TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 8:22–39. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here two illustrious proofs of the power of our Lord Jesus which we had before - his power over the winds, and his power over the devils. See Mk. 4 and 5.
I.His power over the winds, those powers of the air that are so much a terror to men, especially upon sea, and occasion the death of such multitudes. Observe,
1.Christ ordered his disciples to put to sea, that he might show his glory upon the water, in stilling the waves, and might do an act of kindness to a poor possessed man on the other side the water: He went into a ship with his disciples, Luk 8:22. They that observe Christ's orders may assure themselves of his presence. If Christ sends his disciples, he goes with them. And those may safely and boldly venture any where that have Christ accompanying them. He said, Let us go over unto the other side; for he had a piece of good work to do there. He might have gone by land, a little way about; but he chose to go by water, that he might show his wonders in the deep.
2.Those that put to sea in a calm, yea, and at Christ's word, must yet prepare for a storm, and for the utmost peril in that storm; There came down a storm of wind on the lake (Luk 8:23), as if it were there, and no where else; and presently their ship was so tossed that it was filled with water, and they were in jeopardy of their lives. Perhaps the devil, who is the prince of the power of the air, and who raiseth winds by the permission of God, had some suspicion, from some words which Christ might let fall, that he was coming over the lake now on purpose to cast that legion of devils out of the poor man on the other side, and therefore poured this storm upon the ship he was in, designing, if possible, to have sunk him and prevented that victory.
3.Christ was asleep in the storm, Luk 8:23. Some bodily refreshment he must have, and he chose to take it when it would be least a hindrance to him in his work. The disciples of Christ may really have his gracious presence with them at sea, and in a storm, and yet he may seem as if he were asleep; he may not immediately appear for their relief, no, not when things seem to be brought even to the last extremity. Thus he will try their faith and patience, and quicken them by prayer to awake, and make their deliverance the more welcome when it comes at last.
4.A complaint to Christ of our danger, and the distress his church is in, is enough to engage him to awake, and appear for us, Luk 8:24. They cried, Master, master, we perish! The way to have our fears silenced is to bring them to Christ, and lay them before him. Those that in sincerity call Christ Master, and with faith and fervency call upon him as their Master, may be sure that he will not let them perish. There is no relief for poor souls that are under a sense of guilt, and a fear of wrath, like this, to go to Christ, and call him Master, and say, "I am undone, if thou do not help me."
5.Christ's business is to lay storms, as it is Satan's business to raise them. He can do it; he has done it; he delights to do it: for he came to proclaim peace on earth. He rebuked the wind and the raging of the water, and immediately they ceased (Luk 8:24); not, as at other times, by degrees, but all of a sudden, there was a great calm. Thus Christ showed that, though the devil pretends to be the prince of the power of the air, yet even there he has him in a chain.
6.When our dangers are over, it becomes us to take to ourselves the shame of our own fears and to give to Christ the glory of his power. When Christ had turned the storm into a calm, then were they glad because they were quiet, Psa 107:30. And then,
(1.)Christ gives them a rebuke for their inordinate fear: Where is your faith? Luk 8:25. Note, Many that have true faith have it to seek when they have occasion to use it. They tremble, and are discouraged, if second causes frown upon them. A little thing disheartens them; and where is their faith then?
(2.)They give him the glory of his power: They, being afraid, wondered. Those that had feared the storm, now that the danger was over with good reason feared him that had stilled it, and said one to another, What manner of man is this! They might as well have said, Who is a God like unto thee? For it is God's prerogative to still the noise of the seas, the noise of their waves, Psa 65:7.
II.His power over the devil, the prince of the power of the air.
In the next passage of story he comes into a closer grapple with him than he did when he commanded the winds. Presently after the winds were stilled they were brought to their desired haven, and arrived at the country of the Gadarenes, and there went ashore (Luk 8:26, Luk 8:27); and he soon met with that which was his business over, and which he thought it worth his while to go through a storm to accomplish.
We may learn a great deal out of this story concerning this world of infernal, malignant spirits, which, though not working now ordinarily in the same way as here, yet we are all concerned at all times to stand upon our guard against.
