The Grossness of Gadara
When the inhabitants of the district beheld Jesus who had delivered the demoniac, but who was, in their estimation, the destroyer of their swine, they were unanimous in expressing their desire that He should leave the neighborhood immediately. It was an ungracious, and indeed an insolent, petition, but it was granted, as was that of the demons when they besought Him that they might enter the swine and not be consigned to the abyss. Like Legion, the besotted Gadarenes said, in effect, What have we to do with Thee? There was with them an utter absence of appreciation of either His power or His grace. And they preferred to remain undisturbed with their naked, howling, demonized men and with their filthy swine.
This callous spirit was really a gloomy but accurate reflection of the attitude of the whole nation towards the Messiah, who “came unto His own, but His own received Him not.” And the Lord expressed His sense of this refusal in His lamentation over Jerusalem, “How often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not” (Matt. 23:37). They did not desire His presence, and were ready enough to raise the cry, “Away with him, away with him; crucify him, crucify him.” It is happy, however, to remember that there were exceptions to this general feeling, While those at Gadara besought Him to depart, those at Capernaum, seeing His miracles, “stayed him that he should not depart from them” (Luke 4:42). And while at a certain village of Samaria the inhabitants refused to receive Jesus (Luke 9:53), at Sychar, another Samaritan town, they besought Him that He would tarry with them (John 4:40).
But whatever the attitude of the few, the spirit of Gadara prevailed throughout the favored land. The Lord had entered the domain of the strong man and spoiled his goods, as the people could not but admit. In spite of this, such was their obstinacy, that they did not desire that this Deliverer from the great and cruel oppressor should dwell in their midst. This rejection of absolute goodness in the person of Christ was the culminating feature of the sin of man. It proved that he not only did what was evil, but hated what was good. The will and the affections were equally alienated from God.
However debased man may become, he is still capable of pride. The degraded Gadarenes were well satisfied with themselves, and wished for no help. To overvalue self is to undervalue Christ. “He who thinks he hath no need of Christ hath too high thoughts of himself. He who thinks Christ cannot help him hath too low thoughts of Christ.”
THE WITNESS FOR DECAPOLIS
The delivered man, on seeing Jesus enter the boat to cross the sea and leave the country, besought the Lord that he might accompany Him. Who can wonder at this desire? The poor fellow owed everything to his Deliverer. And what a relief was his to be freed from the power of such tormentors. And how safe he would feel in the presence of Jesus from any further attacks of the demons. Now he had a pure heart and a right spirit, and nowhere could their renewed aspirations find such satisfaction as in the Person at whose feet he sat. He, like so many others then and since, was irresistibly attracted to the Prophet of Nazareth, and he was ready to leave everything to follow and be with him.
But the Lord had other duties for him. The Servant of Jehovah, in the spirit of omniscient wisdom, regarded the future of this delivered demoniac as it affected the service of the gospel, and not according to the personal inclination of the suppliant. Here was a district which prayed to be relieved of the ministrations of the incarnate Son of God. To this offensive request the lowly Nazarene acceded. But it was a feature of the divine plan for man's eternal blessing that when God's “Faithful and True Witness” was rejected and slain, the place of testimony in the world should be filled by those who, having received of His “fullness,” were His loving and loyal followers. Such a phase of divine service is indicated here by the post of duty which the Master assigned to this recipient of His mercy in Gadara. He was to remain as a witness. If the gross darkness of Decapolis comprehended not the shining of the Light of life, it should still have a light-bearer in the person of the healed demoniac. So the Lord said to him, “Go to thy home unto thy friends and tell them how great things the Lord hath done for thee, and how he had mercy on thee.” His home he had formerly abandoned for the charnel-house. His friends he had outraged by his violence. His domestic circle, including these friends and acquaintances, had witnessed his excesses under the demoniacal influence, and to these he was now bidden by the Lord to return that they might judge of the reality of the change wrought in him. As the Lord sent the cleansed lepers to the priest that the genuineness of their healing might be authoritatively attested, so the Lord sent this man to his house that his friends might have opportunity of judging by his conduct what a complete deliverance was his, and moreover that they might hear for themselves from his own lips, eloquent in the enthusiasm of his gratitude, what the Lord had done for him. He was to testify to the Lord's power and to His mercy. For it was a great thing for Jesus to deliver him from the power of Satan with a word, and it was also a merciful thing inasmuch as the man had willfully and wickedly abandoned himself to the power of the evil one.
