We can look at our turn to Matthew chapter 8. Matthew chapter 8, our focus will be on verses 28 to 34, the Lord Jesus and the demoniacs. I wanted to look at a practical section in terms of God's Word with reference to application concerning the reality that Jesus is in fact the Son of God. This is what the demons recognize when they see the Lord Jesus.
It is certainly what we recognize, not because we're demons, but because we're blood-bought children of God. And as we see the conqueror move through this region, and as we see him defeat devils, as we know he's able to defeat death, then certainly we can trust the Son of God to defeat those lesser threats that affect the people of God. So hopefully, as we view this particular passage, our hearts will be drawn out in worship and praise and adoration, as well as in confidence. Again, if he can defeat the death, the devil, then he can certainly defeat the various things that plague us on a daily basis.
I do, however, want to back up just a little bit and read from verse 23 in chapter 8. Now when He got into a boat, His disciples followed Him. And suddenly a great tempest arose on the sea, so that the boat was covered with the waves. But He was asleep.
Then His disciples came to Him and awoke Him, saying, Lord, save us, we are perishing. But He said to them, Why are you fearful, O you of little faith? Then He arose and rebuked the winds and the sea, and there was a great calm. So the men marveled, saying, Who can this be, that even the winds and the sea obey Him?
When he had come to the other side, to the country of the Gergesenes, there met him two demon-possessed men coming out of the tombs, exceedingly fierce, so that no one could pass that way. And suddenly they cried out, saying, What have we to do with you, Jesus, you son of God? Have you come here to torment us before the time? Now a good way off from there, there was a herd of many swine feeding.
So the demons begged him saying, if you cast us out, permit us to go away into the herd of swine. And he said to them, go. So when they had come out, they went into the herd of swine. And suddenly the whole herd of swine ran violently down the steep place into the sea and perished in the water.
Then those who kept them fled, and they went away into the city and told everything, including what had happened to the demon-possessed men. And behold, the whole city came out to meet Jesus. And when they saw Him, they begged Him to depart from their region." Amen. Well, let us pray.
Father, we thank You for the power of the Lord Jesus Christ. We thank You that He is the conqueror over death, over the devil, over all the forces that oppose Him. And we know, Lord God, the various things that still affect us in this world, even our own remaining corruption, even the various sorts of things that give us trial and affliction, we know He's able to deal with that. And God, we pray that You would increase our trust, increase our confidence, increase our love and appreciation for the Savior who loved us and gave Himself for us.
And as we confess Him as the Son of God, may we see the practical implications attached to that, that we trust Him as the Son of God, that One who is sovereign, that One who is all-powerful. and that one who does defend, that one who does protect, and that one who does rule over his bride. God, supply us now with your Holy Spirit, give us understanding into this passage, and encourage and strengthen each of our hearts, we pray, in the name of the Lord Jesus Christ, amen. Well,
Introduction and Context
I want to set this section into the larger context. In Matthew chapters 5 to 7, Jesus teaches as one who has authority. In fact, if you look at chapter 7 in verse 29. For he taught them as one having authority and not as the scribes.
So with reference to the gospel ministry, the ministry of the kingdom, in terms of instruction, Jesus wasn't like the scribes. Jesus spoke with absolute authority, because he's not only the speaker, but the giver of this revelation as well. In chapters 8 and 9, what Matthew does is display the power or authority of Christ in his actions. And as we look through this particular section, there are three healings three miracles of healing and restoration in chapter 8, verses 1 to 17.
Then there is a lesson concerning discipleship in chapter 8, 18 to 22. But as well, that shows us power with reference to Christ. And then in verses 23 to 27, we see Christ's supremacy over the storm. And here in 28 to 34, we see his supremacy over the demoniacs.
And if we continue to read in chapter 9, verses 1 to 8, we see his supremacy over sin and paralysis. And that same theme continues. There is another section in chapter 9 that deals with lessons on discipleship. And then there are three more stories in terms of deliverance, in terms of miracle, in terms of the exhibition of Christ's power and authority.