1.These malignant spirits are very numerous. They that had taken possession of this one man called themselves Legion (Luk 8:30), because many devils were entered into him: he had had devils a long time, Luk 8:27. But perhaps those that had been long in possession of him, upon some foresight of our Saviour's coming to make an attack upon them, and finding they could not prevent it by the storm they had raised, sent for recruits, intending this to be a decisive battle, and hoping now to be too hard for him that had cast out so many unclean spirits, and to give him a defeat. They either were, or at least would be thought to be, a legion, formidable as an army with banners; and now, at least, to be, what the twentieth legion of the Roman army, which was long quartered at Chester, was styled, legio victrix - a victorious legion.
2.They have an inveterate enmity to man, and all his conveniences and comforts. This man in whom the devils had got possession, and kept it long, being under their influence, wore no clothes, neither abode in any house (Luk 8:27), though clothing and a habitation are two of the necessary supports of this life. Nay, and because man has a natural dread of the habitations of the dead, they forced this man to abide in the tombs, to make him so much the more a terror to himself and to all about him, so that his soul had as much cause as ever any man's had to be weary of his life, and to choose strangling and death rather.
3.They are very strong, fierce, and unruly, and hate and scorn to be restrained: He was kept bound with chains and in fetters, that he might not be mischievous either to others or to himself, but he broke the bands, Luk 8:29. Note, Those that are ungovernable by any other thereby show that they are under Satan's government; and this is the language of those that are so, even concerning God and Christ, their best friends, that would not either bind them from or bind them to any thing but for their own good: Let us break their bands in sunder. He was driven of the devil. Those that are under Christ's government are sweetly led with the cords of a man and the bands of love; those that are under the devil's government are furiously driven.
4.They are much enraged against our Lord Jesus, and have a great dread and horror of him: When the man whom they had possession of, and who spoke as they would have him, saw Jesus, he roared out as one in an agony, and fell down before him, to deprecate his wrath, and owned him to be the Son of God most high, that was infinitely above him and too hard for him; but protested against having any league or confederacy with him (which might sufficiently have silenced the blasphemous cavils of the scribes and Pharisees): What have I to do with thee? The devils have neither inclination to do service to Christ nor expectation to receive benefit by him: What have we to do with thee? But they dreaded his power and wrath: I beseech thee, torment me not. They do not say, I beseech thee, save me, but only, Torment me not. See whose language they speak that have only a dread of hell as a place of torment, but no desire of heaven as a place of holiness and love.
5.They are perfectly at the command, and under the power, of our Lord Jesus; and they knew it, for they besought him that he would not command them to go eis ton abusson - into the deep, the place of their torment, which they acknowledge he could easily and justly do. O what a comfort is this to the Lord's people, that all the powers of darkness are under the check and control of the Lord Jesus! He has them all in a chain. He can send them to their own place, when he pleaseth.
6.They delight in doing mischief. When they found there was no remedy, but they must quit their hold of this poor man, they begged they might have leave to take possession of a herd of swine, Luk 8:32. When the devil at first brought man into a miserable state he brought a curse likewise upon the whole creation, and that became subject to enmity. And here, as an instance of that extensive enmity of his, when he could not destroy the man, he would destroy the swine. If he could not hurt them in their bodies, he would hurt them in their goods, which sometimes prove a great temptation to men to draw them from Christ, as here. Christ suffered them to enter into the swine, to convince the country what mischief the devil could do in it, if he should suffer him. No sooner had the devils leave than they entered into the swine; and no sooner had they entered into them than the herd ran violently down a steep place into the lake, and were drowned. For it is a miracle of mercy if those whom Satan possesses are not brought to destruction and perdition. This, and other instances, show that that roaring lion and red dragon seeks what and whom he may devour.
7.When the devil's power is broken in any soul that soul recovers itself, and returns into a right frame, which supposes that those whom Satan gets possession of are put out of the possession of themselves: The man out of whom the devils were departed sat at the feet of Jesus, Luk 8:35. While he was under the devil's power he was ready to fly in the face of Jesus; but now he sits at his feet, which is a sign that he is come to his right mind. If God has possession of us, he preserves to us the government and enjoyment of ourselves; but, if Satan has possession of us, he robs us of both. Let his power therefore in our souls be overturned, and let him come whose right our hearts are, and let us give them to him; for we are never more our own than when we are his.
Let us now see what was the effect of this miracle of casting the legion of devils out of this man.
