Matthew 8:28Meaning & Commentary from the Church Fathers

Why 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.

Once 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?

There 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.

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.

The 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.

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.

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.

When 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.

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.

The 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.

Saint 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.

Upon 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.

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.

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.

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.