So Matthew has an agenda. He wants us to know that Christ speaks as one with authority, but he also wants us to know that Christ conducts himself as one with authority. And that is, again, to encourage and strengthen the people of God. When we look at Matthew's gospel, there are several instances where Jesus engages in what we call exorcism, where he casts out demons from people.
There are five instances. We see it here in chapter 8. There's another instance in chapter 9, chapter 12, chapter 15, and then again in chapter 17. With reference to his own apostles, Jesus gives them authority to engage in the same sort of thing.
Not only are they to preach the gospel of the kingdom, they are to heal the sick, and as well, they are to cast out demons. Now, there are parallel passages to this particular one in Matthew chapter 8. You have a parallel in Mark 5, and then a parallel in Luke 8. Now, in Mark 5 and in Luke 8, you have one demoniac.
And here you have two demoniacs, or men that are possessed by demons. That's what I mean by a demoniac. And people are led to say, well, that's a contradiction. It's not a contradiction.
If there are two in Matthew, there are certainly one in Mark and Luke. And most likely, Mark and Luke highlight the more notorious of those men in terms of the demoniac. As well, Matthew's narrative, as is typical for Matthew, is shorter than the others. R.T.
France makes the observation, Matthew, as usual, is less concerned with providing an entertaining story and includes only what will serve his purpose of underlining the unique authority of the one whom the demons instinctively recognize as the Son of God.
Outline Announced
So let's look first at the description of the man in verse 28. Secondly, the confrontation with Jesus in verse 29. Thirdly, the exorcism of the demons in verses 30 to 32. And then finally, the response of the city in verses 32 to 34.
But notice the location. It says, when he had come to the other side, to the country of the Gergesenes, your translation might have Gadarenes. It's on the east side of the Sea of Galilee. Now, this particular portion of Galilee, this area called the Decapolis, was largely a Gentile population.
Remember, Jesus starts his ministry, according to Matthew 4, in Galilee of the Gentiles, in accordance with Isaiah the prophet, chapter nine. We happen to read that section this morning in our opening to worship. So it's no accident that Jesus begins his ministry with reference to the Gentiles, And then at the end of Matthew's gospel, he tells his church to go and make disciples of all the nations. He's Israel's Messiah, but it's too small a thing for him simply to rescue the lost tribes of Jacob.
God has given him as a light unto the Gentiles. As well, with reference to this being a largely Gentile area, it explains why there are pig farmers in this particular location. Remember that pigs are unclean animals. The Jews were not supposed to keep pigs.
And so likely, what we have is a Gentile city, or a predominantly Gentile city, and then we have these men, these herdsmen, who are caring for the pigs.
Description of the Demoniacs
Notice as well with reference to the two men. Verse 28b tells us, There met him two demon-possessed men coming out of the tombs, exceedingly fierce, so that no one could pass that way. Now oftentimes Bible readers are curious about this idea of demon possession. And oftentimes Bible readers who are curious about demon possession do foolish things like put that in their Google browser. and they end up with a whole lot of weird and wacky and odd stuff concerning demon possession with reference to the non-people of God, and some would even say that the people of God can be demon possessed.
Now, I'm certainly not an authority on this, admittedly, absolutely not, but one book that is a very helpful introduction to this whole idea of demon possession written from a very theologically sound position, exegetically responsible, within the Reformed tradition, and a very good introductory read, is by a man named Frederick Leahy. And that book is entitled, Satan Cast Out, A Study in Biblical Demonology. And Leahy makes these observations concerning demon possession. He says, first, demon possession may be voluntary or involuntary.
Second, there is no essential link between the character of the victim and his possession. Three, possession may be permanent or spasmodic, the former case being illustrated in Luke 11.26, where the word translated dwell indicates permanent residence. Fourth, body and mind alike are affected. There is either a general suppression of the personality or the emergence of a kind of double personality.
In either case, the victim becomes the instrument of the demon. Consequently, it is the demon who speaks through the instrumentality of the person possessed. Five, symptoms vary greatly but frequently include, especially in cases of involuntary possession, mental abnormality, epileptic or similar fits. Now, that doesn't mean that everybody who has epilepsy is necessarily demon-possessed.
Do not make that observation. That is absolutely abhorrent. As well, they manifest superhuman strength, as do these men. suicidal tendencies, and a malignant attitude toward others. Sometimes there is an uncanny recognition of the presence of Christ and an acute awareness of His person and authority.
