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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, 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. 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. 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. 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 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. 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, 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. 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 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. 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. 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. 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. 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. 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.