Luke 8:27

Luk_8:27-40

A certain man who had devils long time

The demoniac in the tombs as he resembles the unconverted sinner

Observe the parallel that exists between this poor demoniac and the unconverted sinner.

I. PREVIOUS TO CONVERSION.

1. Possessed by an unclean spirit.

2. Living among the dead.

3. Disordered in intellect.

4. His own tormentor.

5. In a state of utter destitution and wretchedness.

6. Beyond the power of human assistance or restraint.

II. AT CONVERSION.

1. The means employed: the Word of Christ.

2. The influence exerted: the almighty power of Christ.

3. The effect produced:

(1) The unclean spirit expelled.

(2) The naked one clothed.

(3) The wanderer sitting at the feet of Jesus.

(4) The maniac in his right mind.

III. AFTER CONVERSION.

1. Desiring to remain with Jesus. How natural--wishing to forsake all, in order to be near the Great Physician.

2. Christs command, whatever it may be, is immediately obeyed. (J. J.Rew, M. A.)

Plain words with the careless

1. A man may know a great deal about true religion, and yet be a total stranger to it. There are no sounder theoretical believers than devils, and yet their conduct is not affected by what they believe, and consequently they still remain at enmity to the Most High God.

2. There are a great many bad prayers prayed in the world. The man said, I beseech Thee, torment me not. A sinners prayer for his own misery is often a grim and awful thing to look upon, from its horrible earnestness.

I. A VERY MISCHIEVOUS MISAPPREHENSION. It is currently thought among mankind, that to receive the gospel of Christ would be to cease to be happy, to give up all joyfulness and cheerfulness, and to doom ones self to a life of melancholy.

1. Now, I will admit that if men will go on in their sins, the gospel will, if it gets at their consciences, make them miserable. It will act as salt to raw wounds, or as a whip to rebellious backs.

2. Again, I must make another admission, namely, that a great many people, at the time when they become serious for the first, and give themselves to Christ, are rendered, for a time, very miserable. The terrors of the Lord are upon them, and they are feeling the burden of sin--it is no wonder that a cloud hangs over their brows.

3. But, now that I have admitted this, I want to ask those who say that Jesus Christ would make them miserable, a question or two. I have admitted a great deal--now, be fair and open with me in return. You are afraid of being made miserable. Are you so mightily happy, then, at the present moment? Excuse me if I say that I rather question whether those Elysian fields of yours are so very delightful. A man cannot sin without bringing upon himself some sorrow even in this life.

4. There is another question I would like to ask you, and that is: If you reply that you are happy now, I should be glad to know whether the present, happiness which you enjoy, or say you enjoy, will last you very long? The leaves are now falling very rapidly from the trees, and they remind us that we, too, must die. Will your mirth and your jollity support you in the dying hour?

5. But now, we will go farther in dealing with this mischievous misapprehension. You have a notion that if Jesus Christ should come into your heart, you would have to give up your pleasures. Now, what pleasures? The pleasures of the hearth and family fireside? The pleasures of seeing your children growing up around you to call you blessed? The pleasures of doing good? The pleasures of discharging your duties as in the sight of God? The pleasures of a quiet conscience? None of these pleasures will Christ take away from you. Still you say, If I were a Christian it would make me melancholy! Make you melancholy to believe that you are on the way to heaven, and that when the trials of this poor life are over, you shall be with Jesus for ever? I cannot imagine it. Let not Satans lie deceive you.

6. One thing I will also say, and then have done with this point. You believe that religion is a happy thing, though you pretend you do not. You must confess, and you do confess, that you desire to die like a Christian.

