Luke 8:32
in Luke 8There on the hillside a large herd of pigs was feeding. So the demons begged Jesus to let them enter the pigs, and He gave them permission.
BSB
The same verse in ASV and KJV ▾
ASV
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.
KJV
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.
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This verse in Luke 8
Commentary
17 notes on this versePeople are the authors of their own tribulation. If someone did not live like a swine, the devil would never have received power over him. If he did receive power, it would be power not to destroy but to test him. After the Lord's coming, the devil could already not corrupt the good, so perhaps he now does not seek the destruction of all people but only of the fickle. A mugger does not lie in wait for armed men but for the defenseless.
This site's exposition
What is your name
on Luke 8:30-33
Asked his name, the man answered Legion, Rome's word for a military unit, with its weight of numberless, disciplined hostility. The herd drowned in the lake, visible proof that the demons had truly left the man.
This site's exposition
a large herd of pigs was feeding
Augustine reconciles Mark and Luke on where the pigs fed, since a herd of two thousand stood partly on the hillside and partly near it. Bonaventure notes the demons had no power even over animals without permission. Jesus grants it.
The record, by era
The Church Fathers5 voices
(de Con. Ev. l. ii. 24.) The words of Mark, that there was a herd of swine nigh unto the mountains, and of Luke, on the mountains, do not differ from one another. For the herd of swine was so large, that they might be part on the mountain, part near it. For there were two thousand swine, as Mark has stated. (Mark 5:13.)
(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.
The Gadarenes established a ruling for themselves that they would not come out or view the signs of our Lord. Consequently he drowned their swine so that they would have to come out against their will. "Legion," which had been chastened, is a symbol of …
The multitude of unclean spirits seek therefore to be sent into the herd of unclean swine, like to themselves, for it follows, And they besought him that he would suffer them to enter into them.
This ("substance"), accordingly, he "squandered; "having been cast by his moral habits far from the Lord, amid the errors and allurements and appetites of the world, where, compelled by hunger after truth, he handed himself over to the prince of this age. He set him over "swine," to feed that flock familiar to demons, where he would not be master of a supply of vital food, and at the same time would see others (engaged) in a divine work, having abundance of heavenly bread.
9 more voices on this verse
The Church Fathers1 voice
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.
The Medieval Church4 voices
It is shown, therefore, that from the aforesaid, according to the literal sense, seven notable points can be gathered: first, that the power of Christ's word alone exceeds the strength of infinite thousands of demons; second, that the fury of demons with respect to the …
Second, he is said to be powerful in permitting losses, in that it is added: And there was there a herd of many swine feeding on the mountain, into which, although they are brute animals, the demons had no power except by divine permission. For …
Which indeed the devils demand, wishing yet longer to mix with mankind.
Now there was there a herd of many pigs, feeding on the mountain, and they begged him to permit them to enter them: and he allowed them. He permitted this because he granted the demons' request, so that the destruction of the pigs would provide …
The Puritans and the Awakening2 voices
And there was there an herd of many swine,.... About two thousand, Mar 5:13, Feeding on the mountain; See Gill on Mar 5:11. And they besought him that he would suffer them to enter into them; which they could not do, without his leave: and he suffered them: See Gill on Mar 5:12, Mar 5:13.
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.
The Nineteenth Century2 voices
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
The well-known narrative which we have now read, is carefully recorded by all of the first three Gospel-writers. It is a striking instance of our Lord's complete dominion over the evil prince of this world. We see the great enemy of our souls for once completely vanquished — the "strong man" foiled by One stronger than he — and the lion spoiled of his prey. Let us mark, first, in this passage — the miserable condition of those over whom the devil reigns. The picture brought before us is a frightful one.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
proposed
The well-known narrative which we have now read, is carefully recorded by all of the first three Gospel-writers. It is a striking instance of our Lord's complete dominion over the evil prince of this world. We see the great enemy of our souls for once completely vanquished — the "strong man" foiled by One stronger than he — and the lion spoiled of his prey. Let us mark, first, in this passage — the miserable condition of those over whom the devil reigns. The picture brought before us is a frightful one. We are told that when our Lord arrived in the country of the Gadarenes, "He was met by a demon-possessed man from the town. For a long time this man had not worn clothes or lived in a house — but had lived in the tombs." We are also told that although he had been "bound with chains and in fetters — he broke the chains, and was driven by the devil into the wilderness." In short, the case seems to have been one of the most aggravated forms of demon possession. The unhappy sufferer was under the complete dominion of Satan — both in body and soul. As long as he continued in this state — he must have been a burden and a trouble to all around him. His mental faculties were under the control of a "legion" of demons. His bodily strength was only employed for his own injury and shame. It is difficult to conceive of a more pitiable state for mortal man to be in! Cases of bodily possession by Satan, like this, are, to say the least, very rarely met with in modern times. Yet we must not, on this account, forget that the devil is continually exercising a fearful power over many hearts and souls. He still urges many, in whose hearts he reigns, into self-dishonoring and self-destroying habits of life. He still rules many with a rod of iron. He goads them on from vice to vice, and from profligacy to profligacy.
