The Vision of Ezekiel & The Four Living Creatures of Revelation

April 8, 2024

In both the Old and New Testaments of the Holy Bible, do we come across the imagery of what is known as the vision of the four living creatures. For when gazing into the Old Testament book of the prophet Ezekiel, are we first faced with this most awesome vision of four heavenly beings with four faces each. In Ezekiel’s account the four living creatures possessed the likeness of that of the face of a man, and the face of a lion, the face of an ox, and also the face of an eagle (Ezekiel 1:10). Ezekiel’s vision, which occurred in Old Testament times, is nearly identical to the vision of St. John the Theologian, who wrote the New Testament book of Revelation several decades after the life and times of Jesus Christ. John describes his vision of the four living creatures as follows, “The first living creature was like a lion, the second living creature like a calf, the third living creature had a face like a man, and the fourth living creature was like a flying eagle” (Revelation 4:7). As we can clearly see, this scene from the New Testament book of Revelation mirrors that which is described in the Old Testament book of Ezekiel. The continuity of these two visions, one found in the Old Testament and the other being revealed in the New Testament, provides typological credibility to the Bible as a legitimate source of truth as a whole. For many prophecies written in the Old Testament find their fulfillment in the New Testament. The following presentation will be an attempt to link the two covenants of the Bible together, by comparing the vision of the Old Testament prophet Ezekiel, with the New Testament vision of the Revelation of St. John the Divine.

Beginning with Ezekiel’s vision, some background information concerning the prophet needs to be clearly addressed. First of all, it must be understood how Ezekiel received his vision in Babylon and not in Judea. For prophet Ezekiel was included among the Judeans who were taken captive by the Babylonian King Nebuchadnezzar II, during the first wave of the Jewish deportations to Babylon, beginning in the year 597 BC. In addition to holding the office of prophet, Ezekiel was also a priest stemming from the tribe of Levi. For the Levites were one of the twelve tribes of Israel, specially selected from among the twelve tribes, who presided over the religious administration of the nation of Israel, such as in the ritual of animal sacrifice. Also, Ezekiel himself writes how he was by the river Chebar when the heavens were opened, and he saw the visions of God (Ezekiel 1:1). Now the Chebar River is believed to have been a tributary of the Euphrates River located in the region of Mesopotamia, which is in modern-day Iraq, but today the exact location of the ancient River Chebar is not definitively known. But what is known, is that the hand of the LORD was upon Ezekiel, and it was there in Babylon where he has his vision.

Although the vision of the four heavenly beings with four faces that Ezekiel experienced is similar to that of St. John’s vision of the four living creatures in Revelation, there are in fact a couple of distinct differences between these two analogous accounts. For instance, the four living creatures in Ezekiel’s vision moved about in a number of different directions by a supernatural power which is described as a wheel within a wheel (Ezekiel 1:15-21). However, in the book of Revelation the four living creatures do not move about at all, but rather remain stationary before the throne of God in heaven (Revelation 4:6). Also, Ezekiel describes the appearance of each of the four living creatures as having the form of a man but with four differing faces. While on the other hand, St. John describes the appearances of the four living creatures as having one complete form each, along with only one face each. A singular face which naturally corresponds to the same type of the particular body of each individual creature. So, now that we have covered some of the differences held between these two visions, let us begin to look more intently into their similarities as we continue with our survey of this quite unique and fascinating Biblical typology.

When comparing the four living creatures in Ezekiel’s vision with the four living creatures in John’s vision we see that in both visions the living creatures have more than one pair of wings. However, in Ezekiel’s vision the four living creatures are described as having four wings each, while the four living creatures in John’s vision are described as having six wings each. Though this factor between the two visions is not an exact match, these characteristics concerning the number of wings does indeed bear a resemblance when comparing these two Biblical accounts to one another. Another parallel between the two visions is that in both accounts the four living creatures are described as being full of eyes. The symbolism of these celestial beings as being “full of eyes” can be interpreted as the attributes of wisdom and discernment, as well as signifying their ability to see and comprehend everything, including the mysteries of the hidden or spiritual realms. But the most striking similarity concerning these two visions has to do with the physical characteristics of the four living creatures. For in both Ezekiel and Revelation the four living creatures are described as having the likeness of a man, a lion, an ox, and an eagle. Let us turn now and breakdown in further detail the symbolism and significance of each of the four faces of the four living creatures.