(1.)What effect it had upon the people of that country who had lost their swine by it: The swineherds went and told it both in city and country (Luk 8:34), perhaps with a design to incense people against Christ. They told by what means he that was possessed of the devils was healed (Luk 8:36), that it was by sending the devils into the swine, which was capable of an invidious representation, as if Christ could not have delivered the man out of their hands, but by delivering the swine into them. The people came out, to see what was done, and to enquire into it; and they were afraid (Luk 8:35); they were taken with great fear (Luk 8:37); they were surprised and amazed at it, and knew not what to say to it. They thought more of the destruction of the swine than of the deliverance of their poor afflicted neighbour, and of the country from the terror of his frenzy, which was become a public nuisance; and therefore the whole multitude besought Christ to depart from them for fear he should bring some other judgment upon them; whereas indeed none need to be afraid of Christ that are willing to forsake their sins and give up themselves to him. But Christ took them at their word: He went up into the ship, and returned back again. Those lose their Saviour, and their hopes in him, that love their swine better.
(2.)What effect it had upon the poor man who had recovered himself by it. He desired Christ's company as much as others dreaded it: he besought Christ that he might be with him as others were that had been healed by him of evil spirits and infirmities (Luk 8:2), that Christ might be to him a protector and teacher, and that he might be to Christ for a name and a praise. He was loth to stay among those rude and brutish Gadarenes that desired Christ to depart from them. O gather not my soul with these sinners! But Christ would not take him along with him, but sent him home, to publish among those that knew him the great things God had done for him, that so he might be a blessing to his country, as he had been a burden to it. We must sometimes deny ourselves the satisfaction even of spiritual benefits and comforts, to gain an opportunity of being serviceable to the souls of others. Perhaps Christ knew that, when the resentment of the loss of their swine was a little over, they would be better disposed to consider the miracle, and therefore left the man among them to be a standing monument, and a monitor to them of it.
Historical interpretation
Seven Centuries of Reception
14 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(de vita Anton.) But if they have no power over swine, the evil spirits have much less against men who are made after the image of God. We ought then to fear God alone, but despise them.
Many accurate copies have neither "Gerazenes" nor "Gadarenes," but "Gergezenes." For Gadara is a city in Judæa, but neither lake nor sea is found at it; and Geraza is a city of Arabia, having neither lake nor sea near. But Gergeza, from which the Gergezenes are called, is an ancient city near the lake of Tiberias, above which is a rock hanging over the lake, into which they say the swine were dashed down by the devils. But since Gadara and Geraza border upon the land of the Gergezenes, it is probable that the swine were led from thence to their parts.
(Vide Victor. Ant. in Mark 5.) But the shepherds take flight, lest they should perish with the swine. Hence it follows, When they that fed them saw what was done they fled, and went and told it in the city and in the country, and excited the like alarm among the citizens. But the severity of their loss led them to the Saviour; for it follows, Then they went out to see what was done, and came to Jesus; and here remark, that while God punishes men in their substance, He confers a blessing upon their souls. But when they had set out, they see him in his right mind who had been long vexed. It follows, And they found the man out of whom the devils had departed sitting at the feet of Jesus clothed, (whereas before he was naked,) and in his right mind. For he departed not from those feet, where he obtained safety; and so acknowledging the miracle, they were astonished at the cure of the malady, and marvelled at the event; for it follows, And they were afraid. But this thing they discover partly by sight, partly hearing it in words. It follows, They also which saw it told them by what means he that was possessed of the devils was healed. But they ought to have besought the Lord not to depart from them, but to be the guardian of their country, that no evil spirits might come near them; but through fear they lost their own salvation, asking the Saviour to depart. It follows, Then the whole multitude of the country of the Gadarenes round about besought him to depart from, them, for they were taken with great fear.
But as He was departing, the man who had been afflicted will not part from his Saviour, for it follows, Now the man out of whom the devils were departed besought him that he might be with him.
He does not however turn aside from the law of truth, for whatever the Son doth the Father doth. But why does He, who every where charged those who were delivered to tell no one, say to this man who was delivered from the legion, show how great things God hath done for thee? Because in truth that whole country knew not God, and was in bondage to the worship of devils. Or more truly, now that He refers the miracle to His Father, He says, show how great, &c. but when He speaks of Himself He charges to tell no one. But he who was healed of the evil spirits knew Jesus to be God, and therefore published what great things God had done for him. For it follows, And he went through the whole city, &c.
(Hom. 14. in Cantic.) Certain evil spirits imitating the heavenly hosts and the legions of Angels say that they are legions. As also their prince says that he will exalt his throne above the stars that he may be like to the Most High. (Isaiah 14:13.)