And then finally, he says, deliverance, when it comes, is sudden. So again, I'm not an authority on this, but I have seen excess in terms of teaching with reference to demon possession. And at least what I have observed is really convoluted and really crazy and really nutty. There are these men that think that you need to speak to the demon and maintain some sort of rapport and some sort of dialogue and learn about them and engage in therapy and all this psychoanalysis.
Notice that when Jesus comes to deal with the demon, he does it in one word. Go. If Christ has absolute authority, which he does, then that word of Christ is able to crush the cedars of Lebanon. And that word of Christ is able to drive out any demon worth its weight in whatever demons are measured at.
We have the power of Jesus evident before us. Now, as we return to the passage, notice that they're coming out of the tombs. Chamblin says, the demonic tyranny that explains the men's danger to themselves and others also has decreed their destruction. It is as though the tombs among which they room are waiting to receive them once their servitude is over.
It is a very horrific picture that is portrayed here with reference to these demon-possessed men. So they are coming out of the tombs exceedingly fierce so that no one could pass that way. They are territorial. They don't want people among the tombs.
They don't want people dwelling near them, and so they chase them off. When we compare the parallel passages in Mark's gospel, it tells us the men had often been bound with shackles and chains, but they pulled them apart. No one could tame them. So these men, with these demons in them, are exceedingly strong.
As well, the men cried out and cut themselves with stones. One is reminded of that contest at Carmel when the prophets of Baal are cutting themselves and bleeding all over themselves to invoke Baal to accept their sacrifice. When we see a pattern of self-destruction, when we see a pattern of self-harm, we ought to observe, if not deem in possession, This is not healthy. This person needs help.
This person needs assistance. And in this particular instance, these men were in a wretched state. As well, the men were naked and out of their minds. When Jesus heals them, when Jesus casts out the demons, we find in Mark's gospel, and we find in Luke's gospel, that the men were seated, they were clothed, and in their right minds.
In fact, in Luke chapter 8 at verse 27, it tells us that the men were naked. So they dwell among the tombs, they're naked, they're fierce, they don't want anybody around them. They've been bound before, but they're able to break those shackles. Contrary to popular opinion, this demon possession is a miserable venture.
Perhaps you've heard the story of the account of the blues guitarist by the name of Robert Johnson. The story goes is that he met the devil at the crossroads, and there he made a bargain with reference to his ability to play the guitar. If the devil would grant him that ability, then he would gladly give his soul in exchange for that. As well, that is founded on a German legend called Faust.
And the same sort of thing happened. Faust wanted to know everything there was to know. He wanted to enjoy earthly pleasures, and so he made a deal with the devil at the crossroads in order to be able to do that. Now that has some sort of a romantic appeal to certain people out there, but when you ponder what is involved in demon possession, we have tombs. torment, suffering, violence, madness, self-destruction, nakedness.
That's what characterizes demon possession. It's not the ability to play the guitar better than anyone else. It's not the ability to know all things and enjoy all earthly pleasure, but rather these men are in a wretched condition and they are victimized ultimately by the devil himself. And I think that Leahy is correct there when he speaks of the victim.
This is a wretched position for someone to be in. It's not something you want to meet the devil at the crossroads and try to engage in a bargain with him. Stay away from the occult, children and young people. Stay away from black magic, stay away from that sort of thing that does allure and that does invite and for whatever reason people get caught up in it and it's a horrible thing.
We make no bargains with the devil, have no truck with the devil, as James and Peter tell us very clearly, resist him and he will flee from you. You don't need to psychoanalyze, you don't need to establish a rapport, you don't need to sort of get into the mind of the demon and figure out why he's doing what he's doing. No, as James and Peter say, resist him and he will flee from you. That is absolutely crucial.
And in terms of Christians and demon possession, it can happen. John tells us, greater is he that is in you than he that is in the world. You may sin, you may have remaining corruption, but if you are the blood-bought child of God Most High, He is not going to share you with a demon. He is not going to allow a demon to invade you.
