And they that kept them fled— The miracle, issuing thus in the destruction of the swine, was immediately reported in the town and country by the affrighted keepers, who, as they fled, had fallen in, it seems, with Jesus and his company, and learned from them the cause of what had happened. The intelligence threw the Gadarenes into the utmost consternation; for when they came and saw the men who had been possessed sitting gravely in their right mind, and decently clothed (the disciples having charitably supplied them with such upper garments as they could spare), they perceived how great Christ's power was, and were exceedingly afraid, having trespassed in the matter of the swine, which was an unclean food: or, if the herd belonged to the Syrian inhabitants of the town, they might know the law, and consequently, taking the destruction of their cattle as a rebuke, they could not but dread farther punishment from this prophet of the Jews, who was come to vindicate the neglected institutions of Moses. Wherefore, this instance of his power terrifying them, they with one accord foolishly besought him, in the most earnest manner, to depart out of their country. It seems they were altogether ignorant of his goodness, notwithstanding he had given them a striking proof of it in the recovery of the demoniacs. As Jesus was intirely free from ostentation, he never forced his company on any people, nor wrought miracles of healing without being asked, lest it should have been imagined that he had chosen objects within his power. The madmen indeed, whose cure is here related, and persons in similar circumstances, were excepted, for a reason too obvious to be mentioned. In all his actions our Lord preserved a becoming dignity, tempered with great modesty. The request of the Gadarenes, therefore, being a sufficient reason for his withdrawing from such a stupid people, he entered into his vessel, and returned to the country whence he had come; leaving to them a valuable pledge of his love, and to us a noble pattern of perseverance in well-doing, even when our kindnesses are contemned, or it may be requited with injuries; for notwithstanding the men from whom the devils had been expelled, intreated him to take them along with him (See Mark 5:18.), fearing perhaps that their tormentors might return after he was gone, he ordered them to stay behind, as a standing monument both of his power and goodness; very proper to induce the Gadarenes to believe, when they found the miracle real, and that Jesus could restrain the devils, as well whenabsent as present. And this was the reason that, in the instance before us, Jesus acted contrary to his usual practice; ordering the men to go and publish the miracle among all their relations and acquaintance. See Luke 8:39. Besides, there were many heathens in Gadara and the neighbourhood, upon whom the publication of his miracles would not have the ill effect it was apt to have on the Jews: or he might give this order, because he did not intend to return soon into that part of the country.
Inferences.—The remarkable miracle just under consideration is an invincible evidence that the demoniacs mentioned in the New Testament were not, as some have supposed, only lunatics, or epileptics, but persons really possessed by unclean spirits. The personal actions of those spirits, and their entrance into the swine, abundantly prove it, were there no other proofs. But the scriptures throughout, as well as heathen writers, join in the testimony; and indeed the present miracle seems in a great measure designed to confute any such erroneous opinions, and to convince us of the reality of spiritual agency. The learned bishop of Rochester, in his excellent vindication of the miracles of Jesus, part 2: p. 28 observes, "In the instance of this miracle before us, we find that the devils spoke out of the possessed persons; they were sent out of them, and they entered into the herd of swine. Personal actions as well as speeches are ascribed to them, which can never be ascribed to mere phrensy and madness; for had there been nothing more than madness, when it ceased in the men, it would have had then no influence on the swine: whereas that which went out of the one and entered into the other, must have had a distinct being and existence of its own. This, therefore, is the true gospel-notion of demoniacs: they were not madmen only, but they were possessed by unclean spirits; and if Jesus came from God, much more if he be over all, God blessed for ever, Romans 9:5 he could not have been unacquainted with the immaterial world; and therefore no one can reasonably