But the devils could not endure the clearness of the light of heaven, as those who have weak eyes can not bear the sun's rays.
Now although the number of those healed by Christ is different in Luke and Matthew, yet the mystery is one and the same. For as he who had a devil is the figure of the Gentile people, the two also in like manner take the figure of the Gentiles. For whereas Noah begat three sons, Shem, Ham, and Japhet; the family of Shem only was called to the possession of God, and from the other two the people of different nations were descended. He (as Luke says) had devils long time, inasmuch as the Gentile people was vexed from the deluge down to our Lord's coming. But he was naked, because the Gentiles lost the garment of their nature and virtue.
Or what are the bodies of the unbelieving but kinds of tombs in which the word of God abides not?
They are carried violently down, for they are reclaimed not by the contemplation of any good deed, but thrust as from a higher place to a lower, along the downward path of iniquity, they perish amidst the waves of this world, shut out from the approach of air. For they who are carried to and fro by the rapid tide of pleasure cannot receive the communication of the Spirit; we see then that man himself is the author of his own misery. For unless a man lived like the swine, the devil would never have received power over him, or received it, not to destroy but to prove him. And perhaps the devil, who after the coming of our Lord can no longer steal away the good, seeks not the destruction of all men, but only the wanton, as the robber lies in wait not for armed men, but the unarmed. When those who kept the herd saw this they fled. For neither the teachers of philosophy nor the chief of the synagogue can bring a cure to perishing mankind. It is Christ alone who takes away the sins of the people.
Or there seems to have been a kind of synagogue in the city of the Gerasenes who besought our Lord to depart, because they were seized with great fear. For the weak mind receives not the word of God, nor can it endure the burden of wisdom. And therefore He no longer troubled them, but ascends from the lower parts to the higher, from the Synagogue to the Church, and returned across the lake. For no one passes from the Church to the Synagogue without endangering his salvation. But whoever desires to pass from the Synagogue to the Church, let him take up his cross, that he may avoid the danger.
(Hom. 28. in Matt.) But as soon as our Lord had departed from the sea, He meets with another more awful wonder. For the demoniac, like an evil slave, when he sees Him confirms his bondage, as it follows, And when he went forth to land, there met him out of the city a certain man, &c.
(Hom. 28. in Matt.) Or, Luke selected from the two the one who was most savage. Hence he gives the most melancholy account of his calamity, adding, And he wore no clothes, neither abode in any house, but in the tombs. But the evil spirits visit the tombs of the dead, to instil into men that dangerous notion, that the souls of the dead become evil spirits.
(ubi sup.) But because the people acknowledged Him to be man, the devils came publishing His divinity, which even the sea had proclaimed by its calmness. Hence it follows, When he saw Jesus he fell down before him, and with a loud voice said, &c.
(ubi sup.) Therefore since no one could hold the possessed, Christ goes to him and addresses him. It follows, And Jesus asked him, saying, What is thy name?
(ubi sup.) But when the Lord had overcome the evil spirits which disturbed His creatures, they thought that because of the enormity of those things which had been done, He would not wait the time of their punishment, and therefore since they could not deny their guilt, they entreat that they may not quickly undergo the penalty. As it follows, And they besought him that he would not command them to go out into the deep.
(ubi sup.) But observe the humility of Christ; for when after conferring so great benefits upon them they sent Him away, He offers no obstacle, but departs, leaving those who had proclaimed themselves unworthy of His teaching. It follows, And he went up into the ship, and returned back again.
(ubi sup.) And so abandoning those who had proclaimed themselves unworthy of His teaching, He appoints as their teacher the man who had been released from the evil spirits.
(Cons. Ev. ut sup.) Whereas Matthew says, that there were two possessed, but Mark and Luke mention only one; you must understand one of them to be a more distinguished and famous person, for whom that neighbourhood was chiefly distressed, and in whose restoration they were greatly interested. Wishing to signify this, the two Evangelists thought right to mention him alone, concerning whom the report of this miracle had been most extensively noised abroad.
(de Quaest. Ev. l. ii. q. 13.) He abode in no house, that is, he had no rest in his conscience; he dwelt among the tombs, because he delighted in dead works in his sins.
