A Legion of Demons, a Herd of Swine, an Unlikely Missionary

Jesus, having begun his public ministry in his home environment of Galilee, eventually directed his attention eastward to the Decapolis region on the other side of the Sea of Galilee (Matt. 4:25; Mark 5:20; 7:31). The ten cities of the Decapolis were established as Greek municipalities following the 4th-century-BC conquests of Alexander the Great, at various times controlled and influenced by the Greek Ptolemies, the Greek Seleucids, the Hellenized Hasmoneans, and finally the Romans. In the early 1st century AD this was a predominantly Gentile territory comprised of Hellenistic centers in a Greco-Roman environment.¹

Unfamiliar Surroundings

Recounted in all three Synoptic Gospels (Matt. 8:28-34; Mark 5:1-20; Luke 8:26-39), fairly early in his ministry Jesus and his disciples ventured to the eastern coast of the Sea of Galilee in mid-western Decapolis to a place his fellow-Jews would have considered unclean, with unclean animals and unclean people tormented by unclean spirits. Upon exiting the boat they were immediately encountered by two extremely fierce demon-possessed men (Matt. 8:28). One of them, apparently more dominant, vocal, or notorious and eventually humble and receptive, is singularly featured in the accounts of Mark and Luke.²

A Seemingly Insurmountable Challenge

While both men were demon-possessed, the main character was inflicted by a plurality of “demons” (Mark 5:12; Luke 8:27, 35, 38), identified as “the unclean spirit” and “the demon” (Mark 5:2, 8; Luke 8:29), but also “the unclean spirits” (Mark 5:13) and “many demons” (Luke 8:30). The plural-singular variation is probably indicative of multiple spirit beings with a chief spokesman operating through a single host.³

The term “legion” [λεγεών] (Mark 5:9, 15; Luke 8:30) is descriptive of a division of the Roman army of approx. 3,000–6,000 soldiers, probably used here hyperbolically (“a large number”) and therefore not intended as an exact figure. It is also possible that the evil spirits were employing the exaggerated expression and its military implications as a desperate attempt to intimidate Jesus and the disciples.

The Impact of the Lord’s Presence

The demoniacs lived among the tombs, at least one of whom exhibited supernatural strength and barbaric behavior. He was “from the city,” perhaps Gergesa or one of the larger Decapolis cities,⁴ and “wore no clothes” (Luke 8:27). To describe his reaction to Jesus, Mark employs the verbal προσκυνέω (Mark 5:6), sometimes rendered “worship” (ASV, N/KJV). The only other occurrence of this word in Mark’s Gospel depicts insincere “worship” done mockingly (Mark 15:19). The prospect of authentic devotion is precluded by Luke’s parallel description using the verbal προσπίπτω  (Luke 8:28): he merely “fell down before” Jesus evidently out of fear rather than genuine reverence (contrast Matthew 14:33). 

Jesus is recognized as “Son of the Most High God” (Luke 8:28). These satanic forces understood Christ’s power to “torment” or “afflict” or “punish” [βασανίζω] them (Matt. 8:29; Mark 5:7b),⁵ i.e., to send them into the “abyss” or “unfathomable deep” [ἄβυσσος] far away from the natural world (Luke 8:31).⁶

The Problem Resolved

That a verbal exchange ensued after Jesus had ordered the demons out indicates stubborn resistance. Just as there are different types of people (cf. Mark 4:15-20), apparently there were different kinds of evil spirits, some of which were more obstinate than others and much more defiant (cf. Mark 9:17-18, 26, 29). Knowing they could not withstand the Lord’s power, to avoid the fate of disembodiment the demons requested reassignment to a nearby herd of pigs. 

Only Mark gives the number of swine, “about 2,000” (Mark 5:13). These were unclean animals according to the Jewish Law and forbidden as a food source (Lev. 11:7-8; Deut. 14:8). Whether those who owned and herded the pigs were nominal Jews, violating the law to which they were amenable,⁷ or more likely Gentiles, they were not only exposing themselves and others to heightened health risks⁸ but were disregarding the religious and cultural sensibilities of their conservative Jewish neighbors. Moreover, the Greeks regarded pigs to be among the more cost-efficient sacrifices in their cultic rituals (remember the profane pig sacrifice of Antiochus IV Ephiphanes that led to the Maccabean revolt).