II. A QUERULOUS QUESTION. What have I to do with Thee? This is a question which we have heard many times. Poor people often ask it. I heard a workman say, Well, I have nothing to do with religion; I know it is all very well for my master, for parsons, and fine ladies, and aristocrats, and old womb, but it is of no use to me; I have to work hard, and I have a family to bring up, and it has nothing to do with me. Now, give me your hand, my good fellow, and, believe me, you are quite mistaken. Why, there is nobody in the world whom it has more to do with than it has with you, for the poor have the gospel preached to them. But very often the wealthy say, What have we to do with Thee? Lavender kid gloves and the gospel are not always well agreed: the upper circles are none the nearer heaven because of their imaginary elevation. There are also certain learned gentlemen who are instructed in metaphysics and philosophy who patronizingly inform us that the restraint of religion is a very proper thing to keep the working classes in some kind of order, but really they themselves are several degrees above it. Thus they say, as plainly as they can, What have I to do with Thee? Oh, my brethren, educated, refined, wealthy, as you may be, the gospel of Jesus has everything to do with you. The giant minds of Milton and of Newton found ample room in the gospel; they delighted to bathe, like leviathan, in the ocean of Divine truth. There are two or three matters in which all of you have to do with Christ, whether you will or not.

1. It is because of His intercession that you are alive tonight.

2. It is entirely owing to Him that you are now in a place where the gospel can be proclaimed to you.

3. At the last great day, if you have nothing to do with Him as a Saviour, you will have to appear before Him as a Judge. We must have to do with Christ. (C. H. Spurgeon.)

A Chinese demoniac

A short time ago our Christian servant had a great trial; but it resulted, as trials have done to some of the rest of us, in the strengthening of his faith in God. His brother became insane, was very outrageous, and getting worse every day. Our servant always said he was sure his case was similar to that of the man who lived among the tombs in Gadara. At length his mother grew quite tired of him, and, thinking his case hopeless, sent him to the Yamen to be killed. He was to be beheaded in two days. We joined in asking God to heal him. Next morning he was much better, and in a few days he was quite well. The underlings then refused to let him out, except they received a good deal of silver. We thought this unfair, as he had had no food from them, and we declined to assist. Again we unitedly brought him before God asking Him to bring him out. Next morning we sent his brother to ask the mandarin to let him out, which he did. He stayed four days with us, heard the gospel, and went home quite happy to his wife and family, 120 li from the city. (J. Smith.)

The Gadarene demoniac

On landing, after a night of storm, our Lord was met by one who was scarcely human. The contrast between the rugged shore and the calm sea was not so striking as that between the wild demoniac and the calm and peaceful Son of God. This was a meeting of the representatives of two different kingdoms, the kingdom of darkness and that of light--of hate and of love; of misery and of peace. The Gadarene knew who Jesus was, yet, full of terror, he cried, What have I to do with Thee? and implored Him to depart. But the Lord had to do with him, and would not therefore depart, but commanded the demons to depart, and they did so; and then the wild man came to his right mind, and sat clothed at the feet of his Deliverer, meek and calm as a wearied child.

1. We have in this mans history a most instructive evidence of the capacity of an immortal being to sink into the depths of sin and misery. What was essentially wrong in this man? It was his wrong mind. He was delivered from that by being brought to his right mind.

2. Look at the meeting of the demoniac with the Saviour. It was verily a crisis in the sad life of this miserable man. The inner conflict in this mans spirit on meeting Jesus represents the struggle in many a heart, during a similar crisis in its history.

3. Observe the effects of this great act of love on the hitherto miserable demoniac. What outward force failed to accomplish, inward principle effected. His outward physical condition was the effect and sign of his inward reformation. Such will be the results, more or less, in every case where a soul is truly brought to the knowledge and love of God in Jesus Christ. Terror will give place to love.

4. Notice, further, that when Jesus cast out the demon, the Gadarene prayed that he might be allowed to follow Him. This prayer offered up by a true disciple was the only one, connected with the incident, which Jesus did not answer in the way requested. The demons prayed that they might be permitted to enter the herd of swine, and their prayer was granted. The Gadarenes prayed that Jesus would depart out of their coasts, and their prayer was also granted. Some prayers may be answered in judgment, and some refused in mercy.

5. But why did this man ask to be allowed to follow Jesus?

(1) It may have been personal love; or

(2) it may have arisen from a trembling fear lest the dreadful demons of the olden time should return with the departure of Jesus; or

(3) his prayer may have been offered from shame for his countrymen, who had asked the Lord of life and of peace to leave their coasts. But the worse the people were, the more they needed a missionary. And what a missionary this man would be! (Norman Macleod, D. D.)