refuse to believe the account which he has given us of the operations of evil spirits upon human bodies. Had no authors but the sacred ones made mention of the demoniacs of those days, yet the scripture testimony would have been sufficient; but there are unquestionable authors, who agree in this point, and speak of possessed persons as no uncommon sight in their days. Josephus says, that Solomon had from God the art of casting devils out of men, and healing them; and that he composed charms for assuaging the disease, and left behind him forms of adjuration, by which the devils were so effectually cast out as never to return again. And he adds, that this way of healing was practised among his countrymen even down to his own days. Whether the Jews had so effectual a method of dispossessing men as Josephus thought, yet thus much appears plainly from his testimony, that there were persons possessed with devils in his days and long before: nay, he tells us in the same place, that he saw one dispossessed in the presence of the Emperor Vespasian and his family: and to prevent our mistaking this calamity for madness, or any other common and natural distemper, he explains what he means by being possessed with devils, when he says, giving us his ideas of those spirits, that what were called so, were the spirits of wicked men, which entered into living persons, and occasioned the death of such of them as met with no help. Plutarch and Lucian mention demoniacs, as well known in their days; and Philostratus, in his life of Apollonius, among the miraculous cures which he ascribes to him, has a particular account of a young man, who had an unclean spirit, which 'made him wander from home, and led him into the desolate parts of the country, amid deep valleys and precipices.' Where the reader may observe, that the same circumstances are said to have attended this young man, as attended the madmen in this miracle before us: and whatever was the truth of the fact reported by Philostratus, yet it shews both his opinion, that there were demoniacs at that time, and that the effects of such possession were commonly the same as the Evangelists represent them."
Why these demoniacs were so frequent at or about the time of our Saviour's coming, and perhaps more especially in and about the place of his ministry, though we may not be able to see all the reasons, yet it appears probable that, as the great end of his incarnation was to destroy the works of the devil, therefore the wise Disposer of all events might permit that apostate spirit to exert himself, and to display his tyranny in an unusual manner, that Christ's triumph over him might be more signal and manifest. Why such demoniacs were suffered at all, these reasons are offered: 1. To confirm us in our belief of the reality of the agency of good and bad spirits, which, surely, none who believe the gospel can doubt or deny; and to convince us of the divine power of Christ, whose words the evil spirits hear and obey with terrible confusion. 2. To exercise the patience and increase the reward of these, who are at any time tried by these and the like temptations of Satan, as in the case of Job 3. To convince unbelievers what blackness of darkness, what horrors and punishments, remain for those who shall be wholly given up to the power of these evil spirits. If they drive men into the tombs and deserts, cause them to howl in miserable lamentation, days and nights, to cut and mangle themselves with the rocks and stones; if here upon earth they cause men to fall down into the fire and water, to foam at the mouth, and gnash with the teeth; what will they do when they get miserable and condemned souls into their whole and intire possession! 4. A fourth reason alleged for these corporeal possessions is, that they were suffered, in order to shew us what the devil does with the soul spiritually possessed and enslaved by him and sin: for, as Satan, when he possesses the body, makes one blind, another deaf, another dumb, and another void of all sense; so, in whatever souls he reigns through sin, he deprives them of all spiritual senses, and renders them blind, and deaf, and dumb, to whatever concerns their great, their eternal welfare:—a consideration, which should incline all such to hasten to Christ, if they would escape those everlasting flames prepared for the devil and his angels. See the Inferences at the end of the next chapter: nor can I help referring my reader, desirous of improving the scripture history, to the Contemplations of the excellent bishop Hall, which will afford him at once the truest pleasure, and the greatest profit.
