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Explanation for:
Matthew
8
:
28
And when he was come on the other side of the water, into the country of the Gerasens, there met him two that were possessed with devils, coming out of the sepulchres, exceeding fierce, so that none could pass by that way.
11
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{"arr":[{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"After Christ left the sea, a more profound miracle occurred. Luke refers to a single demoniac while Matthew recounts two; this does not indicate a contradiction. Their accounts would only clash if Luke insisted there was only one and no other existed. However, mentioning one versus two does not suggest conflict, but rather reflects different narrative styles. It appears that Luke emphasizes the most violent of the two by portraying his tragic condition, noting that he roamed in the wilderness, breaking chains and shackles, while Mark corroborates that he was striking the stones. Their phrases clearly illustrate their ferocity and audacity as they exclaimed, ‘You have come here before the time to torment us.’ \\n\\nWhy did they choose to dwell among the tombs? They aimed to propagate a harmful doctrine: that the souls of the deceased transform into demons, a notion that should not even be contemplated. Some might inquire, ‘What about those sorcerers who entomb children, hoping their spirits will assist them later? And how is this known?’ People assert that children are sacrificed. But how do you know that the souls of the deceased remain with those who caused their demise? You might argue that the possessed declare, ‘I am the soul of so-and-so!’ Yet, this is merely a deceitful ploy of the devil. It is not a deceased soul that cries out but a demon masquerading to mislead the listeners. If a soul could inhabit a demonic being, it could all the more inhabit a human body. Furthermore, it is inconceivable that a wronged spirit would aid its oppressor, or that a soul could alter its incorporeal nature to assume another form. If such transformations are unthinkable concerning physical bodies—no one can convert a human into a donkey—it is even less plausible for an unseen soul to become a demonic entity. Thus, such ideas are the fantasies of intoxicated old women and threats used to frighten children. \\n\\nOnce a soul separates from the body, it can no longer linger on earth, for the righteous souls are secure in God’s hands (Premudr. Sol. III, 1). The souls of the righteous, and likewise the souls of children, are sheltered in God’s care, since they have not yet turned to evil. Indeed, the souls of sinners are swiftly taken from here, as illustrated in the parable of Lazarus and the rich man. Moreover, Christ states, ‘Today thy soul shall be taken away from thee’ (Luke XII, 20). It is inconceivable for a soul, after departing from the body, to remain on this earth. This aligns with reason; as we, in our familiar surroundings and with our bodies, would feel lost traveling in foreign lands without guidance, how could a soul, severed from the body and liberated from all earthly connections, find its way without direction?\\n\\nThere are numerous other evidences that demonstrate a soul, upon exiting the body, can no longer linger here. As Stephen declared, ‘Receive my spirit’ (Acts VII, 59), and Paul asserts, ‘To be resolved and to be with Christ is much better’ (Philip. I, 23). Concerning the patriarch, Scripture notes, ‘and he was gathered to his people, having lived a good old age’ (Gen. XXV, 8). Additionally, even the souls of the unrighteous cannot remain here after death, as seen in the rich man’s plea, who wished to relay his experiences but could not. If it were feasible, he would have returned to inform others of his fate. Thus, it is apparent that souls, once they depart from this life, are taken to a different realm, unable to return, where they await the coming judgment."},{"author-name":"Ambrose of Milan","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88871ceef8c96e0998cd0_Ambrose%20of%20Milan.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"It suffices for us to briefly touch on our previous summary, but I believe it is necessary to thoughtfully examine why the Gospel writers appear to vary in the account of the demoniacs. In the Gospel of Matthew, we encounter two individuals possessed by demons in the region of the Gerasenes, while Luke mentions just one, and this man is described as being naked. This nudity symbolizes a loss of both the essence of humanity and moral integrity. Though their accounts differ in quantity, there is a deeper unity: the man afflicted by a demon represents the pagan nations, embodying vices and being exposed to deception and wrongdoing. The presence of two possessed men reflects a broader representation of the pagan world. While Noah fathered three sons—Shem, Ham, and Japheth—only Shem's descendants were chosen by God. The other two lines gave rise to various nations, one of which was cursed for failing to cover his father's nakedness. In contrast, the other acted with dignity, turning away to avoid shame yet managing to cover his father respectfully, thus escaping the curse upon his brother's lineage.