The words behind it
22 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| ἦν | en | There was | G1510 → | 2333 times |
| δὲ | de | now | G1161 → | 2765 times |
| ἐκεῖ | ekei | there | G1563 → | 105 times |
| ἀγέλη | agele | a herd | G34 → | |
| χοίρων | choiron | of pigs | G5519 → | 12 times |
| ἱκανῶν | hikanon | many | G2425 → | 39 times |
| βοσκομένη | boskomene | feeding | G1006 → | 9 times |
| ἐν | en | in | G1722 → | 2738 times |
| τῷ | to | the | G3588 → | 19766 times |
| ὄρει, | orei | mountain, | G3735 → | 62 times |
| καὶ | kai | and | G2532 → | 9120 times |
| παρεκάλεσαν | parekalesan | they begged | G3870 → | 108 times |
| αὐτὸν | auton | Him | G846 → | 5565 times |
| ἵνα | ina | that | G2443 → | 668 times |
| ἐπιτρέψῃ | epitrepse | He would allow | G2010 → | 18 times |
| αὐτοῖς | autois | them | G846 → | 5565 times |
| εἰς | eis | into | G1519 → | 1755 times |
| ἐκείνους | ekeinous | them | G1565 → | 260 times |
| εἰσελθεῖν. | eiselthein | to enter. | G1525 → | 194 times |
| καὶ | kai | and | G2532 → | 9120 times |
| ἐπέτρεψεν | epetrepsen | He allowed | G2010 → | 18 times |
| αὐτοῖς. | autois | them. | G846 → | 5565 times |
ἦνThere was
enG1510 →2333 times
δὲnow
deG1161 →2765 times
ἐκεῖthere
ekeiG1563 →105 times
ἀγέληa herd
ageleG34 →
χοίρωνof pigs
choironG5519 →12 times
ἱκανῶνmany
hikanonG2425 →39 times
βοσκομένηfeeding
boskomeneG1006 →9 times
ἐνin
enG1722 →2738 times
τῷthe
toG3588 →19766 times
ὄρει,mountain,
oreiG3735 →62 times
καὶand
kaiG2532 →9120 times
παρεκάλεσανthey begged
parekalesanG3870 →108 times
αὐτὸνHim
autonG846 →5565 times
ἵναthat
inaG2443 →668 times
ἐπιτρέψῃHe would allow
epitrepseG2010 →18 times
αὐτοῖςthem
autoisG846 →5565 times
εἰςinto
eisG1519 →1755 times
ἐκείνουςthem
ekeinousG1565 →260 times
εἰσελθεῖν.to enter.
eiseltheinG1525 →194 times
καὶand
kaiG2532 →9120 times
ἐπέτρεψενHe allowed
epetrepsenG2010 →18 times
αὐτοῖς.them.
autoisG846 →5565 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
1 John 4:4You, little children, are from God and have overcome them, because greater is He who is in you than he who is in the world.
it leads to
- Romans 8:31
What then shall we say in response to these things? If God is for us, who can be against us?
- 1 John 5:4
because everyone born of God overcomes the world. And this is the victory that has overcome the world: our faith.
- Romans 8:37
No, in all these things we are more than conquerors through Him who loved us.
- 1 John 4:16
And we have come to know and believe the love that God has for us. God is love; whoever abides in love abides in God, and God in him.
- 1 Corinthians 2:12
We have not received the spirit of the world, but the Spirit who is from God, that we may understand what God has freely given us.
- Romans 8:31
Through
Leviticus 11:7And the pig, though it has a split hoof completely divided, does not chew the cud; it is unclean for you.
it leads to
- Deuteronomy 14:8
Although they chew the cud, they do not have a divided hoof. They are unclean for you, as well as the pig; though it has a divided hoof, it does not chew the cud.…
Reached by 2 separate paths from here.
- Isaiah 66:3
Whoever slaughters an ox is like one who slays a man; whoever sacrifices a lamb is like one who breaks a dog’s neck; whoever presents a grain offering is like one who offers pig’s…
Reached by 2 separate paths from here.
- Isaiah 66:17
“Those who consecrate and purify themselves to enter the groves—to follow one in the center of those who eat the flesh of swine and vermin and rats—will perish together,” declares the LORD.
Reached by 2 separate paths from here.
- Deuteronomy 14:8
Where this verse is studied
On this page
Studies11
About Luke

This page draws on 14 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Ambrose of Milan, Commentary on Luke; Ambrose of Milan, Catena Aurea by Aquinas; Athanasius of Alexandria, Catena Aurea by Aquinas; Augustine of Hippo, Catena Aurea by Aquinas; Bede, On the Gospel of Luke; Bonaventure, Commentary on Luke, Chapter 8; Cyril of Alexandria, Catena Aurea by Aquinas; Ephrem the Syrian, COMMENTARY ON TATIAN'S DIATESSARON 6.26; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Tertullian, On Modesty and Theophylact of Ohrid, Catena Aurea by Aquinas.