REFLECTIONS.—1st, Struck with the power of his word, the multitude who had heard Christ preach followed him when he came down from the mount; and lo! a fresh occasion offers to raise their admiration, and confirm their faith in him as a teacher sent from God; for they who follow on to know the Lord, shall see fresh manifestations of his power, grace, and glory, every step they advance. We have,
1. A miserable leper's address to our Lord. The leprosy was esteemed by the Jews a disease immediately sent from God, incurable by human art, (2 Kings 5:7.) so defiling, as to exclude the unhappy object not only from the sanctuary, but, for the most part, from human converse and society; a lively figure of the fallen sinner, covered with guilt, full of corruption, excluded from God's presence, cut off from the communion of the Saints, incurable by any human means, himself unclean, and communicating defilement to all around him. Yet, deplorable as the case appears, blessed be God, it is not desperate; there is balm in Gilead, and a physician there. Behold, there came a leper who had himself perhaps heard our Lord preach, or drawn by the same of his wondrous works, and worshipped him; either with deepest respect as a prophet, or endued with the knowledge of his divine character, and paying him due adoration; saying, Lord, if thou wilt, thou canst make me clean. He doubted not his power and all-sufficiency, and therefore cast himself on his mercy for a cure. And herein he is the emblem of the awakened sinner, brought to a sight of his native misery. (1.) He casts himself down at the feet of Jesus in prayer, laying his guilty and polluted soul before him. (2.) He looks up to him as able to save to the uttermost; nor dares distrust that the infinite merit of his precious blood can justify the most guilty, and his grace renew the vilest heart: but often he hesitates in the view of his own unworthiness, and fears whether the Lord will have respect to one so utterly unworthy. (3.) However, as he sees no hope any where else, he presents his desperate case, assured that he must perish, unless the Lord hath respect unto him. But none ever yet perished at the feet of Jesus: for,
2. Jesus put forth his hand and touched him, saying, I will; be thou clean: and immediately his leprosy was cleansed. Such power accompanied his word and touch, as instantly effected the cure. And with like words of grace does Jesus speak to every poor sinner who applies to him. His answer is ever, I will: as ready as able to pardon and save the miserable and the desperate who come to him: be thou clean; thy guilt is cancelled, thy soul is delivered from the bondage of corruption; my blood, my grace, are sufficient for thee, and freely extend to thee: and by faith his word is realized to the soul; the scales drop off, guilt no more terrifies the conscience, nor has corruption any longer dominion over the heart.
3. Our Lord charges him not to divulge the means of his cure, but to go immediately to the priests, obtain their acknowledgement of his being healed, and offer the sacrifices prescribed. And this he did for the man's sake, lest out of envy the priests should refuse to pronounce him clean; and that his offering might be a testimony of the fact to all, when it should be more publicly known how the cure was wrought; as well as to cut off occasion from those who desired to represent our Lord as a breaker of Moses's laws, and thereby to prejudice the people against him. Note; every soul cleansed by grace will not fail to offer the grateful sacrifice not only of his lips, but of his heart, to God; and will seek to approve himself, to his Redeemer's glory, a living testimony of his power and grace.
2nd, Capernaum was the place where our Lord had fixed his abode, and whither he returned after his journey through Galilee. We have there,
1. The application made to him by a Roman centurion, the captain of a troop consisting of a hundred men. A soldier, from whom religion is least expected; but there are some faithful in all professions: a man of rank, few of whom were numbered among the followers of Jesus: a Gentile too, and for a Gentile; for Christ came a light to lighten the Gentiles, as well as to be the glory of his people Israel. After sending messengers to beg the help of Jesus (Luke 7:3.), he came himself, a humble supplicant on the behalf of his sick servant, afflicted with the palsy, and grievously tormented, commending his miserable case to the compassions of Jesus. And herein he shewed (1.) His high respect for the Lord Jesus, and his dependence upon him. (2.) His great humanity towards his sick servant; not turning him out of doors because unable to work, but tenderly taking care of him, and seeking every means for his relief: a noble example; and which should also be an encouragement to servants to discharge their station with fidelity and honesty, as this will naturally endear them to their masters.
2. The answer that Christ gave to his request: I will come and heal him, though a poor servant, diseased, a Gentile also. Jesus is no respecter of persons; and his ministers herein must resemble him, ready on the first application to visit the meanest of their flock.
