32<\/strong>. a herd of many swine<\/em> ] St Mark says “about 2000.” Of course, if the owners of these swine were Jews, they were living in flagrant violation of the law; but the population of Peraea was largely Greek and Syrian.<\/p>\n that he would suffer them to enter into them<\/em> ] The Jews, as we have already seen, believed that physical and mental evil was wrought by the direct agency of demons, and attributed to demons not only the cases of “possession,” but many other classes of illness (melancholia, brain- disease, heart-disease, &c.) which we do not usually regard in this light. They also believed that demons could take possession even of animals, and they attributed to demons the hydrophobia of dogs and the rage of bulls. “Perhaps,” says Archbishop Trench ( On the Miracles,<\/em> p. 185), “we make to ourselves a difficulty here, too easily assuming that the whole animal world is wholly shut up in itself, and incapable of receiving impressions from that which is above it. The assumption is one unwarranted by deeper investigations, which lead rather to an opposite conclusion not to the breaking down of the boundaries between the two worlds, but to the shewing in what wonderful ways the lower is receptive of impression from the higher, both for good and for evil.” Further than this the incident leads into regions of uncertain speculation, into which it is impossible to enter, and in which none will dogmatize but those who are least wise. Milton seems to find no difficulty in the conception that evil spirits could ‘incarnate and imbrute’ their essence into a beast: in at the serpent’s mouth<\/p>\n “The devil entered; and his brutal sense<\/p>\n The heart or head possessing, soon inspired<\/p>\n With act intelligential.” Par. Lost.<\/p>\n <\/em><\/p>\n Comp. Dante, Inf.<\/em> xxv. 136, “L’anima, ch’era fiera divenuta Si fugge,” &c.<\/p>\n And there was there an herd of many swine<\/strong>,…. About two thousand, Mr 5:13<\/span>,<\/p>\n Feeding on the mountain; [See comments on Mr 5:11]<\/span><\/strong><\/p>\n And they besought him that he would suffer them to enter into them;<\/strong> which they could not do, without his leave: and he suffered them:<\/p>\n [See comments on Mr 5:12]<\/span> [See comments on Mr 5:13]<\/span><\/p>\n A herd of many swine <\/B> ( <\/SPAN><\/span>). Word herd <\/B> (<\/SPAN><\/span>) old as Homer, but in N.T. only here and parallels (Mark 5:11<\/span>; Matt 8:30<\/span>). Luke shows his fondness for adjective <\/SPAN><\/span> here again (see verse 27<\/span>) where Mark has <\/SPAN><\/span> and Matthew <\/SPAN><\/span>. <\/P><\/p>\n <\/strong><\/p>\n 1) “And there was there an herd of many swine,” <\/strong>(en de ekei agele choieon hikanion) “Then there was out there nearby an herd of many pigs,” on the hillside of Gadara, Mat 8:30<\/span>; Mar 5:11<\/span>.<\/p>\n 2) “Feeding on the mountain” <\/strong>(baskomene en to orei) “Feeding on the mountain,” the lower mountain range, near the seaside, on the Southeast side of the Sea of Galilee, Mar 5:11<\/span>.<\/p>\n 3) “And they besought him,” <\/strong>(kai parekalesan auton) “And they appealed to him,” the devils or demons begged Jesus, like slaves in deathly fear, Mat 8:31<\/span>; Mar 5:12<\/span>.<\/p>\n 4) “That he would suffer them to enter into them,” <\/strong>(hina epitrepse autois eis ekeinous eiselthein) “in order that he would allow or permit them to enter into those pigs,” the herd of swine, Mat 8:31<\/span>. Swine, like dogs, were unclean animals, under the law, Mat 7:6<\/span>; Luk 15:15-16<\/span>; Mar 5:12<\/span>.<\/p>\n 5) “And he suffered them,” <\/strong>(kai epetrepsen autois) “And he allowed or permitted them,” to do it, Mat 8:32<\/span>; Mar 5:13<\/span>.<\/p>\n Note, the devil is not able to hurt or destroy any of God’s property or people, except by the permissive will of God, for testing, warning, chastening, or judgment purposes, Job 1:10-12<\/span>.<\/p>\n ‘Now there was there a herd of many swine feeding on the mountain, and they entreated him that he would give them leave to enter into them. And he gave them leave.’<\/p>\n Nearby was a large herd of pigs. The evil spirits would be aware that to One connected with the God of Israel pigs were ‘unclean’ creatures. Thus they sought permission to enter the pigs, and Jesus gave them permission. Perhaps they felt that once there they would be relatively safe from the God of Israel to Whom pigs were unclean. We must consider it quite possible that they thought that they had now tricked Jesus into leaving them alone. They were out of His territory.<\/p>\n But Jesus was perfectly satisfied. This would prevent them entering some other human being (something those who grumbled about it overlooked). It would also be evidence to the man and to eyewitnesses that the man himself had been released. It is also possible that Jesus in His manhood did not actually know what the final reaction would be. There was no outward indication of what would happen, and it is doubtful if the evil spirits were expecting it.