He is not going to let a demon have you. And so in that, brethren, Engage in a caution, of course, with reference to the devil. Resist him and he will flee from you. But do not be afraid in the sense that the devil is somehow going to possess you.
Confrontation with Jesus
Now notice, secondly, the confrontation with Jesus. In the first place, notice that they want to avoid him. And suddenly they cried out saying, what have we to do with you, Jesus, son of God? Matthew has given two general statements concerning Christ's ability to cast out demons.
He does that in 4.24 and 8.16. He has also shown us Christ's ability to heal in Matthew 8 verses 1 to 17, and his power over nature in Matthew 8.23 to 27. Now Matthew is showing us conspicuously and powerfully Christ has authority over the foul fiend of hell. He has authority over the devil.
It's not the case that the devil is God. It's not the case that he's divine. It's not the case that he is deity. The devil is creature.
The devil is ultimately God's. As Luther so aptly put it, the devil is like a dog on a leash. It can go so far, but no further. And with that, brethren, we rejoice because we're not going to be fearful and paralyzed by fear of the devil himself.
Let the fear of God Let the fear of the Son of God displace any faulty fear concerning the devil himself. Now
The Demons' Desire and Declaration
notice the desire of the demons. Suddenly they cry out saying, what have we to do with you? The idea, I think, is very clear. They want nothing to do with Jesus.
Just like it says that no one was able to pass that way, or no one could pass that way. They didn't want to share territory. They didn't want anybody, and specifically, they didn't want the Son of God. Basically, they are saying, we have nothing in common, leave us alone.
So they have this desire to be rid of him, but then notice this declaration concerning him. What have we to do with you, Jesus, you son of God? Look back at just a moment or for just a moment at 827. After Jesus exercises sovereign dominion over the sea, And over the wind, the disciples are perplexed.
And in verse 27, so the men marveled saying, who can this be that even the winds and the sea obey him? Here, the demons declare his identity. Now the disciples will later in Matthew chapter 14, but in this particular regard, it's the devils, it's the demons that recognize the identity of the son of God. The demons recognize a truth at times that man does not.
Remember in Acts 19.15, the evil spirit answered and said, Jesus, I know, and Paul, I know, but who are you? So there is not a divinity among the devil and his demons, but there is a knowledge that at times man doesn't have. And so these demons recognize something concerning Jesus. Now notice their question at the end of verse 29.
Have you come here? They don't mean the Decapolis. They don't mean the Gergesenes. They mean earth.
Because as far as they are concerned, they understand that on earth they have a certain degree under the devil in terms of power and privilege. And so they ask him, have you come here to torment us? Notice, before the time. It seems to indicate that the demons and then the devil know something about God's plan.
They don't know everything about God's plan, but they know something about God's plan. The torment means the last day when the demons, along with the devil, will be cast into the lake of fire. Chamberlain again says they recognize Jesus' authority to torment, i.e., to destroy them when God's kingdom is consummated and final judgment executed. So again, they're not omniscient.
They're not omnipotent, they're not omnipresent, they don't have, you know, those aspects or those attributes of deity, but rather they do know some things, and they understand they're in the presence of the Son of God, and they understand as well that the Son of God is able to destroy them. You see, again, they know something that man doesn't always know. They know something that man should know, that Jesus is the Son of God and that Jesus does have the power and the authority, should he use it, to destroy us.
Exorcism of the Demons
Now notice thirdly, the exorcism of the demons. Look at what the demons request. First, we get this sort of narrative help in verse 30. Now, a good way off from them, there was a herd of many swine feeding.
Now, the parallel in Mark 5.13 says that the herd numbered about 2,000. When Jesus speaks to the demon in Mark 5.9, the demon identifies himself as legion, for we are many. Now, again, how this all works, I don't think Frederick Leahy would even be able to tell you. It's been some time since I've read that book.
Certainly, I'm not the authority, and I don't know. But what I do see is a miserable condition. What I do see is a horrific situation. What I do see are two men that are riddled with demons.
Now, for those of you, perhaps, I should have said this probably 20 minutes ago, demons are like angels, but bad ones. Basically, the devil has these servants, he calls them, or we call them, demons, and they do his bidding. And in this instance, these demons have occupied these men in a whole host of them. So, it's a horrific situation.