Destructive power

On one occasion Christs power operated in a direction that was merely destructive. A legion of devils besought Him to let them enter a herd of swine (a terrible illustration of the intolerableness of life in hell), and on obtaining permission the whole herd, to the number of 2000, ran into the sea, and was destroyed. Much has been said against the people who besought Christ to leave their coasts on finding their swine destroyed; they have been charged with sordidness, selfishness, and low ideas of the value of human amelioration. Though we may steal a cheap reputation for magnanimity at the expense of these unfortunate people, yet they were right after all in desiring such a man as they took Christ to be to depart from their midst. Their request was the expression of a great principle in the human constitution, implanted there by the Creator. Men cannot be benefited by mere power, but they are necessarily reduced to a meaner manhood by the presence of a power that is destructive. The history of despotism proves this. People never beg thunder and lightning to continue amongst them, but they often wish that summer would never go away. (J. Parker, D. D.)

Insanity is much nearer the kingdom of God than worldly-mindedness

Men with shattered reason felt the spell, while the wise and strong-minded too often used their intellect, under the bias of passion or prejudice, to resist the force of truth. In this way we may account for the recognition of Jesus by the Gadarene demoniac. (A. B. Bruce, D. D.)

A Saviour and not a tormentor

We may be sure of this, that just as the Saviour did not land on the coast of the Gadarenes to torment them, but to save them from the demons and sins that were their real tormentors; so He did not come into the world to torment us, but to save us from evil passions and desires, than which there are no worse tormentors. This, however, is what some people do not believe. They think that the religion of Christ is a tormenting religion, and that it torments in two ways:

(1) By putting restraint upon our conduct; and

(2) by taking up all our time. As to the first--in comparison with slavery to self the service of Christ is perfect freedom. As to the second--it takes no more time to do everything to the glory of God, than to do everything to Gods dishonour. (E. J. Hardy.)

Hell on earth

1. We may learn from this account that evil spirits are real persons. There is a notion got abroad that it is only a figure of speech to talk of evil spirits, that all the Bible means by them is certain bad habits, or bad qualities or diseases. When I hear such language--and it is very common--I cannot help thinking how pleased the devil must be to hear people talk in such a way. How can people help him better than by saying that there is no devil?

2. We have no right to believe--we have every right not to believe--that these evil spirits can make us sin in the smallest matter against our own wills. (Charles Kingsley.)

Legion

If we yield to temptations whenever they come in our way, we shall find ourselves less and less able to resist them, for we shall learn to hate the evil spirits less and less. We shall give place to the devil, as the Scripture tells us we shall; for instance, by indulging in habitual passionate tempers, or rooted spite and malice. And so a man may become more and more the slave of his own nature, of his own lusts and passions, and therefore of the devils who are continually pampering and maddening those lusts and passions, till a man may end in complete possession. Few men in England, of course, would be fools enough to indulge the gross and fierce part of their nature till they became mere savages, like the demoniac whom Christ cured; so it is to respectable vices that the devil mostly tempts us--to covetousness, to party spirit, to a hard heart, and a narrow mind; to cruelty, that shall clothe itself under the name of law; to filthiness, which excuses itself by saying, It is a mans nature, he cannot help it; to idleness, which excuses itself on the score of wealth; to meanness and unfairness in trade, and in political and religious disputes--these are the devils which haunt us Englishmen--sleek, prim, respectable fiends enough, and truly, their name is Legion. (Charles Kingsley.)