<\/p>\n Or perhaps it was done with the deliberate intention (without their realising it) of consigning the evil spirits to the Abyss. It would be to be rid of the evil spirits without them causing trouble elsewhere (when they left the man they would necessarily seek to go somewhere, compare Luk 11:24<\/span>).<\/p>\n Luk 8:32<\/span><\/em><\/strong>. <\/strong>And he suffered them<\/em><\/strong><\/strong> The town of Gadara, near which this miracle was wrought, was a Grecian city: see Mat 8:28<\/span>.; and as there was a mixture of Jews and Gentiles in those towns which bordered upon Judea, many of the Jews who lived there complied in some things with the Gentile customs, and among others, very probably in eating swine’s flesh; and if this was the case, part of these swine might belong to them, which, by their number, two thousand, <\/em>seem to have been a common or town-herd. It was therefore a just punishment upon them, when Christ permitted the swine to be thus destroyed. And for the other inhabitants, it was nothing more than what often happens in common calamities, that all suffer alike, and was abundantly made up to them by a favour of infinitely greater importance. For though Christ did not stay to declare himself to them, yet he left the man he had cured to do it; ordering him to return home to his own house, and shew how great things God had done unto him; <\/em>(Luk 8:39<\/span>.) which accordingly he did. This must have been sufficient to acquaint the Gadarenes with his character as the Messiah, to which before they were strangers; and lead them to an inquiry into his doctrine; which was a very compassionate method to make himself known in a country, beyond the usual limits of his doing it, either in person or by his disciples, till after his ascension. Nor does it seem reasonable, or agreeable to our Saviour’s conduct in other cases, to suppose that he crossed the sea in a stormy night privately, and returned back in the same manner, only to cure one demoniac, or two at the most; and to permit the destruction of two thousand swine, without any further view of doing serviceto the inhabitants of those parts of the country. <\/p>\n Luk 8:32<\/span> . . : for a large number, often in Lk.; his equivalent for Mk.’s 2000.<\/p>\n NASB (UPDATED) TEXT: Luk 8:32-33<\/p>\n 32 Now there was a herd of many swine feeding there on the mountain; and the demons implored Him to permit them to enter the swine. And He gave them permission. 33And the demons came out of the man and entered the swine; and the herd rushed down the steep bank into the lake and was drowned.<\/p>\n Luk 8:32 “swine” Obviously this was a Gentile area (cf. Lev 11:7; Deu 14:8).<\/p>\n Luk 8:33 Notice that the demons made a request to Jesus. The text does not tell us why Jesus allowed these demons to go into the hogs or why they wanted to. Possibly the demons leaving the man and entering the hogs was a visible way of encouraging the man to believe he was delivered. Perhaps it was a visual aid, similar to Jesus putting spit (cf. Mar 8:23) and\/or mud into blind eyes (cf. Joh 9:6) or putting His fingers in a deaf person’s ears (cf. Mar 7:33). The demons may have requested it because<\/p>\n 1. they preferred hogs to the abyss<\/p>\n 2. this action would cause the townspeople to ask Jesus to leave<\/p>\n Demons do not do things to help Jesus!<\/p>\n them = these. <\/p>\n suffered them = gave them leave. Compare Mar 5:13. Act 21:39, Act 21:40; Act 27:3. <\/p>\n there an: Lev 11:7, Isa 65:4, Isa 66:3, Mat 8:30-33, Mar 5:11-13 <\/p>\n besought: Job 1:10, Psa 62:11, Joh 19:11, 1Jo 4:4 <\/p>\n he suffered: 1Ki 22:22, Job 1:12, Job 2:6, Rev 20:7 <\/p>\n Reciprocal: Job 38:11 – but Luk 15:15 – to feed Joh 13:27 – Satan<\/p>\n 2<\/p>\n The devils did not know the swine would perish, so they requested to be let go into them rather than go back to this deep where they had been tormented.<\/p>\n Jesus granted the request of the demons that involved a temporary stay of execution thus demonstrating His mercy. Instead He sent them to another watery place. There is no evidence that demons indwell water, so evidently Jesus killed them in this symbolic way, though their final judgment is still future (Rev 20:1-3).<\/p>\n And there was there an herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them. 32. a herd of many swine ] St Mark says “about 2000.” Of course, if the owners of these swine were Jews, they were living … Continue reading “Exegetical and Hermeneutical Commentary of Luke 8:32”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25261","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25261","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25261"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25261\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25261"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25261"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25261"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"