Now,
The Demons' Request and Christ's Word
notice the request of the demons in verse 31. So the demons begged him saying, if you cast us out, permit us to go away into the herd of swine. The casting out is probably not in question. It is the destination.
They want to be cast into the swine. Spurgeon made this comment. Devils would sooner dwell in swine than be in the presence of Jesus. Devils would sooner dwell in swine than be in the presence of Jesus.
Remember, they hate him. The devil opposes God. The devil despises God. The demons follow the devil in this.
They are the sworn enemies of God Most High. Now, why do they request to be cast into the herd of swine? Probably they seek a bodily home, probably because they have a hatred for God's creatures, and probably they want to continually stir up animosity against Jesus himself. So again, the situation is grave.
The situation is serious. The situation is hopeless if, in fact, Jesus isn't the Son of God. Because as Jesus, as a compassionate man, if Jesus was just a man full of pity, if Jesus was just a gentle sort of fellow, He would sympathize with them, He would agonize over them, but He wouldn't have the ability or the power to do anything to fix them or help them. But we know Christ is in fact the Son of God, and that brings us to the response of the Lord in this instance.
Notice in verse 32, He said to them, go. The Word of Christ in His teaching, 729, He taught them as one having authority. The Word of Christ in His actions. Again, He doesn't need to engage in psychoanalysis.
He doesn't need to have a dialogue with the demons. He doesn't need to engage in any sort of background investigation as to the particular persons involved that are demon-possessed. He only speaks a word, and that word brings the power along with it to engage or to complete the particular task.
The Swine and the Proof
And now notice what happens when Jesus says, go. So when they had come out, they went into the herd of swine. And suddenly the whole herd of swine ran violently down the steep place into the sea and perished in the water. One thing you'll have to observe as we move our way through this passage, Matthew is not engaged in ethics here.
Matthew is not making ethical commentary. Well, these poor Gentiles who had these particular pigs now lost their entire investment. And that shows that Jesus is barbaric and he's a vicious, horrible person. He doesn't do that.
That's not the point of the story. The point of the story is that these two men who were wretched and possessed by demons have been freed. They've been liberated. They have been blessed.
They have been redeemed. They have passed from darkness into light. They have moved from the tombs into reality. They have stopped gnashing their flesh.
They've stopped crying out. They've stopped being naked. They've stopped being engaged in madness. That's the point of the story.
What happened to the poor farmers? What happened to the poor herdsmen? Sure, it was a difficulty for them to be sure, but that's not the point of the story. The demons come out of the men, the demons enter the herd of swine, and then the whole herd runs into the sea.
Why does that happen? France makes this observation, I think he's correct. He says, the behavior of the pigs caused by the entry of the demons is recorded as visible proof that the demons have in fact left the man. See, there are certain spiritual truths that we can't observe with the naked eye.
The next particular passage of scripture in chapter nine, verses one to eight is very similar. Those men lower their paralytic friend down through the roof. And Jesus sees the man and he says, son, your sins are forgiven you. And of course, the scribes and the Pharisees are musing among themselves saying, who does this man think he is?
Only God alone can forgive sins. Notice what Jesus says, verse four in chapter nine. He, knowing their thoughts, said, why do you think evil in your hearts? For which is easier to say, your sins are forgiven you, or to say, arise and walk?
It's easier to say, your sins are forgiven you, because we don't know if it happened. If he says, arise and walk, and the guy doesn't arise and walk, then it's obvious he's a fake. It's obvious that he's a sham. It's obvious that he doesn't have that authority.
But then notice what he says in verse 6. But that you may know that the Son of Man has power on earth to forgive sins. Then he said to the paralytic, arise, take up your bed and go to your house. And he arose and departed to his house.
I think I've shared this before. Charismatics come to this passage. Pentecostals come to this passage. Others come to this passage, and they rejoice in the fact that a paralyzed man was raised and able to walk.
Well, the Reformed should appreciate that as well, but the greater miracle is the forgiveness of sins. The fact that he arose and walked simply illustrates or demonstrates that the greater miracle obtained, that he had been forgiven, that Christ does have power on earth to forgive sin. So the demons leave the man, enter the swine, the swine run down into the sea, and they drown themselves. Spurgeon again comments here.