Jesus freed the demoniac, his colleague, and the community of this horrific affliction, while purifying the entire area by casting unclean spirits in an unclean place into unclean animals that all drowned in the Sea of Galilee (cf. Isa. 65:1-7). The demonic forces appear to have been responsible for the destruction of these animals, perhaps a last-ditch effort to shift the blame to Jesus and impede his ministry by turning the community against him. If such a large number of swine were needed for pagan sacrifices, the cruel and sacrilegious ritual was dealt a crushing blow.

The Aftermath

Word quickly spread and a crowd of curious spectators soon gathered to find their infamous neighbor “sitting [at Jesus’ feet], clothed, and in his right mind” (Mark 5:15; Luke 8:35). Rather than relieved and appreciative, however, they were afraid and pleaded with Jesus to leave their vicinity (Mark 5:15-17; Luke 8:37a). They apparently preferred pork, profit, and evil over compassion and spiritual redemption. 

The Lord respected their wishes and departed, but not before making another attempt to reach their souls. He was not ready to give up on these unreceptive, albeit confused, people. Instead, he leaves behind an unlikely missionary, the one who had for a long time been terrorizing the region as a tomb-dwelling, chain-breaking, unclothed, demon-possessed wild man (Mark 5:18-20; Luke 8:38-39). Even though he had no theological training or evangelistic experience, he did have a story to tell. The Lord had monumentally changed his life, so he simply proclaimed throughout the city and surrounding region “how much Jesus had done for him” (Mark 5:20; Luke 8:39).

Despite the initial rejection, Jesus later returned to the Decapolis region to do many good works. This time the people warmly received him “and they glorified the God of Israel” (Matt. 15:29-31; Mark 7:31-37). What made the difference?

Conclusion

Jesus had led his disciples well beyond their comfort zone to unfamiliar surroundings where his message of repentance and hope was needed just as much as in their home environment. He showed compassion to a couple of social outcasts and freed them from the clutches of Satan, and at least one of them was grateful. But the rest of the community proved to be unreceptive and resistant. Nevertheless, Jesus still cared. He left behind a missionary, not a religious professional but one of their own, living proof of the Lord’s transformative power. And Matthew would later report that among Christ’s many followers were those of “the Decapolis” (Matt. 4:25). 

Lessons to Learn

·      Jesus has authority and power over the forces of evil.

·      Jesus offers love and compassion to those who are otherwise unlovable and seemingly undeserving. 

·      The Lord does not passively wait for sinners to come to him; he takes the initiative.

·      Humans have been created with free-will agency and are not forced by their Creator to accept and submit to his will.

·      Those resistant to the gospel still deserve a chance to hear it, some even more than once.

·      Sharing my faith can be as simple as telling others what the Lord has done for me.

--Kevin L. Moore

Endnotes:

     ¹ S. Thomas Parker, “The Decapolis Reviewed,” JBL 94.3 (Sept. 1975): 437-41.

     ² Unless otherwise noted, scripture quotations are the author’s own translation. See K. L. Moore, “Synoptic Confusion: Matthew’s ‘Two’ vs. Mark and Luke’s ‘One’?” Moore Perspective (2 Jan. 2019), <Link>.

     ³ This may also demonstrate the incongruent tension between physical and malevolent spiritual realities.

     ⁴ See K. L. Moore, “Geographical Confusion: the Land of Demon-Possessed Pigs?” Moore Perspective (6 June 2022), <Link>.

     ⁵ Cf. 2 Pet. 2:4; Jude 6; Rev. 20:10. 

     ⁶ Cf. Rev. 9:1, 2, 11; 20:1-3.

     ⁷ These were the kind of Jews the Pharisees would have regarded as “sinners” (Matt. 9:10-13; 11:19; Mark 2:15-17; Luke 5:30-32; 7:34; 15:1-2), also subject to Paul’s indictment, “through the transgression of the law you dishonor God, for, as it is written, ‘through you the name of God is blasphemed among the nations’” (Rom. 2:23b-24). In Jesus’ parable of the prodigal son, feeding pigs was the absolute rock bottom, which, incidentally, was in “a distant land” (Luke 15:13, 15). Note also Isa. 66:3, 17; Matt. 7:6; 2 Pet. 2:22.  