\\n\\nThe phrase \\"possessed for a long time\\" implies that the afflicted man had suffered torment since the deluge until the Lord's arrival, violently breaking free from nature’s constraints. St. Matthew insightfully noted that the two possessed men lived among tombs, reflecting that the souls of such individuals inhabit a realm akin to coffins and graves. The bodies of the faithless can be likened to graves where God's words do not reside. Consequently, the demon-possessed man roamed in barren regions—void of virtue—a fugitive from divine law and exiled from the prophets, estranged from grace."},{"author-name":"Chromatius of Aquileia","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88a3df6d7a747a33b4f4a_Chromatius%20of%20Aquileia.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"In a symbolic interpretation, the two demoniacs encountered by the Lord in the region of the Gadarenes, which is among the Gentiles, can be seen as representatives of two peoples: one interpretation points to the descendants of Ham and Japheth, the sons of Noah, since the Jewish people trace their lineage to Shem, Noah’s other son; alternatively, they may symbolize the Jewish nation alongside all Gentiles, ensnared by the sin of idolatry, weighed down by the shackles of wrongdoing and bonds of iniquity. These individuals resided not within the city, where divine law and holy commandments prevail, but among the tombs, signifying their reverence for idols and the commemoration of royal sepulchers or images of the deceased."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"As those aboard the vessel are bewildered, they wonder, ‘What manner of man is this that even the winds and the sea obey Him?’ - it is the demons that proclaim this truth. The Evangelists Mark and Luke recount the story of a man afflicted with a legion of demons, highlighting the severity of his condition compared to others. The Lord Himself approached this man, for no one else dared to do so. These demons sought refuge in tombs, attempting to convince people that the spirits of the deceased become demonic. However, let no one be deceived; upon leaving the body, the soul does not roam this earthly realm. The souls of the faithful rest in the palm of God, while the souls of the wicked, like that of the rich man, are taken away from here."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"The accounts in the Gospels of Mark and Luke refer to the location as Gadara, yet the city of Gergesa is situated by the Lake of Tiberias, not Gadara. Some suggest this city may have had dual names. Furthermore, Matthew recounts the presence of two individuals tormented by demons, while Mark and Luke focus on one particularly notable figure who was known as Legion, suffering from many afflictions and whom the other likely followed. Consequently, Matthew included that individual among the possessed. More reliable manuscripts indicate Gergesin instead of Gadara or Gerazin. Although Gadara was a city in Judea, there were no lakes or seas associated with it. Likewise, Geraza, an Arabian city, also lacks nearby water bodies. Such a blatant inconsistency would not have been presented by the evangelists, who were well-acquainted with matters related to Judea. Therefore, Gergesa, from which the Gergesians originate, was an ancient city near what is presently called the Lake of Tiberias; it possesses a steep coastline where the spot is identified from which the demons cast the swine into the water. The name Gergesa translates to the abode of exiles, perhaps prophetically linked to the way the swineherds requested Jesus to depart from their land. Demons inhabit places of death, attempting to mislead individuals into believing that the souls of the deceased turn into demons and linger in their tombs, seeking to connect with the living. However, a person grounded in truth cannot be swayed by such falsehoods. If it were indeed the case, the tormented rich man would not have implored Abraham to send Lazarus to warn his brothers about his fate; instead, he would have conveyed the message himself."},{"author-name":"Nicephoros (Theotokis)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8958407451968d9c204fb_Nicephoros%20(Theotokis).png","category":"Christian Authors","century":18,"exegesis-text":"The Holy Evangelists Mark and Luke recount the same event, mentioning a miracle in the land of the Gerasenes where the Lord healed not two, but one demoniac (Mk. 5:1; Lk. 8:26). However, it is important not to conclude that the Divine Evangelists are in contradiction. The region was known by two names, Gadara and Gerasa or Gergesa. While they were distinct cities, they were located merely two hours apart from one another (Eusebius on the place names). Therefore, since the miracle occurred near the border of these two cities, the Evangelists referred to it as transpiring in Gadara and Gergesa. With respect to the references to one or two demoniacs in the Gospels, it is worth noting that although both Evangelists highlight one demoniac, who was notably a citizen of Gadara—this being affirmed by the Divine Luke—they do not claim he was the sole possessed individual. Furthermore, given that Mark and Luke portray significantly greater afflictions endured by one demoniac compared to Matthew's account of two, it is reasonable to deduce that while both were tormented by demons, one, being the local