He says, swine prefer death to devilry. And if men were not worse than swine, they would be of the same opinion. He's right. He's absolutely spot on.
Swine prefer death to devilry. And if men were not worse than swine, they would be of the same opinion. Now
Response of the City
notice fourthly and finally the response of the city. Verse 33. We see the action of the herdsmen. Then those who kept them fled, and they went away into the city and told everything, including what had happened to the demon-possessed men.
You would want to do that, wouldn't you? I mean, if you had seen that. Hey, you know those two fellows that dwelt naked among the tombs? Yeah, those men that would chase us and those men that we bound at one time and they were able to break the shackles.
Remember those guys? I don't think it would have taken long for the herdsmen to remind them that these men existed among the tombs. And then they would have said, this man, Jesus, came by and he spoke a word, and all the demons left these men, and all the demons entered into our pigs, and all of our pigs ran down into the sea, and all of our pigs drowned themselves. Of course, the herdsmen are going to report that.
Of course, the herdsmen are going to relate that. That is something that doesn't typically happen on a given day. Not that I've ever been a herdsman or ever had 2,000 pigs, but I'm guessing that's not a normal occurrence. Now notice the response of the city.
Verse 34. And behold, the whole city came out to meet Jesus. And when they saw him, they begged him to depart from their region. Interesting response, isn't it?
When they saw him, they begged him to depart from their region. What would have been a more appropriate response? A more appropriate response would have been, thank you, Jesus, for saving these two men. Thank you, Jesus, for your redeeming power.
Thank you, Jesus, for disposing of these 2,000 demons. Thank you, Jesus, for getting rid of this evil that has affected our particular region. That's not what they do. They are more affected, most likely, with the loss of the pigs.
They are the ethicists and the people of our days. Well, what about the pigs? What about the men's livelihood? In other words, they're not thinking in terms of the spiritual implication.
They're not thinking in terms of the conquest of the kingdom of darkness. They're not thinking in terms of the advancement of the kingdom of light. They're thinking in terms of pigs. They're thinking in terms of money.
They're thinking in terms of Jesus as a threat to their economy. J.C. Ryle makes this comment. Excuse me, he says, they had no heart to feel for anything but the loss of their swine.
They cared not that two fellow creatures with immortal souls were freed from Satan's bondage. They cared not that there stood among them a greater than the devil, Jesus, the son of God. They cared for nothing but that their swine were drowned and the hope of their gains gone. They ignorantly regarded Jesus as one who stood between them and their prophets, and they only wished to be rid of him.
And before we say, well, that's just, you know, an 1800s, you know, sort of Anglican Bishop. Listen to D.A. Carson, a modern commentator. He says, in the light of verses 33 and 34, the loss of the herd became a way of exposing the real values of the people in the vicinity.
They preferred pigs to persons, swine to the Savior. That's the issue. They go out to meet him and they beg that he would depart from their region. Now, with reference to the two men, it doesn't give us anything in Matthew's gospel.
Again, Matthew in terms of narrative is shorter. Some suggest that Mark was the first gospel written, and they suggest it because Mark is briefer. But from narrative to narrative, Matthew is briefer. My thought is that Matthew is the first gospel that was written.
And then I think that Luke was written. And then I think that Mark was the recorder of Peter preaching in Rome. And so what we have is a threefold gospel, the synoptics, which give us the various things that Jesus did in theological lessons along the way. So Matthew doesn't get into a lot of the details that perhaps Mark and Luke does or do.
But in Mark chapter five at verse 15, we can turn there. Mark chapter five at verse 15. Not only were they concerned about this, their prophets, but they were also afraid. And if you look at verse 15 in Mark 5, then they came to Jesus and saw the one who had been demon possessed and had the legion sitting in clothing in his right mind.
And they were afraid. This is the herdsmen. And then the same sort of thing in Luke 8 37, for they were seized with great fear. The fear of one who's more powerful than two demon-possessed men is an obvious implication from this passage.