     ⁸ Trichinosis is a parasitic disease caused by eating undercooked meat, particularly pork. There are also a number of pork-related food poisonings caused by bacterial contamination.

Related Posts: Demons & Demon Possession; Geographical Confusion: Land of Demon-Possessed Pigs; Beyond the Jordan: an Ethnogeographical Study

 

Image credit: adapted from <https://www.ucg.org/bible-study-tools/booklets/what-does-the-bible-teach-about-clean-and-unclean-meats/a-telling-event-from-jesus-christs-ministry>

 

Geographical Confusion: the Land of Demon-Possessed Pigs?

Fairly early in his ministry Jesus and his twelve disciples ventured to the eastern shore of the Sea of Galilee and encountered a Legion of demons and their reluctant hosts.¹ All three Synoptic Gospels report this incident in great detail but are confusingly obscure about the specific geographical location (Matt. 8:28-34; Mark 5:1-20; Luke 8:26-40). Was it the land of the Gadarenes or the Gerasenes or the Gergesenes? While the townships of Gadara, Gerasa, and Gergesa are assumed, these communities were considerable distances apart in various proximities to the Sea of Galilee.

Textual Variation²

Variant readings among extant manuscripts occur in each Synoptic account. In Matthew 8:28 most manuscripts read “Gergesenes,”³ although the weight of textual evidence supports “Gadarenes,”⁴ while a number of ancient versions favor “Gerasenes.”⁵ In Mark 5:1 and Luke 8:26 and 37 the majority of manuscripts read “Gadarenes,”⁶ yet  “Gerasenes” is better supported by the weight of textual evidence,⁷ and “Gergesenes” is another variant reading.⁸

Geographical Probability

Gadara (modern-day Umm Qais in NW Jordan) was about 6 miles (9.6 km) from the Sea of Galilee, and Gerasa (modern-day Jerash in N. Jordan) was approximately 37 miles (60 km) away. Closer to the coast was Gergesa, which would explain why Origen (ca. 184-253), Eusebius (ca. 260-339), and later copyists preferred this particular location.⁹ Archaeologically identified as the lakeside village of El Kursi (in Israeli controlled Golan Heights), it more readily corresponds to the Gospel accounts: “they sailed down” to this area (Luke 8:26) and were encountered “immediately” once exiting the boat (Mark 5:2). The site also has nearby tombs and a steep bank descending to the shore (Matt. 8:28, 32; Mark 5:2-5, 13; Luke 8:27, 33).¹⁰

Why the Geographical Confusion?

The incident occurred in the greater Decapolis region (Mark 5:20), where both Gadara and Gerasa were among the league of ten cities (Pliny, Natural History 5.16). None of the Synoptic authors names a particular city. They each speak of the χώρα (“country” or “region”) of a much broader territory incorporating and surrounding these municipalities, where the Gadarene, Gerasene, and Gergesene peoples all lived.

Although Gerasa was the farthest away from the sea, it was the largest and better known.¹¹ Mark and Luke both allude to “the country of the Gerasenes” as a geographical marker that would have been more familiar to their respective non-Jewish audiences living far away and unacquainted with the area. While Gadara was smaller and lesser known, Matthew writes to a Jewish audience somewhat familiar with the region, so he can be more defined with reference to the Gadarenes. In fact, Josephus reports that this territory reached to the “frontier” or “coast” of the water boundary (Life 9.42). And if variant readings are afforded any level of credence, all three Synoptic authors would be even more precise than most modern versions indicate.

Conclusion

At first glance the textual, intertextual, and geographical discrepancies give the appearance of inaccuracy and disharmony among the Synoptics. However, geographical specificity does not seem to be the intent of the respective authors. The general area on the eastern coast of the Sea of Galilee in mid-west Decapolis is clearly in view (Mark 5:13, 20). Alert readers recognize that Jesus is venturing into predominantly Gentile territory and thus laying the groundwork for his eventual call to make disciples of all nations.¹²

--Kevin L. Moore

Endnotes:

     ¹ Matthew records two demoniacs, one of whom would have been the more dominant or notorious figure who became the Lord’s emissary, singularly featured in the accounts of Mark and Luke. See K. L. Moore, “Synoptic Confusion: Matthew’s ‘Two’ vs. Mark and Luke’s ‘One’?” Moore Perspective (2 Jan. 2019), <Link>.