Spirits in possession of a man

I. THE CONDITION OF THE DEMONIC.

1. The extent to which he was possessed.

2. The effects of the possession.

II. THE DEMONIAC CURED AND CLOTHED.

1. He is brought to his right mind.

2. He appears in his right place.

3. He displays a right demeanour. (A. A. Ramsey.)

A genuine case;

The area which an unclean spirit is permitted, in taking possession of a man, is probably, in the present day, more limited than it was during our Lords personal ministry on earth. But the effects are not less disastrous, if less extraordinary, than they were then. Let me supply an example from within the range of my own observation. He was a choice young man, son of a wealthy citizen in the metropolis. Favoured by birth, distinguished by amiability of disposition and superior natural talents, clever in business, skilled in the sciences, he was the acknowledged centre of a wide and admiring circle of relatives and friends. One day an evil spirit, which for weeks previously had been hovering about his path, whispering in his ear, and injecting thoughts of envy, evil, and unbelief into his mind, took possession of him. It was while, at an evening party, he sat before the piano, discoursing exquisite music to an eager, enthusiastic group of friends. Suddenly there came upon him what he afterwards described to me as an irresistible impulse. It instantly detached him from the most agreeable associations. He glided out of the glittering room, rushed from beneath his fathers roof into the dark street, and almost before his absence from home was noticed, he was among the tombs, gnashing his teeth in a frenzy of lustful passion, rending those beautiful garments of virtue which cannot easily be repaired, and wounding himself with weapons which inflict a deeper scar in the conscience than stones do in the flesh. There, in the sepulchral regions of vice, in the charnel-house of the morally dead, he dwelt night and day for years. Neither could any man tame him. Again and again the task was tried and failed. Faithful reproofs, cogent reasonings, urgent entreaties, tender persuasions oft-repeated, were utterly fruitless in regard to his reformation. Fetters most strong and sacred were used to bind him. Fetters forged in the white heat of a mothers burning devotion. Fetters skilfully woven out of the deep treasures of a pious sisters heart. But they proved as ineffectual as did the seven green withes on the limbs of Samson. It was in an hour of direful wretchedness, when, in a paroxysm of mingled rage and remorse, he was rushing to the riverside, defiant of all that is holy and true, and seeking self-forgetfulness in the suicides grave, that Jesus met him, arrested his steps, cast out the demon that so long had led him captive, and constrained him to turn his face homeward, penitently and tearfully saying, I will arise and go to my father. (A. A. Ramsey.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

8:27 living in the tombs outside the town: Touching a tomb or a dead body rendered a Jew unclean, or ceremonially defiled. Jesus willingly entered this unclean place to rescue a person enslaved by Satan.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 8:27. [Ἀνήρ τις, a certain man) A remarkable and extraordinary instance of demoniacal possession.—V. g.]—οὐκ ἐνεδιδύσκετο, wore no clothes) Satan, when he can, reduces man to such a state of misery as even to neglect natural decorum. God loves order, propriety, measure, etc.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 8:27 . ὀνὴρ ἐκ τῆς πόλεως , a man of, or from, the city; he did not come out of the city to meet Jesus. ἔχων δαιμ ., having demons, a plurality with reference to Luk 8:30 . οὐκ ἐνεδύσατο , etc.: the description begun here is completed in Luk 8:29 . Mk. gives it all at once (Luk 5:2-5 ). Lk. seems to follow Mk. but freely unclothed, abode among the tombs, the two facts first mentioned.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Christ showeth, by casting out a Legion of devils by his word only, that his heavenly virtue was appointed to deliver men from the slavery of the devil: but foolish men will not for the most part redeem this so excellent grace freely offered unto them, with the least loss of their pelting pelf.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 27. A certain man] See the case of this demoniac considered at large, on the parallel places, Mt 8:28-34; Mr 5:1-20. In India deranged persons walk at liberty through the streets and country in all manner of dresses; sometimes entirely naked; and often perish while strolling from place to place. It is the same in Ireland, as there are no public asylums either there or in India for insane people.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(27) And ware no clothes.—The English is stronger than the Greek warrants. Better, wore no cloak, or outer garment. (Comp. Note on Mat_5:40.) Singularly enough, St. Luke is the only Evangelist who mentions this fact. It is as though he had taken pains to inquire whether this case of frenzied insanity had presented the phenomenon with which his experience as a physician had made him familiar in others.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

27. there met him out of the city a certain man] This rendering contradicts what follows. Rather, there met him a man of the city.