In great misery and nakedness, he wandered among the graves of the dead. He was in utter wretchedness, leading a disgraceful life. He was a proof of the cruelty of the demons and a plain demonstration of their impurity.… Whoever they possess and subject to their power, at once they make him an example of great misery, deprived of every blessing, destitute of all sobriety, and entirely deprived even of reason.Some say, "Why do they possess people?" I answer those who wish to have this explained that the reason of these things is very deep. Somewhere one of his saints addressed God by saying, "Your judgments are a vast abyss." As long as we bear this in mind, we will perhaps not miss the mark. The God of all purposely permits some to fall into their power. He does not do this so that they may suffer but that we may learn by their example how the demons treat us and may avoid the desire of being subject to them. The suffering of one edifies many.
Now his going naked among the tombs of the dead was a mark of demoniacal wildness. But God permits some in His providence to become subject to evil spirits, that we may ascertain through them of what kind the evil spirits are towards us, in order that we may refuse to be made subject unto them, and so by the suffering of one many may be edified.
(Ep. ad Georgium.) Now the Lord ordains for each class of sinners an appropriate punishment. The fire of Hell unquenchable for fleshly burnings, gnashing of teeth for wanton mirth, intolerable thirst for pleasure and revelry, the worm that dieth not for a crooked and malignant heart, everlasting darkness for ignorance and deceit, the bottomless pit for pride. Hence the deep is assigned to the devils as unto the proud, it follows, And there was there an herd of swine, &c.
Nor did he stay in a house, but in tombs. Because he did not rest in his conscience but delighted in dead works, that is, in sins. For what indeed are the bodies of the faithless if not certain sepulchers of the dead, in which not the word of God dwells, but the soul, dead in sins, is enclosed?
And he was not clothed with a garment. Because he lost the covering of his nature and virtue. For, indeed, our first parents, after sinning, are read to have been stripped of the garment of faith and charity. The prodigal son was clothed with this first robe after he returned repentant to the father.
And when He had come out onto the land, a certain man who had a demon for a long time met Him. This man represents the people of the Gentiles, who for many times, that is, from nearly the very beginning of the world's birth, were vexed by a furious madness.
For Geraza is a famous city of Arabia, on the other side of the Jordan, close to the mountain of Galaad, which was possessed by the tribe of Manasseh, and not far from the lake of Tiberias, into which the swine were cast headlong.
He enquires not his name as ignorant of it, but that when the demoniac had confessed the plague which he endured, the power of the Healer might shine forth more welcome to him. But the priests also of our time, who through the grace of exorcism are able to cast out devils, are wont to say that the sufferers can no otherwise be cured than by openly telling in confession every thing which either waking or sleeping they have endured from the unclean spirits, and above all when they imagine that the devils seek and obtain the possession of the human body. So also here the confession is added, And he said, Legion, because many devils were entered into him.
Now mystically; Gerasa signifies the Gentile nations, whom after His passion and resurrection Christ visited in His preachers. Hence Gerasa or Gergesa, as some say, is by interpretation "casting out an inhabitant," that is, the devil by whom it was before possessed, or, "a stranger approaching," who before was afar off.
Which indeed the devils demand, wishing yet longer to mix with mankind.
They feared lest they should again suffer some loss, as they had suffered in the drowning of the swine.
For as one who had been tried by experience, he feared, lest perhaps when far from Jesus he should again become the prey of evil spirits. But the Lord shows him, that though He is not present with him, He can protect by His grace, for it follows, But Jesus sent him away, saying, Return to thine own house, and show how great things God hath done for thee. But he said not, "how great things I have done for thee," giving us an example of humility, that we should attribute all our righteousness to God.
Continue studying Luke 8:27 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Luke 8:27 introduces Jesus' encounter with a severely demon-possessed man in the region of the Gerasenes immediately after calming a storm. This verse vividly portrays the man's desperate condition: he had been afflicted by demons for a long time, wore no clothes, and lived not in a house but among the tombs. It sets the stage for a dramatic confrontation between Jesus' divine authority and the forces of spiritual darkness, highlighting the profound degradation and isolation caused by demonic oppression and Jesus' compassionate pursuit of the utterly marginalized.