     ² See P. W. Comfort, A Commentary on the Manuscripts and Text of the New Testament (Grand Rapids: Kregel Academic, 2015): 141, 183-84, 217-18; B. M. Metzger, Textual Commentary on the Greek New Testament, 2nd ed. (Stuttgart: Deutsche Bibelgesellschaft, 1994): 18-19, 72, 121. 

     ³ The Byzantine Majority Text and Textus Receptus; cf. Darby, JUB, LSV, N/KJV, WEB, YLT.

     ⁴ NA²⁷ and UBS⁵; cf. ASV, CSB, ESV, NAB, NASB, NET, NIV, NLT, N/RSV.

     ⁵ Latin Vulgata Clementina; cf. Douay-Rheims, ISV, Finnish Bible (1776), Latvian NT. This is probably a case of scribal harmonization with the parallel accounts in Mark and Luke.

     ⁶ The Byzantine Majority Text and Textus Receptus; cf. Darby, JUB, LSV, N/KJV, WEB, YLT.

     ⁷ NA²⁷ and UBS⁵; cf. ASV, CSB, Douay-Rheims, ESV, ISV, NAB, NASB, NET, NIV, NLT, N/RSV.

     ⁸ Fourth/fifth-century Codex Washingtonianus.

     ⁹ Origin, Commentary on John 6.24; Eusebius, Onomasticon 73.14. See T. J. Baarda, “Gadarenes, Gerasenes, Gergesenes and the ‘Diatessaron’ Traditions,” in E. E. Ellis and M. E. Wilcox, eds., Neotestamentica et Semitica: Studies in honour of Matthew Black (Edinburgh: T & T Clark, 1969): 181-197.

     ¹⁰ C. A. Evans and S. E. Porter, eds., Dictionary of New Testament Backgrounds (Downers Grove: InterVarsity, 2000): 97; Joel Marcus, Mark 1–8 AYB (New Haven: Yale University Press, 2008): 27:342; John McRay, Archaeology and the New Testament (Grand Rapids: Baker Academic, 2008): 166-168; W. Sanday, Sacred Sites of the Gospels (Oxford: Clarendon, 1903): 27; Vassilios Tzaferis, “A Pilgrimage to the Site of the Swine Miracle,” BAR 15 (1989): 48. Thanks to the research of Colt Mahana, “Healing of the Gerasene Demoniac (Mark 5:1-20),” FHU BIB 515: Synoptic Gospels (9 April 2022): 1-15.

     ¹¹ D. M. Doriani, “Matthew,” in I. M. Duguid, J. M. Hamilton, Jr., and J. Sklar, eds., ESV Expository Commentary (Wheaton, IL: Crossway, 2021): 8:143 n.140; C. S. Keener, The IVP Bible Background Commentary: New Testament, 2nd ed. (Downers Grove: InterVarsity, 2014): 139.

     ¹² See K. L. Moore, “Beyond the Jordan: an Ethnogeographical Study,” Moore Perspective (9 June 2021), <Link>.

Related Posts: Legion of Demons, Herd of Swine, Unlikely Missionary

 

Image credit: adapted from <https://www.researchgate.net/figure/Map-of-the-Decapolis-region_fig1_30843902>

Demons and Demon Possession

Subordinate agents of Satan are called “demons” (Matt. 12:24), “evil spirits” (Luke 7:21), “unclean spirits” (Matt. 10:1), and “the devil’s angels” (Matt. 25:41). The term “unclean” is used 22 times in the New Testament in connection with these demonic creatures, interchangeably with the modifier “evil” (Matt. 12:43, 45). 

Demons are real personalities, described as speaking (Luke 4:33-37; 8:30-31), recognizing Christ and being afraid (Luke 4:33-37, 41; Mark 5:6-7), and trembling (Jas. 2:19). God created all things (1 Cor. 8:6), including free-will spirit beings, and everything he made was good (Gen. 1:31). But some of his creation have rebelled against him, including the devil (1 Tim. 3:6) and the devil’s minions (Matt. 25:41; 2 Pet. 2:4).  

