Why, when the inhabitants of the town where this event took place see the possessed man whom Jesus has healed, do they ask Him to leave? It would seem that they should rejoice that such a Man had come to their region. When else could they have seen anything like it? Who else could have freed from the power of dark forces the demoniac whom the whole district feared? It would have been logical if, on the contrary, the townspeople had tried...
Why, when the inhabitants of the town where this event took place see the possessed man whom Jesus has healed, do they ask Him to leave? It would seem that they should rejoice that such a Man had come to their region. When else could they have seen anything like it? Who else could have freed from the power of dark forces the demoniac whom the whole district feared? It would have been logical if, on the contrary, the townspeople had tried to keep Jesus with them as long as possible, if there were no way to persuade Him to settle in their town forever. Yet they ask Him to leave as soon as possible—politely, it seems, but quite insistently. They do not deny the obvious or the miracle Jesus performed; perhaps they are even grateful to Him, but their gratitude does not prevent them from ushering Him out of town as quickly as possible.
The usual explanation is connected with the herd of pigs that perished in the sea and undoubtedly belonged to some local resident. The explanation is understandable but incomplete. Even a large herd, whose loss was unquestionably costly to its owner, seems a trifle compared with the power possessed by this Man who had appeared from nowhere. Enormous possibilities were evidently concealed here, yet it did not occur to anyone to approach Jesus with any request at all, as so often happened in the Jewish towns of Judea and Galilee.
The simplest, though rather formal, explanation comes down to the fact that these were not Jews but pagans who did not dare approach Jesus with requests. Yet their fear may have contained far more spiritual sobriety than the requests of believing Jews. Paradoxically, pagans sometimes understand better than believers in the One God—whether Yahwists, Jews, or Christians—that one must be very careful with God's power. When the townspeople learned of the miracle, they understood that they were in the presence of a Power as utterly unpredictable and uncontrollable as the Man who bore it. It would be better if the bearer of such a Power passed by, and did so as quickly as possible.
In their own way, these people were right: until a person has a stable and conscious relationship with God and with Christ, it is indeed unsafe to be in God's presence. At any moment it may reveal itself precisely as a Power, uncontrollable and unpredictable, from which it is moreover impossible either to flee or to protect oneself. Religious people sometimes lose some awareness of the reality of this Power. In their relations with it, they rely on their religiosity, hoping that this set of tools, if mastered well, is quite sufficient to regulate the action of God's power in their lives, or at least to avoid its attendant dangers.
Perhaps that is why religious Jews feel more at ease in Jesus' presence than pagans do. In reality, however, a religious person is in the same position here as a nonreligious one, although the former naturally has more illusions about himself than the latter. But illusions remain illusions, and they are of no use in the spiritual life.
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11:32 After Samuel, the prophets are properly mentioned. David also was a prophet; but he was a king too. The prophets - Elijah, Elisha, etc , including likewise the believers who lived with them.
11:33 David, in particular, subdued kingdoms.Samuel (not excluding the rest) wrought righteousness.The prophets, in general, obtained promises, both for themselves, and to deliver to others. Prophets also stopped the mouths of lions, as Daniel; and quenched the violence of fire, as Shadrach, Meshach, and Abednego. To these examples, whence the nature of faith clearly appears, those more ancient ones are subjoined, (by a transposition, and in an inverted order,) which receivelight from these. Jephthah escaped the edge of the sword; Samson out of weakness was made strong; Barak became valiant in fight; Gideon put to flight armies of the aliens.Faith animates to the most heroic enterprises, both civil and military. Faith overcomes all impediments effects the greatest things; attains to the very best; and inverts, by its miraculous power the very course of nature. Sa2 8:1, etc; Sa1 8:9, etc; Sa1 13:3, etc; Dan 6:22; Dan 3:27; Jdg 12:3; Jdg 15:19, etc; Jdg 16:28, etc; Jdg 4:14, etc; Jdg 7:21.
11:34 See note at Heb 11:33
11:35 Women - Naturally weak. Received their dead - Children.Others were tortured - From those who acted great things the apostle rises higher, to those who showed the power of faith by suffering. Not accepting deliverance - On sinful terms.That they might obtain a better resurrection - An higher reward, seeing the greater their sufferings the greater would be their glory. Ki1 17:22; Ki2 4:35
11:36 And others - The apostle seems here to pass on to recent examples.
11:37 They were sawn asunder - As, according to the tradition of the Jews, Isaiah was by Manasseh. Were tempted - Torments and death are mentioned alternately.Every way; by threatenings, reproaches, tortures, the variety of which cannot be expressed; and again by promises and allurements.
11:38 Of whom the world was not worthy - It did not deserve so great a blessing. They wandered - Being driven out from men.
11:39 And all these - Though they obtained a good testimony, Heb 11:2, yet did not receive the great promise, theheavenly inheritance.
11:40 God having provided some better thing for us - Namely, everlasting glory. That they might not be perfected without us - That is, that we might all be perfected together in heaven.