Context
Literary Context
This verse follows directly after Jesus' miraculous calming of the storm on the Sea of Galilee, as recorded in Luke 8:22-25. The narrative progression is significant: having demonstrated His authority over the natural elements, Jesus immediately confronts an even more profound realm of chaos – the spiritual. His arrival on land is met not by welcoming crowds, but by a man in the most extreme state of spiritual and physical bondage. This dramatic shift from natural to supernatural dominion underscores the comprehensive scope of Jesus' power and mission, setting the stage for one of His most powerful exorcisms, which culminates in the man's complete restoration and subsequent evangelism in the Decapolis region, as seen in Luke 8:38-39.
Historical & Cultural Context
The region Jesus lands in is identified as the country of the Gerasenes (or Gadarenes in parallel accounts, e.g., Matthew 8:28). This area was part of the Decapolis, a predominantly Gentile region known for its Hellenistic culture and, notably, its pig farming, which would be ritually unclean for Jews. The man's dwelling "in the tombs" is particularly significant: tombs were considered places of ritual impurity in Jewish law (Numbers 19:16) and were often associated with demonic activity and uncleanness. A person living among them, naked and outcast, would be seen as utterly defiled, feared, and beyond the pale of normal society, highlighting the man's complete social and spiritual isolation and the depths of his suffering.
Key Themes
Luke 8:27 powerfully contributes to several overarching themes in Luke's Gospel. Firstly, it emphasizes Jesus' unrivaled authority over all spiritual forces, demonstrating that even the most entrenched and destructive demonic oppression is subject to His command. Secondly, it highlights Jesus' profound compassion for the marginalized and outcast, as He actively seeks out and engages with someone considered utterly beyond hope and human help. This aligns with Luke's consistent portrayal of Jesus' ministry to the poor, the sick, and the socially rejected, as exemplified in His mission statement in Luke 4:18-19. Finally, the verse underscores the destructive power of evil and spiritual bondage, vividly illustrating how it can strip a person of their dignity, sanity, and place in society, preparing the reader for the dramatic transformation that Jesus is about to bring.
Exposition and Analysis
Key Word Analysis
This term, found in the phrase "had devils long time," refers to "demons" or "evil spirits," rather than "the Devil" (Satan) himself. The KJV translation "devils" can be misleading as it often implies a singular, supreme evil being. In this context, daimónion (G1140) denotes malevolent spiritual entities that possess and torment individuals, demonstrating their pervasive and destructive influence over the man's life.
The phrase "ware no clothes" uses himátion (G2440), which refers to an outer garment or dress. The absence of clothing signifies a profound loss of human dignity, social standing, and self-care. In ancient cultures, nakedness was often a sign of extreme destitution, madness, or public shame, emphasizing the man's complete degradation and alienation from normal human society.
The man's dwelling "in the tombs" uses mnēma (G3418), meaning a "memorial" or "sepulchral monument" (burial-place). This detail is crucial, as tombs were considered ritually unclean places and were often associated with death, decay, and the presence of spirits. Living in such a place underscores the man's complete separation from community, his ritual impurity, and his profound spiritual and physical desolation, effectively making him a living dead man.
Verse Breakdown
"And when he went forth to land"
This clause describes Jesus' immediate action upon disembarking from the boat. It highlights the intentionality of His arrival in this particular, often avoided, Gentile region, signifying His readiness to confront the spiritual darkness present there.
"there met him out of the city a certain man"
This indicates an immediate, almost confrontational, encounter. The man is described as coming "out of the city," suggesting he was an outcast from settled human habitation, forced to live on the fringes of society due to his condition. The use of "a certain man" emphasizes his anonymity and the universality of his suffering.
"which had devils long time"
This is the core diagnosis of the man's affliction. "Had devils" (demon possession) points to a supernatural oppression, not merely a physical or mental illness. The phrase "long time" (Greek: hikanō chronō) emphasizes the chronic, enduring, and deeply entrenched nature of his torment, suggesting years of suffering and the profound grip of these evil entities.
"and ware no clothes"
This detail paints a vivid picture of the man's extreme degradation and loss of human dignity. His nakedness symbolizes his complete abandonment of social norms and self-respect, a direct consequence of his demonic bondage.
"neither abode in [any] house, but in the tombs"
This final phrase underscores the man's utter homelessness, isolation, and ritual impurity. He is not merely without a dwelling but specifically resides in places of death and defilement, reinforcing his status as an outcast, feared and avoided by all. His dwelling among the dead symbolizes his own spiritual death and separation from the living.
