Matthew 8:28 · Bible study
Matthew 8:28 Commentary: Two Demoniacs, One Deliverance
Greek · 10 what the commentators say
Meaning in one sentence
Explore Matthew 8:28's account of two demon-possessed men, its harmony with Mark and Luke, and Christ's authority over evil.
Research Summary
- Meaning: Jesus arrives on Gentile soil and immediately confronts the power of demons, showing His authority extends beyond Israel.
- Key words: δαιμονιζόμενοι (being demonized), χαλεποί (violent, hard to manage), μνημείων (tombs).
- Main debate: Whether the discrepancy in number of demoniacs is a genuine contradiction or a difference in focus.
- Theological theme: Christ's supreme authority over the demonic realm and the varied human responses to His power.
- Best use: A passage for teaching on spiritual warfare, the reliability of the Gospels, and the cost of discipleship for a community.
Translation Comparison
BSB Berean Standard Bible 2020
When Jesus arrived on the other side in the region of the Gadarenes, He was met by two demon-possessed men coming from the tombs. They were so violent that no one could pass that way.
WEB World English Bible 2000
When he came to the other side, into the country of the Gergesenes, two people possessed by demons met him there, coming out of the tombs, exceedingly fierce, so that nobody could pass that way.
KJV King James Version 1769
And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.
ASV American Standard Version 1901
And when he was come to the other side into the country of the Gadarenes, there met him two possessed with demons, coming forth out of the tombs, exceeding fierce, so that no man could pass by that way.
YLT Young's Literal Translation 1898
And he having come to the other side, to the region of the Gergesenes, there met him two demoniacs, coming forth out of the tombs, very fierce, so that no one was able to pass over by that way,
Darby Darby Bible 1890
And there met him, when he came to the other side, to the country of the Gergesenes, two possessed by demons, coming out of the tombs, exceeding dangerous, so that no one was able to pass by that way.
Douay-Rheims Douay-Rheims Bible 1899
And when he was come on the other side of the water, into the country of the Gerasens, there met him two that were possessed with devils, coming out of the sepulchres, exceeding fierce, so that none could pass by that way.
Translations in other languages (10 available)
Y como él hubo llegado en la otra ribera al|strong="G1519, G3588" país de los Gergesenos, le vinieron al encuentro dos endemoniados que salían de los sepulcros, fieros en gran manera, que nadie|strong="G3361, G5100" podía pasar por aquel camino.
E quando chegou à outra margem, à terra dos gadarenos, vieram-lhe ao encontro dois endemoninhados que tinham saído dos sepulcros. Eles eram tão ferozes que ninguém podia passar por aquele caminho.
Lorsqu’ il fut à l’ autre bord, dans le pays des Gadaréniens, deux démoniaques, sortant des sépulcres, vinrent au-devant de lui. Ils étaient si furieux que personne n’ osait passer par là.
Und er kam jenseit des Meeres in die Gegend der Gergesener. Da liefen ihm entgegen zwei Besessene, die kamen aus den Totengräbern und waren sehr grimmig, also daß niemand diese Straße wandeln konnte.
En als Hij over aan de andere zijde was gekomen in het land der Gergesenen, zijn Hem twee, van den duivel bezeten, ontmoet, komende uit de graven, die zeer wreed waren, alzo dat niemand door dien weg kon voorbij gaan.
E quando fu giunto all’altra riva, nel paese de’ Gadareni, gli si fecero incontro due indemoniati, usciti dai sepolcri, così furiosi, che niuno potea passar per quella via.
A gdy się on przewiózł na drugą stronę do krainy Giergiezeńczyków, zabieżeli mu dwaj opętani z grobów wychodzący, bardzo okrutni, tak iż nie mógł nikt przechodzić oną drogą.
И когда Он прибыл на другой берег в страну Гергесинскую, Его встретили два бесноватые, вышедшие из гробов, весьма свирепые, так что никто не смел проходить тем путем.