3. The deep humility and distinguished faith expressed by the centurion. Lord, I am not worthy that thou shouldest come under my roof; so lowly were the thoughts that he entertained of himself, so high his estimation of the dignity of the Redeemer. A gracious soul ever acknowledges himself thus less than the least of all God's mercies: nor does he think Christ's bodily presence necessary; so full was his confidence in the power of Jesus, that he is assured a single word will be sufficient to effect the cure, the most inveterate disease being intirely under the command of Jesus, and coming and going at his bidding: for if he, who was but an inferior officer, met with such ready obedience from his soldiers and servants, much more would a word from him, who had no superior, be obeyed. Learn hence, (1.) The character of a good servant; he obeys his master without answering again or hesitating. (2.) The duty of every Christian; to be obedient in all things, to do what Jesus pleases to command, and cheerfully to suffer what he ordains.
4. The high approbation of the centurion expressed by our Lord on this occasion. When Jesus heard it, he marvelled; not that he was surprised as with an unexpected thing; but he expressed himself as admiring what was so excellent and uncommon, that it might be more remarked by others; saying to his followers, Verily, I say unto you, I have not found so great faith, no, not in Israel; none of that generation had given such proofs of faith as this Gentile. Note; The attainments of those who have enjoyed less means than others, will condemn the unprofitableness, and rise up in judgment against the slothfulness and carelessness of such as, blessed with every advantage for their souls, have abused or neglected them.
5. Hence Christ takes occasion to foretel the calling of the Gentiles, and rejection of the Jews for their unbelief. Though the Jews, partial to their nation, could not bear the thoughts that the heathen should share in the common salvation, our Lord assures them, that from all lands multitudes should be gathered unto him, and admitted to the same privileges, and have a place in the same kingdom as the most distinguished patriarchs: while, to their greater astonishment, they who boasted themselves as, exclusive of all others, the children of the kingdom, will, so far from having any part or lot in it, be cast out into outer darkness, as guests excluded from the bridal feast, and thrust out, where shall be weeping and gnashing of teeth; the expressive signs of most poignant anguish, which will especially be the case with damned souls in the place of torment. Note; (1.) We shall see many in the kingdom of heaven, whom we least expected to find there; and many cast out, of whom we had the most confident expectations. (2.) It will profit a man nothing at the day of judgment to have been a professed member of Christ's kingdom, and a nominal child of God, if he be not possessed of the spirit of adoption, and have not approved his fidelity as a loyal subject.
6. The servant is cured. Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. With a double grace the favour is conferred; his faith is approved, while his request is granted; for instantly the cure was wrought; his servant was healed in the self-same hour. He that said, let there be light, and there was light, need but say, and it is done, in every other case. What confidence then should we repose in this Almighty Saviour, and never in our deepest afflictions distrust his power or love!
3rdly, The great physician is continually manifesting his healing power. We have,
1. Another cure wrought by him on Peter's wife's mother, who lay ill of a fever in Peter's house. He was married, we find, in opposition to the popish celibacy. His care of his aged relations bespoke his gracious spirit. Jesus, who will never fail to repay the entertainment given him in our houses, or in our hearts, by a touch rebuked the disorder, and instantly every symptom vanished, and her strength was perfectly restored; so that she was able to wait upon him and the guests, as an evidence of her cure, and a testimony of her gratitude. Note; They whom Christ heals, are bound to employ the strength and health that he gives in his blessed service.
2. At even, it being a sabbath day (See Mark 1:21.), and their days being reckoned from one sun-setting to the other, the people thronged the door with their sick, and those possessed of devils, Satan being at that time permitted to exercise uncommon dominion over men's bodies, that the power of Jesus might more eminently appear. But whatever the diseases were, or however strong the possession of these unclean spirits, one word of Jesus effectually drove them out, and healed every disease.
3. The fulfilment of the scripture herein is observed; for the prophesy, Isaiah 53:4 not only includes Christ's suffering the punishment due to our sins, 1 Peter 2:24 but also his sympathizing tenderness towards us under the diseases which are the fruits of sin, and his gracious power exerted to deliver us from them.