The face of a man, or human, on one of the living creatures symbolizes humanity or mankind. It represents the aspect of creation that reflects God’s image and signifies the role of humanity in creation and its relationship with the divine. The lion represents strength, power, and royalty. It symbolizes majesty, leadership, and courage. The symbolism of the lion could also be associated with Jesus Christ, as He is described elsewhere in Revelation as the Lion of Judah (Revelation 5:5). The ox or calf symbolizes service, sacrifice, and labor. It represents hard work, endurance, and humble service. The eagle symbolizes swiftness, vision, and spiritual elevation. It represents soaring towards the heavens, spiritual insight, and divine perspective. The eagle is often associated with God’s providential care and protection. Overall, the combination of these four living creatures with their unique attributes and symbolism is believed to convey a holistic representation of different aspects of creation, divine qualities, and spiritual realities. Together, they reflect the multifaceted nature of God’s creation and the diverse roles and characteristics found within it.

The four living creatures described in the books of Ezekiel and Revelation carry rich symbolism that conveys various spiritual meanings. In Greek Orthodox theology each of the four living creatures is representative of the four Evangelists who wrote the four Gospels in the New Testament. The association between the living creatures and the Evangelists is based on the attributes and symbolism traditionally assigned to each one of them. For example, The Gospel of Matthew is often represented by a winged man or angel, symbolizing Christ’s incarnation and human nature. This is comparable to the human face of the living creatures, emphasizing the humanity of Jesus. The Gospel of Mark is associated with a lion, symbolizing strength and courage. This aligns with the lion imagery among the living creatures, signifying the powerful proclamation of the Gospel message. The Gospel of Luke is linked to an ox or calf, representing service and sacrifice. This corresponds to the ox symbolism among the living creatures, highlighting themes of service and humility. The Gospel of John is often represented by an eagle, symbolizing high spiritual insight and divine perspective. This parallels the eagle imagery among the living creatures, emphasizing spiritual elevation and profound understanding.

In conclusion, the imagery of the four living creatures in both visions symbolizes various attributes such as strength, service, sacrifice, spirituality, and insight. Though both visions appear similar, they also have their differences. Such as how the creatures in Ezekiel’s vision are associated with a divine chariot, while the creatures in Revelation’s vision are part of the heavenly scene around God’s throne. Additionally, the heavenly beings in Ezekiel are not recorded as speaking, while the living creatures of Revelation continuously, day and night, never cease to say, “Holy, holy, holy is the Lord God Almighty…” (Revelation 4:8). Also, the association between the four living creatures in Revelation and the four Evangelists who wrote the Gospels is a way to connect the heavenly vision described in Revelation with the earthly mission of the Evangelists in proclaiming the message of Jesus Christ. It emphasizes the harmony and unity of the Gospel message as conveyed by these inspired writers. In summation, while both the visions of Ezekiel and Revelation share common themes of divine presence, symbolism, and worship, they also exhibit distinct characteristics and emphasize different aspects of the spiritual significance of each of the four living creatures.

 

References:

Ancient Faith Study Bible. (Nashville, Tennessee: Holman Bible Publishers, 2019).

Holy Apostles Convent. The Lives of the Holy Prophets. (Buena Vista, CO: Holy Apostles Convent, 1998).

Nelson. The Holy Bible, New King James Version. (Nashville, Tennessee: Thomas Nelson, Inc., 1984).

Orthodox Study Bible (Elk Grove, CA: St. Athanasius Academy of Orthodox Theology, 2008).

Zondervan. The Holy Bible, King James Version. (Grand Rapids, Michigan: Zondervan, 2009).

St. John the Revelator

March 4, 2024

The book of the Revelation of St. John the Divine, also known as the Apocalypse, is the last book of the Holy Bible bringing the New Testament canon to a close. Though the book of Revelation is a well known text, both to believer and atheist alike, the identity of its author has been the subject of debate amongst Biblical scholars for centuries. The Orthodox Church maintains that the author of Revelation is none other than St. John the Theologian, that most beloved disciple of our Lord Jesus Christ, who as tradition holds also wrote the Gospel of John as well as the three Epistles of St. John included within the scriptures which comprise the New Testament. On the other hand, many Protestant Bible scholars do not agree that the author of Revelation is St. John the Apostle of Christ, but rather attribute the authorship of Revelation to a different figure known as John of Patmos. Since the writer of Revelation identifies himself simply as John, and does not overtly express any personal association linking himself with John the Apostle, this specific factor in the text has in turn led certain Protestant Christian theologians to conclude that the John who Jesus loved, and the John of Patmos are in fact two different people. Protestants have labeled the author of Revelation as John of Patmos by sighting the opening verses of the Apocalypse, where the writer provides his name along with the location of where he received his vision. For it would seem that John recorded the Revelation while he was in exile on the Greek island of Patmos, which is situated just off the west coast of modern-day Turkey in the Aegean Sea. The focus of this presentation will not solely strive to identify the author of Revelation, but will also provide the historical background surrounding the events which influenced the writing of this most awesome of prophetic books. That being said, this work will not attempt to interpret the signs and symbols of Revelation, but rather serve as a guide pertaining to the things which have in fact been revealed concerning specific elements within John’s vision as a whole.