It's spelled out by Mark and Luke. Again, brethren, there are many things that we can and might be afraid of in this world, but greater is he that is in us than he that is in the world. How many times in scripture are the people of God told, do not fear? Do not fear.
How many times in the prophet Isaiah are we told, do not fear? And yet what does seem to be our default setting? It is fear and trepidation. This passage, this narrative, this account shows us the power of the Son of God over death, over devils, and over therefore everything.
So the people of God mustn't be paralyzed by incessant fear. This is the same sort of response that the disciples manifest in the boat in Matthew 8. It says, so then are the men marveled saying, who can this be that even the winds and the sea obey him? The parallel there with reference to the same sort of thing is in Mark's gospel.
They were exceedingly afraid. In other words, when you see a man identified as the Son of God who has power over the wind and waves, that should promote fear. When you see a man identified as the Son of God who has the power over death and devils, that should instill what? fear of Him, not the death and the devils, not the wind and the waves. We often misplace our fear.
We are to fear God. And knowing that, that fear of God displaces the fear of man. It displaces the fear of death. It displaces the fear of devils themselves.
Application
With reference to some concluding thoughts in the first place, the wretched condition of these men. If you are not a believer here tonight, if you are not a Christian, perhaps it's come into your mind at some point along the way, well, you know, I'm just so sinful, I don't know if God could save me. Listen, if the Lord Christ could speak the word, go, and 2,000 devils flee into pigs, and these pigs run down and drown themselves, He's certainly able to save you. 1 Timothy 1, in verse 15, the Apostle Paul says, this is a faithful saying, worthy of all acceptance. that Christ Jesus came into the world, sinners to save. It is a most blessed prospect of our gospel.
It isn't designed for the righteous because there aren't any. Jesus says as much in Matthew 9. If we read the next section of narrative, he says, I didn't come to call the righteous, but sinners to repentance. So see in the Son of God, absolute power.
See in the Son of God absolute ability. See in the Son of God absolute competency to save to the uttermost anyone who comes to God through faith in Him. If you are a sinner tonight, learn from these two demon-possessed men that there is hope to be had in our Lord Jesus Christ because he is the only begotten son of God. He is the blessed savior of sinners.
Christ's Power Displayed Without Theatrics
Secondly, we see that power. We see it manifested. And again, not in some sort of celebratory way. He doesn't engage in theatrics.
He doesn't engage in pomp. He's not a magician trying to dazzle the audience. He simply speaks the word go. Calvin says, what compassion then was it to rescue from so many deaths a man who was more than a thousand times ruined.
It was a magnificent display of the power of Christ that by his voice, not one devil, but a great multitude of devils were suddenly driven out.
Restoration and the Gospel's Totality
And then the third observation has to do with the men themselves. Again, it doesn't tell us then they went home and they saw their wives and they hugged their kids and all that sort of thing. But that's probably what happened. That's precisely what happened.
What happened to you, honey? I thought the last I knew you were hanging out at the tombs and you were naked and you were screaming all night and you didn't want to have any truck with anybody and you chased people away. We met Jesus. We met the son of God and he spoke the word go and the demons left.
This Son of God has absolute authority. This Son of God has absolute power. This Son of God delivered us from the power of the devil. And that is a conspicuous lesson.
The men had been freed from the power of the devil. The men had come into the presence of the Lord Jesus. They were now clothed and sitting in their right mind. You see, sin drives men mad.
It's not just mental illness out there that is the problem. It is also sin. Sin distorts. Sin confuses.
Sin confounds. Sin doesn't bring happiness and joy and blessing and peace. Sin just brings misery, destruction, and despair. But as well, it is symptomatic, it is evidentiary of what Christ does in the gospel.
When we look at him casting out these devils, casting out these demons, it causes us or should cause us to reflect upon the mission of the Son of God in its totality. In Acts chapter 26, the apostle Paul is told by Jesus in verse 16, rise and stand on your feet "'For I have appeared to you for this purpose, "'to make you a minister and a witness, "'both of the things which you have seen "'and of the things which I will yet reveal to you. "'I will deliver you from the Jewish people, "'as well as from the Gentiles, "'to whom I now send you, to open their eyes, "'in order to turn them from darkness to light, "'and from the power of Satan to God, "'that they may receive forgiveness of sins "'and an inheritance among those "'who are sanctified by faith in me.'" Turn to Colossians chapter one. One of these aspects, or one of the aspects of the redemptive work of Christ that we don't always look at, we see the forgiveness of sins, we see the imputed righteousness of Jesus, we see his conquest over death, ultimately, according to 1 Corinthians 15, 20-28, but he conquers the devil.