Such a simple strain of gratitude is acceptable to God. For we find in the Psalms that “great things done” will be the keynote of the song of thanksgiving adopted by the blessed and delivered remnant of Israel when they enter into their millennial joys, as it also was when Jehovah brought back the exiles from Babylon: “When the LORD brought back the captivity of Zion we were like them that dream. Then was our mouth filled with laughter, and our tongues with singing: then said they among the heathen, The LORD hath done great things for them. The LORD hath done great things for us; whereof we are glad” (Psa. 126:1-3).
The man owned the right of the Lord to direct his movements, and obeyed His commands. He thus became a preacher of Christ in ten cities (Decapolis), where he rendered a testimony which resembled the present preaching of the gospel. For while preaching is not itself a miracle, it is essentially a testimony founded upon a divine work.
The witness concerning the miracle created a sensation in the district, for we read “all men did marvel,” as it is the way of man to do at things he can neither comprehend nor imitate. But such an emotion does not affect either the heart or the conscience. This characteristic is several times recorded of the unthinking populace (Matt. 9:33; Luke 11:14; John 7:21), but not of them only, for it was true of the Pharisees and Herodians when they received the Lord's wise answers to their cunning questions (Mark 12:17), as well as of the apostles when they beheld the storm stilled at the word of Jesus (Matt. 8:27; Luke 8:25). On the other hand, the word is applied to our Lord, for we read that Jesus marveled at the obdurate unbelief of men's hearts (Mark 6:6), an application which may well form a topic for our meditation.
THE SIGN TO ISRAEL
There are elements in the narrative of the Gadarene miracle which appear to have a striking analogy to the future history of Israel, and this imparts to it the character of a sign. In scriptural teaching from early days, idolatry is considered a form of demon-rule and demon-worship (Deut. 32:17; Josh. 24:2, 15; Psa. 106:37). The apostle Paul thus speaks, “The things which the Gentiles sacrifice, they sacrifice to demons, and not to God,” and going on to refer to the Corinthians eating that which had been offered in sacrifice to idols, he adds, “I would not that ye should have fellowship with demons” (1 Cor. 10:20). And what the Gentiles did as idol-worshippers, Israel had done (Ezek. 20:7, 8), and will yet do again. Idolatry, which had been intermittent in the chosen land, was established as a national rite by Jeroboam and continued as such until the captivity. From that time until the present the nation has preserved itself from the pollutions of idolatry. But according to prophecy the abomination of desolation shall yet stand in the holy place, and the apostate mass of the Jews shall yet unite in the worship of Antichrist and his image. Israel will again, become Gentile in religion.
The Lord set out this future lapse of the Jews into idolatry parabolically. He said, “When the unclean spirit is gone out of a man it walketh through dry places, seeking rest and findeth none. Then it saith, I will return into my house from whence I came out; and when it is come it findeth it empty, swept and garnished. Then goeth it and taketh with itself seven other spirits more wicked than itself, and they enter in and dwell there; and the last state of that man becometh worse than the first. Even so shall it be also unto this wicked generation” (Matt. 12:43-45). This prediction has not yet been fulfilled, but according to it, the unclean spirit of idolatry expelled from the nation some five centuries before the advent of Christ will return, and in a sevenfold greater degree defile and abase the people in the uncleanness of idol-worship.
Using, therefore, the language of this narrative, the herd of swine—the unclean majority or mass of the Jews—possessed by the powers of darkness, will be irresistibly impelled to their own perdition. “Wheresoever the [unclean] carcass is, thither will the eagles [of judgment] be gathered together” (Luke 17:37). Mary Magdalene, out of whom the Lord cast the seven demons, well represents the delivered remnant of that day. The undelivered ones perish in their uncleanness before the millennial dawn. For in the important prelude to the reign of peace, both mercy and judgment will be in exercise. And while the idolaters are swept away, the nation will be purged from the uncleanness of idolatry in accordance with the prophecy of Zechariah: “In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and uncleanness. And it shall come to pass in that day, saith the LORD of hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the prophets and the unclean spirit to pass out of the land” (Zech. 13:1, 2). With this a prophecy in Ezekiel agrees. There Jehovah promised the people: “Then will I sprinkle clean water upon you and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you” (Ezek. 36:25; see also ver. 18).
The following extract has reference to this aspect of the narrative. “The world beseeches Jesus to depart, desiring their own ease, which is more disturbed by the presence and power of God than by a legion of devils. He goes away. The man who was healed—the remnant—would fain be with Him; but the Lord sends him back (into the world that He quitted Himself) to be a witness of the grace and power of which he had been the subject.
“The herd of swine, I doubt not, set before us the career of Israel towards their destruction, after the rejection of the Lord. The world accustoms itself to the power of Satan—painful as it may be to see it in certain cases—never to the power of God.”
[W. J. H. ]