He had been a native of Gergesa till his madness began. St Matthew (as in the case of Bartimaeus) mentions two demoniacs, but the narrative is only concerned with one. There may of course have been another hovering in the neighbourhood. The variation in St Matthew is at least a valuable proof of the independence of the Evangelists.

which had devils] Rather, having demons. The daimonia were supposed by the Jews to be not devils (i.e. fallen angels), but the spirits of wicked men who were dead (Jos. B. J. vii. 6, § 3). See on Luk_4:33; Luk_8:2.

long time, and ware no clothes] Rather (with א, B), and for a long time wore no cloke. He may have been naked, since the tendency to strip the .person of all clothes is common among madmen; here however it only says that he wore no himation. He may have had on the chiton, or under-garment. Naked, homicidal maniacs who live in caves and tombs are still to be seen in Palestine. Warburton saw one in a cemetery fighting, amid fierce yells and howlings, with wild dogs for a bone. Crescent and Cross, II. 352.

but in the tombs] This was partly a necessity, for in ancient times there were no such things as penitentiaries or asylums, and an uncontrollable maniac, driven from the abodes of men, could find no other shelter. This would aggravate his frenzy, for the loneliness and horror of these dark rocky tombs (traces of which are still to be seen near the ruins of Kherza or the sides of the Wady Semakh) were intensified by the prevalent belief that they were haunted by shedim, or ‘evil spirits,’— the ghosts of the wicked dead (Nidda, f. 17 a, &c.). St Mark gives (Luk_5:4) a still more graphic picture of the superhuman strength and violence of this homicidal and ghastly sufferer.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

When he saw Jesus,.... Even afar off, at some considerable distance, he ran towards him, Mar 5:6.

He cried out, and fell down before him; that is, the man possessed with the devil did so, under his impulse, and through his agitation of him:

and with a loud voice said; which was the unclean spirit in the man:

what have I to do with thee, Jesus, thou Son of God, most high? I beseech thee torment me not; i.e. before the time; See Gill on Mat 8:29.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

27 And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs.

Ver. 27. A certain man which had devils] All Pharaoh’s cruelty exercised over the Israelites was nothing to this. Oh then the inexpressible torments of the damned! Utinam ubique de Gehenna dissereretur! saith a Father (Chrysostom). I could wish men would discourse much and often of hell.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

There met him out of the city a certain man; better rendered, there met him a man of the city. He had been a dweller in Gergesa in old days before the terrible possession began. St. Matthew, in his account, tells us of two demoniacs. St. Mark and St. Luke, however, both only mention one, the other for some reason or other had passed out of their thoughts possibly the malady was much less severe, and the strange dialogue and its results had not taken place in his case. Which had devils long time; better, daemons (daimonia). One of the current Jewish traditions was that these evil spirits were not fallen angels, but the spirits of wicked men who were dead (see Josephus, "Bell. Jud:," 7:6:3). The plural form "devils bitterly referred to later by the sufferer, when he was asked his name seems in his case to speak of a very aggravated form of the awful malady. And ware no clothes, neither abode in any house. These were no uncommon features of the soul-malady the horror at any bodily restraint, either connected with clothes or dwellings; a similar shrinking is not unusual even in the comparatively modified modern phases of madness. But in the tombs. Until the teaching and spirit of Jesus had suggested, even among men who had no faith in his Name, some thought and consideration for the helpless sufferers of humanity, neither hospital, nor home, nor asylum existed where these unhappy ones could find a refuge. In these gloomy tombs hollowed out of the rock on the mountainside polluted spots for the living, according to the Jewish ritual these maniacs found the utter solitude they craved for.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

27. ὑπήντησεν ἀνήρ τις ἐκ τῆς πόλεως. ‘There met him a man of the city.’ He had been a resident in Gergesa till his madness began. St Matthew (as in the case of Bartimaeus) mentions two demoniacs, but the narrative is only concerned with one. There may of course have been another hovering in the neighbourhood. The variation in St Matthew is at least a valuable proof of the independence of the Evangelists.