4thly, Great multitudes being some time after (See Mark 4:35.) collected together, more from curiosity or secular views, it is to be feared, than desirous of his divine instructions, our Lord commanded his disciples to remove to the other side of the lake, to avoid the crowd, to enjoy same needful retirement; to prove their obedience, or to spread the gospel in other places, whither those who were hearty in his cause would follow him. Hereupon we are informed of a conversation which passed with two persons who seemed desirous to join him.
1. One of them was a scribe, who seemed to express great forwardness, zeal, and resolution to follow Christ wherever he went; but his warmth soon cooled, when he understood that he must expect none of those worldly advantages with which he flattered himself from being an apostle of Jesus; since, instead of earthly grandeur and the conveniences of life, the Messiah, the son of man, was more destitute even than the birds or foxes, and had not a place of his own to repose his weary head, or refresh himself with the sleep that he now wanted after his toils. Note; Many are willing to follow Christ if they can get by him, who quickly cool in their ardour, when their worldly interest, character, or ease, must be denied for his sake. (2.) The poverty of the Lord Jesus, and his wants, should teach us in every state therewith to be content.
2. Another man who had professed himself a disciple, and might be perhaps an appointed evangelist, wanted at this time to be excused from attending his Master. His plea was plausible: his father was either aged and sick, and he desired to stay with him till he should have discharged the last offices to him; or rather he was now dead, and he wished to attend his father's corpse to the grave before he went with Jesus; but Christ will not admit the excuse; he must leave all, and come; there were enough dead in trespasses and sins, who might take care of the corpse and the funeral, whilst a more urgent and nobler employment called for his service, even to follow Jesus and preach the gospel. Note; (1.) Worldly engagements, even about necessary things in our families, are apt to prove a great hindrance to our following Christ, if we do not watch unto prayer. (2.) They who want an excuse for declining duty will easily find it. (3.) There are times when God's service may demand our attendance, and engage us to leave father, mother, house, and all; and he is not worthy of Christ who can set any thing in competition with him.
5thly, Christ having issued his orders to cross the lake, his chosen disciples immediately obeyed and launched forth; for no dangers or difficulties will deter those from following Jesus, who know the blessedness of his service. Since their master was with them, they considered themselves, no doubt, as perfectly safe; but for the trial of their faith, and the manifestation of his glory, we find them plunged into the greatest danger and distress.
1. No sooner were they got to sea, than a violent hurricane overtook them. The waves like mountains rolled, broke over them with dreadful roar; and their boat, filled almost with water, was ready instantly to founder in the deep: while Jesus, as if unconcerned and unacquainted with the danger, wearied with his labours, sweetly slept. Note; (1.) They who follow Christ will meet with many a storm. (2.) Christ often appears to disregard his people when their dangers seem most imminent. (3.) The temptations permitted to overtake the faithful are designed not to harm them, but to exercise, strengthen, and brighten their graces.
2. With deep distress the affrighted disciples ran to their Lord, and with their cries awoke him saying, Lord, save us; we perish; their case was desperate if he did not immediately interpose. Note; (1.) Awakened consciences feel their perilous condition, and see their inevitable destruction without divine grace and help. (2.) Prayer will be then fervent and importunate, when the deep sensibility of danger raises the cry. (3.) They who come to Jesus, must exercise faith in his sufficiency, to save, though utterly despairing of help in themselves. (4.) Even doubts and fears will sometimes mingle with the prayer of faith; but if they do, it is an evidence that we live far beneath our privileges.