citizen, suffered far more intensely than the other. Matthew conveyed that both demoniacs experienced equal torment, thus referring to two, while Mark and Luke focused on the one who bore the most severe anguish, recognizing him as the most notorious and honorable of the two. \\n\\nWhen you hear that the demoniacs emerged from the tombs to encounter the Lord Jesus, do not assume that this meeting was a coincidence or unintended; everything unfolds according to God’s will and purpose. ‘And the powers of the chiefs of you are all isochteneni to be’ (Matthew 10:30). The God-Man, who knows all, showed mercy to those possessed by demons, intentionally coming at the moment when, in God’s design, the demoniacs approached from the tombs: which was for ‘and His mediatorial presence’. It is also noteworthy why the demoniacs resided in the tombs. Historically, some misguided individuals have believed that the souls of the deceased were demons, a misconception that persists today among certain uninformed people who subscribe to tales of the dead, shadows, and sorcery from beyond (Zlat. conversations 22 on Mf.1). Demons perpetuated this damaging belief by compelling the demoniacs to inhabit tombs. The Evangelist notes that these demons were fierce and wicked, making the area where they dwelled so terrifying that no one could pass by. They were not like men in their nature, but rather moved and acted in an unearthly manner as demons. Yet, when they encountered Jesus Christ and drew near to Him, the demons trembled."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"\\"To the other side\\" refers to the region across Lake Tiberias or Lake Gennesaret. \\"Into the country of Gergesa\\" indicates Gergesa, also known as Geraza, a significant city located to the southeast of Lake Gennesaret, within the Perea or Ziordan area. \\"The demon-possessed\\" pertains to those under the influence of evil spirits, as noted in Matthew 4:24. \\"They that came out of the tombs\\" suggests that burial sites among the Jewish people were typically situated outside of towns or villages. These tombs often took the form of natural caves, which could be quite expansive, while others were purposefully excavated within hillsides and carved into rock. Their secluded locations, found in elevated and remote areas, provided refuge for individuals who struggled with societal interactions, such as those afflicted with madness or demonic influence. The darkness and desolation of these tombs resonated with the melancholy often felt by such individuals. Additionally, according to Josephus Flavius, these same tombs were known to serve as hideouts for thieves and bandits, especially prevalent during certain periods in the mountainous regions of Palestine."},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"On the opposite shore of the lake, where Jesus Christ and His disciples landed, they encountered a harrowing scene of human distress. Two men afflicted by demons approached them, one of whom exhibited particularly violent behavior. This tormented individual was a resident of the city, long dominated by unclean spirits. He was unclothed and did not reside in a home, choosing instead to dwell among the burial sites in the surrounding mountains. Despite attempts to restrain him with chains, his supernatural strength was so formidable that he frequently broke free, shattering the shackles that bound him. Isolated from humanity, he cried out day and night among the tombs and hills, inflicting pain upon himself with stones. His anguished screams echoed through the area, instilling such fear in the hearts of those nearby that no one dared to traverse that path."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"By calming the tempest, the Lord demonstrated His sovereign authority over the natural world. Likewise, in expelling the legion of demons from a man, He manifested His dominion over the hidden malevolent forces of evil spirits. This miraculous event took place on the eastern bank of the Sea of Galilee, in the region of the Gergesenes, as noted by the holy Evangelist Matthew, while the holy Evangelists Mark and Luke refer to it as the land of the Gerasenes. The area derives its name from two cities: Gerges, whose ruins lie nearly across from Capernaum, and Gadara, situated further south near the stream Jeromac or Jabbok. The rugged mountains of Gilead still reveal many tomb-caves, which descend steeply to the shores of the Lake of Galilee. These dark and often expansive caves served as hiding spots for bandits, who were common in Palestine, as well as for various deranged individuals and those tormented by demonic possession, unable to endure human company.\\n\\nThe Lord arrived in this region, predominantly populated by Gentiles, at dawn, following the calming of the storm. While the tempest on the sea was fearsome, an even more harrowing sight of human suffering awaited the compassionate Savior and His disciples in that land. WHEN HE REACHED THE OPPOSITE SHORE IN THE COUNTRY OF GERGA, HE WAS ENCOUNTERED by two bewildering beings emerging from the tombs (caves where the dead were laid). Historically, it has been erroneously believed that the souls of sinners become demons after death; even today, some uninformed individuals recount tales about the shades of the deceased and journeys from the afterlife. To reinforce this superstition among the populace, demons compelled the unfortunate souls to dwell among the dead, particularly in caves considered impure. The demon-possessed individuals who approached the Lord were, as the Evangelist recounts, exceedingly fearsome, rendering it impossible for anyone to pass safely through that area. One of them, a notorious figure in Gerges, was especially violent, leading the holy Evangelists Mark and Luke to focus solely on this singular demoniac to emphasize his extreme plight and the tremendous miraculous power of the Lord Jesus.