ἔχων δαιμόνια. ‘Having demons.’ The δαιμόνια were supposed by the Jews to be not devils (i.e. fallen angels), but the spirits of wicked men who were dead (Jos. B. J. VII. 6, § 3). See on Luk 4:33; Luk 8:2.

καὶ χρόνῳ ἱκανῷ οὐκ ἐνεδύσατο ἱμάτιον. ‘And for a long time wore no cloke.’ He may have been naked, since the tendency to strip the person of all clothes is common among madmen; here however it only says that he wore no ἱμάτιον. He may have had on the χιτών, or under-garment. Naked, homicidal maniacs who live in caves and tombs are still to be seen in Palestine. Warburton saw one in a cemetery fighting, amid fierce yells and howlings, with wild dogs for a bone. Crescent and Cross, II. 352.

ἐν τοῖς μνήμασιν. See Thomson’s Land and Book, p. 376. This was partly a necessity, for in ancient times there were no such things as penitentiaries or asylums, and an uncontrollable maniac, driven from the abodes of men, could find no other shelter than tombs and caverns. This would aggravate his frenzy, for the loneliness and horror of these dark rocky tombs (traces of which are still to be seen near the ruins of Kherza or the sides of Wady Semakh) were intensified by the prevalent belief that they were haunted by shedim, or ‘evil spirits,’—the ghosts of the wicked dead (Nidda, f. 17 a, &c.). St Mark gives (Luk 5:4) a still more graphic picture of the superhuman strength and violence of this homicidal and ghastly sufferer.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

27.] ἐκ τῆς πόλ. belongs, not to ὑπήντ. (Meyer and E. V.), but to ἀνήρ τις—a certain man of the city. The man did not come from the city, but from the tombs.

I put to any reader the question, whether it were possible for either Mark or Luke to have drawn up their account from Matt., or with Matt. before them, seeing that he mentions two possessed throughout? Would no notice be taken of this? Then indeed would the Evangelists be but poor witnesses to the truth, if they could consciously allow such a discrepancy to go forth. Of the discrepancy itself, no solution has been proposed which can satisfy any really critical mind. That one should have been prominent, and the spokesman is of course possible, but such a hypothesis does not help us one whit. Where two healings take place, narrators do not commonly, being fully aware of this, relate in the singular: and this is the phænomenon to be accounted for. It is at least reasonable to assign accuracy in such a case to the more detailed and chronologically inserted accounts of Mark and Luke.

ἱμάτ. οὐκ ἐν. is to be taken literally. The propensity to go entirely naked is a well-known symptom in certain kinds of raving madness: see Trench, Miracles, p. 167, note†.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

27. ὑπήντησεν ἀνήρ τις ἐκ τῆς πόλεως. The man belong to the city, but he came out of the tombs to meet Jesus: ἐκ τῆς πόλεως belongs to ἀνήρ τις not to ὑπήντησεν. For this force of ὑπό in composition comp. ὑποκρίνομαι, “answer back”; ὑπολογίζομαι “reckon per contra”; ὑποστρέφω “turn back.” For ἱκανῷ see on 7:12; and for ἐνεδύσατο see Burton., § 48. Lk. alone mentions that the demoniac wore no clothes; but Mk. implies it by stating that he was clothed after he was cured. All three mention the tombs; and near the ruins of Khersa there are many tombs hewn in the rocks. Excepting Mar 5:3, Mar 5:5 and Rev 11:9, μνῆμα is peculiar to Lk. (23:53, 24:1; Act 2:29, Act 7:16); but he more often uses μνημεῖον. With ἔμενεν comp. 19:5, 24:29.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

There met him out of the city. The words out of the city belong rather with a certain man. So Rev.

Which had devils long time. The best texts insert kai, and, after devils (demons), and read "who had demons, and for a long time he had worn," etc. Long [ικανω] . See on ch. Luk 7:16.

Tombs. See on Mt 8:28. Compare Mr 5:4 - 6.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.