He destroys him who had the power of death. Notice in Colossians 1 at verse 13, He, the Father, has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love, in whom we have redemption through His blood, the forgiveness of sin. Notice in Colossians 2.15, Colossians 2.15, what does Jesus do at the cross? Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it.
Turn over to Hebrews chapter 2. Hebrews chapter 2 at verse 14, Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil. and release those who, through fear of death, were all their lifetime subject to bondage." You know what one of the obvious implications of that passage is? Is that, as God's people, we're not supposed to fear death. Now, we're not to go out and welcome it.
We're not to go out and court it. We're not to jump off tall buildings and say, bring it on. But at the same time, brethren, we're to live our lives under the conscious reality that God Most High has conquered death. He's conquered devils.
He's taken the sting away. And as we do die physically, we pass into the presence of Jesus Christ. It is a most blessed provision. It is something that the people of God find greatly joyful. greatly encouraging and producing joy in their hearts and lives.
We're not to have an unbiblical fear and trepidation over death. Look at 1 John chapter three. 1 John chapter three, specifically at verse eight. He who sins is of the devil, for the devil has sinned from the beginning. For this purpose, the son of God was manifested that he might destroy the works of the devil.
You see, that is one of the aspects of Christ's mission. It is to bring salvation to His people. It is to deal with sin. It is to provide righteousness.
It is to, as well, conquer the devil. to conquest or to engage in conquest over the kingdom of darkness. You have it in Revelation chapter 20, the angel that binds the devil with that chain. The angel is Jesus in Revelation chapter 20. That angel is the Lord Jesus Christ.
Angel also means messenger. It's the messenger of God's covenant. He is the one that binds the devil so that the devil could not deceive the nations for that thousand year period. Jesus is the strong man in his parables.
Jesus is the one who conquers the devil himself. And the men experience restoration through the power of the Lord Jesus Christ. Restoration, going from the tombs to back home. going from nakedness to clothing, going from madness to sanity. The gospel is the power of God to salvation for everyone who believes, to the Jew first and also to the Greek.
In that gospel is blessed relief from sin and from its effects and from the ravages of the devil himself.
Christ Defeats Every Threat
And then finally, practically, let me just say this again. If Jesus is able to defeat death and the devil, then we can trust him to deal with everything else. Imagine, if you will, a schoolyard. And imagine, if you will, a bully on the schoolyard.
And imagine your friend able to take that bully out. If that friend of yours is able to take that bully out, the biggest, baddest bully that happens to be in the schoolyard, then you can trust your friend to be able to deal with the lesser bullies. You can trust your friend to be able to deal with the lesser threats. If Christ has defeated death, if Christ has defeated the devil, then Christ is sovereign to defeat everything that affects and plagues the people of God.
So while there may be remaining fear by God's grace and with the fear of God, may it be displaced. And may it be the case that we as Christ people walk with comfort, walk with stability, walk with security, not bound up in ourself, but bound up in this one who is able to say go and 2000 demons flee from two men that they had dominated. Well, let us pray.
Closing Prayer
Our God and our Father, we thank you for this wonderful passage of Holy Scripture. We love to see the power, the authority of our Lord Jesus Christ. We see it in the regeneration of our own dead hearts. We see it in the graces of faith and repentance having been given to us.
We see it in the daily victories that you provide through the presence and power of your Spirit. And we see it displayed so obviously and so wonderfully in the pages of Holy Scripture. Help us, God, to meditate upon these things, and help us to increase in the fear of God, and may it decrease in terms of the fear of men, in terms of the fear of other things that are lesser enemies than the ones that Christ has decisively defeated. Go with us now, bless us, and help us, God, to glorify and to honor you in our lives, and we pray these things through Jesus Christ, our Lord.
Amen. We'll close with a brief time of meditation.