3. Jesus with calmness and majestic dignity arises, rebukes their fears; then bids the storm be still, and suddenly the foaming billows subside, the winds are hushed, the troubled waters now are smooth, and not a breath of air dimples the polished surface. Note; (1.) In the stormy seasons of temptation, many a fear distresses sincere souls. (2.) Those may have true faith, who have comparatively but little faith. (3.) The weakness of our faith and the prevalence of our fears deserve rebuke, as they reflect dishonour upon the faithfulness, power, and grace of Jesus: Why are ye fearful? (4.) Though the storm of temptation be never so violent, the sinner that cleaves to Jesus shall not perish. (5.) Where the distress of the soul has been peculiarly deep, and the trials uncommonly severe, there usually the strongest consolations and the most delightful sensations follow, of joy and peace in believing.
4. The effect produced by the miracle was the astonishment of the mariners or disciples who were in the ship, or of both. Never was such an amazing change known before; and this naturally leads them to express their admiration of this wonderful Person, whom even winds and waves obeyed. Note; They who have experienced the power of a Saviour's grace, in circumstances where every prospect seemed covered with darkness and despair, cannot but wonder and adore.
6thly, Continued miracles of mercy mark every step of the divine Redeemer.
The country of the Gergesenes bordered on the side of the lake which they had crossed; and they were no sooner arrived, than a fresh occasion offers to display the power and grace of Jesus.
1. Two miserable objects met him, possessed with devils, coming out of the tombs, the place where they took up their residence; driven thither by the wicked spirits who actuated them, to make their abode the more dreary and dismal; or to confirm the notion of spirits haunting these melancholy places; or by solitude to increase their ferocity, and render them more mischievous; for they were exceeding fierce, so that no man might pass that way for fear of them. Note; When anger, malice, and revenge dwell in the bosom, there Satan's power reigns, and men then turn worse than savages to their kind.
2. The devils address the Lord, as trembling at his presence, and fearful of being dispossessed. What have we to do with thee, Jesus, thou Son of God? They well knew his power and Godhead, and their hopeless state: he did not come to be a Saviour unto them, but their destroyer; and all their desire is, that he would let them alone, at least in the heathen world, if he drove them from Judaea, and not come thither to torment them before the time. Torment eternal they expected; they were persuaded that he would be their terrible judge, and they ask only a momentary respite before the last and dreadful day, when their misery will be complete. Note; (1.) The devils believe and tremble. (2.) They who say to Jesus and his servants, What have we to do with thee? depart from us; and reject the counsel of God against their own souls, must perish with fiends of darkness.
3. Being unable to keep possession of the bodies of men, they desire to enter into a herd of swine which fed there; for even over these they could have no power without divine permission; and this they besought, either from their innate pleasure in mischief, or rather from a crafty design to make Christ an unwelcome guest in that country; and Jesus, from whom none of their wiles could be hid, permitted it; perhaps because these swine belonged to the Jews, who kept them for food in defiance of God's laws, or for covetousness, to make merchandise of them; and he would thus punish their owners: or he designed hereby to manifest his own divine power, to prove the reality of the miracle, and confound the Sadducean doctrine, which denied the existence of spirits good or evil: or he was moved by other reasons known to his infinite wisdom. No sooner had these fiends obtained their request, than they flew as to their prey, and all the herd of swine madly rushed down a precipice into the sea, and were choaked, to the great terror of those that kept them, who fled, and filled the city and country with the report. And so grieved were they at their loss, and affrighted with the apprehensions of greater judgments, that, instead of adoring him for the miracle that he had wrought on the two possessed persons, or welcoming him to their country, they besought him to depart, like many other worldlings, who love their swine better than their souls. We may observe, (1.) The restraint laid upon these spirits of wickedness: they cannot touch a swine without permission; and however malignant and fierce the devil is, Jesus holds his chain, and, in all his temptations of the faithful soul which cleaves to its Saviour, saith, Hitherto mayest thou go, and no farther. (2.) Where Satan rules in the children of disobedience, he fails not to drive them into many foolish and hurtful lusts, which necessarily drown both body and soul in perdition. (3.) By nothing does the god of this world hold firmer possession of men's hearts against Christ, than by suggesting the losses and crosses to which his service may expose them, and bewitching them with the love of gain in preference to the love of God.