Literary Devices
Luke 8:27 employs several powerful literary devices to convey the man's desperate state and the dramatic nature of the encounter. Juxtaposition is evident as Jesus, having just calmed the chaotic natural world, immediately faces the chaotic spiritual world embodied by the man. The serenity of the calmed sea is instantly contrasted with the wild, unrestrained suffering of the demoniac. Symbolism is richly used: the man's nakedness symbolizes his complete loss of dignity, humanity, and social standing, while his dwelling in the tombs symbolizes his spiritual death, ritual impurity, and total alienation from the living community. The "long time" of his affliction employs hyperbole to emphasize the chronic and seemingly incurable nature of his bondage, heightening the sense of despair and the magnitude of the deliverance Jesus is about to bring. The vivid, almost shocking, description of the man's condition also serves as a form of pathos, evoking deep pity and horror in the reader, preparing them for the profound impact of Jesus' intervention.
Theological and Thematic Connections
Luke 8:27 serves as a stark reminder of the reality and destructive power of spiritual warfare, demonstrating that evil forces can utterly devastate a human life, stripping away dignity, sanity, and social connection. Yet, it simultaneously highlights Jesus' divine authority and His unwavering mission to confront and conquer these very forces. This encounter underscores that no one, regardless of the depth of their degradation or the severity of their bondage, is beyond the reach of Christ's liberating power and compassionate love. It reveals Jesus' willingness to cross cultural and social boundaries, entering ritually unclean spaces and engaging with the most feared and marginalized individuals, embodying His commitment to setting the captives free.
Reflection and Application
Luke 8:27 presents a powerful challenge and comfort for believers today. The man's condition—naked, homeless, living among the dead, and tormented by demons—represents the deepest forms of human suffering and spiritual bondage imaginable. Yet, it is precisely to such an individual that Jesus comes, demonstrating that His compassion extends to the utterly broken and outcast. This verse calls us to cultivate a radical empathy for those on the fringes of society, recognizing that their outward struggles often mask profound inner brokenness or spiritual battles. It compels us to remember that true transformation comes not from human effort or societal programs alone, but from the sovereign power of Christ to deliver from every form of bondage—whether spiritual, emotional, or physical. We are invited to trust in Jesus' authority over all darkness and to participate in His mission of bringing light and liberty to those who are captive.
Questions for Reflection
FAQ
What does "had devils long time" mean in Luke 8:27?
The phrase "had devils long time" indicates that the man was under severe and prolonged demonic possession. The Greek word translated "devils" (G1140, daimónion) refers to demons or evil spirits, not Satan himself. This signifies a supernatural affliction where malevolent spiritual entities had taken control of the man, causing his erratic behavior, isolation, and profound suffering for an extended period. It underscores the chronic and deeply entrenched nature of his spiritual bondage, highlighting the destructive power of these forces over a human life.
Why was the man living "in the tombs" and "ware no clothes"?
The man's dwelling "in the tombs" (G3418, mnēma) and his nakedness ("ware no clothes," G2440, himátion) are vivid descriptions of his utter degradation and alienation. Living in tombs was a sign of extreme social ostracism and ritual impurity in that culture; tombs were considered unclean places and were often associated with demonic activity. His nakedness symbolized a complete loss of human dignity, self-care, and social integration, reducing him to an animal-like state. These details emphasize the profound impact of his demonic possession, which had stripped him of everything that made him human and socially acceptable, forcing him into a desolate existence outside the bounds of normal society.
Christ-Centered Fulfillment
Luke 8:27, in its raw depiction of human degradation and spiritual bondage, profoundly points to the Christ-centered fulfillment of God's redemptive plan. The man's state—naked, homeless, demon-possessed, and dwelling among the dead—is a powerful symbol of humanity's fallen condition apart from Christ: alienated from God, stripped of true dignity, and enslaved by sin and spiritual forces. Jesus' arrival and immediate confrontation with this man exemplify His ultimate mission as the Son of God, who came to destroy the works of the devil (1 John 3:8) and to set the captives free (Luke 4:18). He is the true Deliverer, whose authority transcends all earthly and spiritual powers, including the darkest forces of evil. By restoring this man to his right mind, clothed and sitting at Jesus' feet (Luke 8:35), Jesus foreshadows His ultimate victory over sin and death, offering true liberation and restoration to all who are held captive. He is the one who brings light into the deepest darkness, embodying the hope of resurrection and new life for those who were spiritually dead (Ephesians 2:1-5).