耶穌 既 渡到 那邊 去，來到 加大拉人 的地方，就有兩個 被鬼附的 人從 墳塋 裡出來 迎著 他，極其 凶猛，甚至 沒 有人 能 從 那條 路 上經過。
And when he had come to the other side, to the country of the Gadarenes, there came out to him from the place of the dead, two who had evil spirits, so violent that no man was able to go that way.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 8:28
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
The commentators agree that Matthew records two demon-possessed men while Mark and Luke each mention one. This is not a contradiction. As Calvin, Barnes, and Wesley note, Mark and Luke do not deny there were two; they focus on the more violent and well-known individual who spoke with Jesus. Augustine suggested that one of the two was especially prominent, which explains why the other evangelists highlight him. On the location, Barnes, Clarke, and Gill explain that the names Gergesenes, Gadarenes, and Gerasenes refer to different towns in the same region, so the descriptions are consistent. The central miracle, Christ's authority over evil spirits, stands undisputed. All commentaries affirm that Jesus demonstrates absolute power over the demonic realm.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Harmonization reading: Mark and Luke do not claim only one demoniac existed; they focus on the more notable figure, as Augustine and Calvin argue.
- Source-critical reading: The difference in number and some details indicates separate traditions or editorial choices, suggesting the evangelists did not coordinate their accounts.
What is clear: Jesus Christ has absolute authority over demonic powers and brings liberation to the oppressed.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Number of demoniacs | Matthew records two men; Mark and Luke mention one. | Harmonizers argue that Mark and Luke simply focus on the more prominent one; critical readers see a discrepancy in the historical accounts. |
| Location name | The event takes place on the eastern shore of the Sea of Galilee, in a Gentile region. | Manuscripts vary between Gergesenes, Gadarenes, and Gerasenes, reflecting different cities in the same area. Christians accept the general region as consistent. |
| Nature of demon possession | Real spiritual oppression is described, and Jesus exercises divine authority over the demons. | Some traditions emphasize a literal demonic presence; others allow for psychological or cultural framing without denying the reality of evil. |
| Townspeople's response | The whole city came out and asked Jesus to leave. | Interpreters differ on whether the motive was primarily fear, economic loss, or a combination of both. |
Historical & Cultural Context
The region of the Gergesenes or Gadarenes lay on the eastern shore of the Sea of Galilee, part of the Decapolis, a federation of Greek cities. This was predominantly Gentile territory, which explains the presence of a herd of pigs, animals unclean to Jews. The demoniacs lived among the tombs, which were rock-cut chambers in the hillsides, often used as shelters by outcasts. Jewish law considered tombs unclean, so dwelling there added to their isolation. The Greek word for tombs, μνημείων, refers to burial chambers, sometimes with multiple rooms.
Gadara, mentioned in Mark and Luke, was about six miles southeast of the lake and served as the capital of Peraea. Origen (cited by Gill and others) notes that Gergesa had a steep bank near the lake, matching the later detail of pigs rushing down into the sea. The road the demoniacs blocked was a key travel route; their violence meant no one could pass safely. This setting, Gentile, unclean, dangerous, signals that Jesus entered hostile territory to confront evil. The tombs, the pigs, the fierce men: everything points to a place under the shadow of death and demonic oppression.
Textual Notes
The major manuscripts vary between Γαδαρηνῶν (Gadarenes), Γερασηνῶν (Gerasenes), and Γεργεσηνῶν (Gergesenes). Origen commented that Gergesa had a steep bank near the lake, making it a likely site. The variants likely arose because different towns in the same region gave their name to the area. The consulted sources note no other significant textual variants for this verse.
Reception History
Early church fathers, including Augustine, used this passage to discuss Gospel harmony, suggesting the two demoniacs were present but one was more prominent. Medieval and Reformation commentators like Calvin focused on Christ's sovereign power over evil as a model for spiritual victory. The scene has been depicted in Christian art as a vivid display of deliverance. Modern readers continue to wrestle with the synoptic differences, often finding that the variations strengthen confidence in the independence and reliability of the Gospel accounts.
Preaching This Verse
Three-point outline
- The State of the Oppressed, These men lived among tombs, isolated, violent, and untamable. Their condition reflects the dehumanizing power of evil.
- The Response of the Redeemer, Jesus does not recoil. He meets them, and the demons recognize His authority immediately. He commands, and they obey.
- The Reaction of the Community, The townspeople see the men delivered but focus on the loss of the pigs. Fear overrides wonder, and they ask Jesus to leave.
Five-point outline
- Setting, Tombs, isolation, uncleanness.
- Condition, Fierce, uncontrollable, so that no one could pass that way.
