should any consideration of ease, or safety, or imaginary duty deter us. To us it is of no consequence what people say or think of us. Let the will of God be prayerfully ascertained, and then let it be done though it carry us through ridicule and flames.
10. Jesus can preserve us in the time of danger, Matthew 8:23-27. He hushed the storm and his disciples were safe. His life was also in danger with theirs. Had the ship sunk, without a miracle he would have perished with them. So in every storm of trial or persecution, in every heaving sea of calamity, he is united to his followers. His interest and theirs is the same. He feels for them, he is touched with their infirmities, and he will sustain them. Because I live, says he, ye shall live also. Never, never, then, shall man or devil pluck one of his faithful followers from his hand, John 10:27-28.
11. All that can disturb or injure us is under the control of the Christian’s Friend, Matthew 8:28-32. The very inhabitants of hell are bound, and beyond his permission they can never injure us. In spite, then, of all the malice of malignant beings, the friends of Jesus are safe.
12. It is no uncommon thing for people to desire Jesus to depart from them, Matthew 8:34. Though he is ready to confer on them important favors, yet they hold His favors to be of far less consequence than some unimportant earthly possession. Sinners never love him, and always wish him away from their dwellings.
13. It is no uncommon thing for Jesus to take people at their word, and leave them. He gives them over to worldly thoughts and pursuits; he suffers them to sink into crime, and they perish forever. Alas, how many are there, like the dwellers in the country of the Gergesenes, that ask him to depart; that see him go without a sigh; and that never, never again behold him coming to bless them with salvation!
Clarke's Notes on the Bible
Verse Matthew 8:32. They went into the herd of swine — Instead of την αγελην των χοιρων, the herd of swine, Griesbach reads τους χοιρους, the swine, on the authority of many MSS. and versions.
The whole herd of swine — των χοιρων, of swine, is omitted by many MSS. and versions. See Griesbach, and Luke 8:20, c.
Ran violently down a steep place, c.] The prayer of these demons is heard and answered! Strange! But let it be noted, that God only hears demons and certain sinners when their prayer is the echo of his own justice. Here is an emblem of the final impenitence and ruin into which the swinish sinners, the habitually unpure, more commonly fall than other sinners. Christ permits the demons to do that in the swine which he did not permit them to do in the possessed, on purpose to show us what rage they would exercise on us if left to their liberty and malice. Many are the Divine favours which we do not consider, or know only in general. "But the owners of the swine lost their property." Yes and learn from this of how small value temporal riches, are in the estimation of God. He suffers them to be lost, sometimes to disengage us from them through mercy sometimes out of justice, to punish us for having acquired or preserved them either by covetousness or injustice.