\\n\\nSaint John Chrysostom notes that the differing accounts—Luke and Mark mentioning one possessed individual while Matthew states two—do not indicate a contradiction. A discrepancy would arise only if Luke and Mark suggested that there were no others at all. It appears Luke chose to highlight the most notorious among them. Reports say that this tormented individual was unclothed and, even when bound by iron chains, would frequently break free with remarkable strength, a testament to his wildness. He roamed the tombs and craggy hills day and night, becoming so feral and furious that demonic forces drove him into the wilderness, where he screamed and inflicted wounds upon himself by striking against the rocks.\\n\\nUpon seeing Jesus from a distance, he rushed toward Him, cried out, and fell at His feet, exclaiming in a loud voice: “What have You to do with me, Jesus, Son of the Most High God? I implore You...I beseech You by God, do not torment me!” (Mark 5:3-9; Luke 8:27-30). To soothe the afflicted soul and help him regain his composure, the Lord inquired, “What is your name?” Yet the overwhelming grip of evil obscured the man’s true identity; in their terror of Christ's might, the demons responded through him: “Legion is my name, for we are many.” A legion, comprising six to ten thousand troops in the Roman army, signified that they were numerous, attempting to convey their considerable strength... Yet that power quaked before the authority of Christ."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"Healing the demon-possessed in the region of the Gadarenes\\n\\nAs they continued their journey across the lake, Jesus and his disciples arrived in the region of the Gadarenes, located on the eastern shoreline. Luke refers to this area as the Gadarene territory, named after the city of Gadara, while Matthew identifies it as the land of Gergesa, after the city of Gergesa. Both cities were part of the Decapolis. Upon disembarking, they encountered a man tormented by an evil spirit, a demoniac. The Gospels of Mark and Luke describe this as one individual, whereas Matthew mentions two. According to Chrysostom, this does not imply a contradiction. Disagreement would arise only if Mark and Luke insisted there was only one man without acknowledging the other; the differing accounts instead reflect varied perspectives in narration. If we regard all the Gospel writers as truthful, we must acknowledge the presence of two demoniacs, with one particularly notable for his ferocity, leading Mark and Luke to highlight him as especially remarkable. This man exhibited tremendous, unnatural strength, able to shatter chains and sever bonds; despite multiple attempts to restrain him, he invariably broke free, leaving the people to abandon their efforts. He resided in the tombs, often referred to as coffins, as such caverns were typically used for burying the dead. In intense torment, he cried out day and night, striking himself against the stones in despair, and his horrifying screams instilled such dread in the local residents that none dared to travel along the paths where he roamed."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"At dawn, the boat reached Perea, on the shores of the Gagarin region. However, even there, the Savior could not find the respite He sought. The moment He set foot on land with His disciples, two tormented souls oppressed by evil spirits emerged from the rocky tombs to confront Him. In ancient times, there were no places of refuge or healing for such individuals. Those afflicted by demons, deemed unworthy of society, were often banished from communities or subjected to inhumane measures. Thus, in cases of severe affliction, these unfortunate souls were left to seek refuge in caves carved into the limestone hills common in Palestine, which the Jews used for burials. It is understandable that the squalor and wildness of these dwellings, along with the accompanying fears and shadows, only intensified their suffering. One of these men had long been overtaken by his torment, and attempts to restrain him were futile; in fits of rage, he exhibited a supernatural strength often seen in such states of mental distress, readily breaking his bonds or snapping his chains. He roamed the desolate and rugged ravines, his cries echoing both day and night - a danger to himself and others, and he beat the stones in his frenzy. Another man, seemingly less affected by his affliction, approached briefly alongside his companion but soon retreated. The first man, however, boldly approached Jesus Christ, recognizing in Him a Savior and Deliverer from the darkness that enveloped him. He fell at His feet and worshiped."}]}
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