- Recognition, The demons know Jesus is Son of God and that judgment is coming.
- Authority, Jesus casts out the spirits with a word.
- Choice, The people prefer economic comfort over the presence of the Deliverer.
Illustration hooks
- The roadblock that fear creates, like a city avoiding a dangerous neighborhood even when help is needed.
- The cost of deliverance, a community that wants peace but not the disruption that true change brings.
- The one who was left behind, the cleansed man becomes the first missionary to Decapolis (Mark 5:20).
Questions your congregation is asking
- Why does Matthew say two while Mark and Luke say one? Is that a contradiction?
- Why did Jesus let the demons enter the pigs? Was that wasteful or cruel?
- Why did the townspeople ask Jesus to leave after such a powerful miracle?
Leading a Discussion
This passage confronts us with the reality of spiritual evil and the surprising responses it provokes. The demoniacs are freed, yet the community rejects Jesus. What does this say about how people respond when God's power disrupts their world?
Discussion questions
- Observation: What details does Matthew add that Mark and Luke leave out? What might that suggest about his purpose?
- Interpretation: Why might the townspeople have been more concerned about lost property than the healed men? Read verse 34.
- Interpretation: The demons call Jesus “Son of God” (v.29). Why does religious knowledge alone not save?
- Application: When have you or your community chosen comfort over the presence of Jesus?
- Application: How can we share the good news of deliverance with people whom society has written off?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 10:16 | the Jebusites, the Amorites, the Girgashites, |
| Genesis 15:21 | the Amorites, the Canaanites, the Girgashites, and the Jebusites.” |
| Deuteronomy 7:1 | When Yahweh your God brings you into the land where you go to possess it, and casts out many nations before you—the Hittite, the Girgashite, the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite—seven nations greater and mightier than you; |
| Judges 5:6 | “In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied. The travelers walked through byways. |
| Matthew 4:24 | The report about him went out into all Syria. They brought to him all who were sick, afflicted with various diseases and torments, possessed with demons, epileptics, and paralytics; and he healed them. |
| Mark 5:1 | They came to the other side of the sea, into the country of the Gadarenes. |
| Mark 5:2 | When he had come out of the boat, immediately a man with an unclean spirit met him out of the tombs. |
| Mark 5:20 | He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke handles the difference in the number of demoniacs reported by explaining that Mark and Luke may have recorded only the more violent of the two. He also observes that the tombs were
Barnes' Notes on the Bible Protestant 1832
Barnes argues that the difference between Matthew's account of two demoniacs and Mark and Luke's mention of just one is no real contradiction. Neither Mark nor Luke denies there was more than one; they likely focused on the more notorious man. This variation actually confirms the evangelists' honesty, much like witnesses in court who differ on minor details while agreeing on the main facts.
Calvin's Commentaries Reformed 1564
Calvin follows Augustine in explaining the difference between Matthew's account of two demoniacs and the other Gospels' mention of only one. He argues that Mark and Luke record the more notorious and severely afflicted man, making the miracle more remarkable, while Matthew includes both.
Geneva Bible Notes Reformed 1599
And when he was come to the other side into ye countrey of the Gergesenes, there met him two possessed with deuils, which came out of the graues very fierce, so that no man might goe by that way.
Gill's Exposition of the Bible Baptist 1748
Gill notes the Gospels' mention of one or two demoniacs is no contradiction: only the fiercer one with the legion spoke to Christ. He stresses Satan, though powerful, is not omniscient, so the demons were caught off guard by Jesus's arrival. The tombs where the possessed lived were large Jewish burial caves, chosen by the devils for their solitude and gloominess.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that this chapter presents Christ's divine power in three escalating stages: over disease, over nature, and finally over the most terrifying foe, the devil. This exorcism is the climactic proof that even during his humiliation Jesus already held the keys of hell itself.
Vincent's Word Studies Evangelical 1887
Vincent draws attention to the physical reality of the tombs as rock-cut chambers that would naturally shelter the demoniac. He notes that ancient physicians considered dwelling in tombs a sign of madness
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that Mark and Luke mention only one demoniac because the fiercer one spoke first, while Matthew records both. He also explains that the tombs were fitting places for malevolent spirits, and "no one could pass" means no one could pass safely.