Demon Possession

Demonic spirits afflicted people in the first century AD with the inability to speak (Matt. 9:32-33), blindness (Matt. 12:22), insanity (Luke 8:26-36), and epilepsy (Matt. 17:14-20), although the same maladies had natural causes as well (cf. Matt. 4:24; 8:16). Not all mental illnesses are attributed to demons, and not all illnesses attributed to demons are psychological in nature (Matt. 12:22-29). Demon-possessed persons were regarded in the same manner as sick people and are sometimes said to be “healed” right along with those suffering from natural diseases (Luke 8:36). 

Demon possession always required supernatural power to expel the demons (Matt. 10:8; Luke 4:36; 11:20) and apparently only occurred in New Testament times, as there are no recorded instances in the Old Testament. With the exception of four occurrences in Acts (chaps. 5, 8, 16, 19), all references are in the Gospels of Matthew, Mark and Luke (total 26). Interestingly, John's Gospel, written much later (near the end of the first century) has no mention of it.

Jesus came to destroy the works of the devil (1 John 3:8), and the devil’s angels were fearfully aware of the Lord’s purpose and their ultimate doom (Mark 1:24; 5:7; Matt. 8:29; Luke 4:34; cf. Jas. 2:19). By casting out demons, Jesus demonstrated his authority and power over evil forces, signaling the approaching kingdom of God (Luke 4:36; 11:20). His disciples exhibited the same power by the authority of Christ (Matt. 10:8; Luke 10:17; Acts 5:16; 8:7; 16:18; 19:12-17).¹

Perhaps demon possession was part of an all-out attack the devil made against Jesus and against the establishment of his kingdom, somewhat of a mock incarnation with the devil’s forces seeking to take on human form as God did in Christ. There were attempts to prematurely reveal Jesus’ identity, potentially causing him to be put to death before the completion of his work (Mark 1:34; Luke 4:41). But Jesus is greater and more powerful than Satan’s forces and brings complete deliverance from evil in all its forms (Col. 2:15; Eph. 1:20-21; 1 Pet. 3:22). 

Does demon possession still occur today?

The biblical evidence indicates that demon possession occurred only during Jesus’ earthly life and for a brief period afterwards (on a much smaller scale) during the time of the apostles. There is not a single case of demon possession mentioned in the New Testament beyond Acts 19. Neither are there any warnings against demon possession, nor instructions or spiritual gifts to deal with it. Even in the lists of miraculous gifts recorded in 1 Cor. 12:8-10, 28 and Eph. 4:11, there is no mention of the power to cast out demons. This suggests it was not a common occurrence in the early church, it was not expected to continue, and it is therefore no longer happening.

There is a big difference between demon possession as recorded in the New Testament and modern-day claims of demon possession. In the New Testament cases, there was no doubt as to the cause; Christ and the apostles simply ordered the demons out, with immediate results.²

Conclusion

Despite many post-apostolic claims of demon possession and exorcisms, nothing comparable to what is depicted in the New Testament can be confirmed. While no clear explanation is provided in scripture, it is reasonable to conclude that demon possession was a limited phenomenon allowed by God to demonstrate and confirm the power and authority of his Son over the spiritual realm of Satan (cf. Matt. 12:28-29; Luke 10:17-18; 11:20-22).

The devil’s real work today is not possession but temptation (Matt. 4:3; 1 Cor. 9:27; 1 Thess. 3:5). If you are in Christ and faithfully serving him, then the devil and his agents are overcome in your life and you need not fear (John 10:27-30; 1 John 2:13; 4:3-4). Do not be concerned about the devil or demons taking you away from God; they cannot (Jas. 4:7).

--Kevin L. Moore

Endnotes:

     ¹ The sign of casting out demons, promised to “the ones having believed” (Mark 16:17), is contextually referring to the Lord’s immediate disciples, who had just been rebuked for their unbelief (v. 14), afterwards fulfilled in them (v. 20).

     ² Many today profess to “cast out demons” and to do “many wonderful works” in the name of Jesus, but they make this claim without the Lord’s sanction (Matt. 7:21-23). Here is a sample <Link>.

Related Posts: The Devil's Names 

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