As previously mentioned, John wrote the book of Revelation while he was on the Greek island of Patmos. Tradition holds that John was in exile on this island, serving a prison sentence. Though John does not explicitly say that he was in bonds or imprisoned, it can be understood from what he did say that he was in fact serving time. John states how he was on Patmos, “for the word of God, and for the testimony of Jesus Christ” (Revelation 1:9). For during the time when John wrote Revelation, the preaching and practicing of Christianity was illegal in the Roman Empire, a crime which carried with it the punishment of imprisonment or even the penalty of death. So, when John writes how he was on Patmos for the word of God we can safely surmise that he was certainly incarcerated for bearing witness to, and for his personal testimony of, the Lord Jesus Christ. It is also traditionally believed that John received and recorded the Revelation around the year 95 AD. During this time Rome was ruled by the emperor Domitian, who was known for his persecution of Christians. So, from what we read in the Bible, and what we are told from tradition, and by what we also learn from the accepted historical record, it is unmistakably evident that John was indeed persecuted and in exile on Patmos for his faith in Jesus Christ.

Now in the opening verse of the Apocalypse it is written how the Revelation was initially given to Jesus Christ by God the Father and that Jesus sent and signified it by His angel unto His servant John (Revelation 1:1). What is important to note here is that even though this vision is known as the Revelation of Jesus Christ, it originates with God the Father. This reveals that Jesus, the Son of God, is obedient to God the Father in all things and only speaks when He is prompted to by His Father. Evidence concerning Christ’s perfect obedience to God is found elsewhere in the New Testament when Jesus explains that He only speaks to the world from that which He has heard from His Father, the One who sent Him (John 8:26). A further example of God the Son displaying blessed obedience to God the Father, is found during the night in which Jesus was betrayed. For in the Garden of Gethsemane, when Christ was deep in prayer knowing that He was about to suffer the shameful death of crucifixion, He firstly implored the Father that He not die in such a way, but finally accepted the will of God and was obedient to His Father unto death, even the death of the cross (Philippians 2:8). By studying Christ’s perfect example of obedience towards the will of God, are we Christians faced with a living witness which clearly demonstrates how we should live our lives in accordance with the commandments and statutes of the Almighty God.

Returning to St. John and the Revelation, we witness first and foremost how John is commanded to write unto seven Churches which are in Asia. Now when the term “Asia” is written in the New Testament, it is not referring to China or the Far East, but rather signifies the territories which fall within the borders of the modern day country of Turkey. However, during the time when the New Testament was written the Republic of Turkey did not yet exist, but instead these areas were once included as parts of the Roman Empire. And this Roman province which straddled both East and West, and which would also become a major hub for the Christian faith, is historically known as Asia Minor. For in the centuries following the legalization of Christianity, the land of Asia Minor would emerge as the seat of the Christian Byzantine Empire, and take root as the geographical wellspring of Orthodox Christian spirituality. The fact that Christ chose to send letters to the Churches of Asia Minor, and not to Greece nor even to the Holy Land, further reveals how the faith of Jesus must have been strongly embraced by the people of Asia Minor going all the way back to the very inception of Apostolic Christianity.

One of the seven Churches of Asia, which Christ through John sent a letter to, was the Church of Ephesus. Tradition says that John traveled to Ephesus as part of his missionary work and to oversee the growing Christian community there. Though initially reluctant, John obediently traveled to Ephesus after the death of the Virgin Mary, whom he took care of until her passing. During his time in Ephesus John defeated the demon which dwelt in the temple of Artemis. For through John’s fervent prayer the idol of Artemis was toppled and destroyed, as was the entire temple dedicated to Artemis. Because of this great miracle many in Ephesus became Christians, but others rejected Christ and complained to the government and slandered John before the emperor. Domitian then had John arrested and sent to Rome where he was severely beaten for his confession of Jesus as Lord and God. John was also forced to drink poison, but it did not harm him. Thus the promise which Christ made to His disciples saying, how they would not at all be hurt by drinking anything deadly, was fulfilled (Mark 16:18). John was then cast into a cauldron of boiling hot oil, but again he was miraculously protected by the Lord whom he loved, and emerged from the boiling oil completely unharmed. As witnesses to this awesome miracle the people were deeply moved, and cried out saying: “Great is the God of the Christians!” The Roman ruler who now believed John to be an immortal dared not torture him any further, but instead exiled him to the island of Patmos. And it was at this place and time when St. John received the Revelation of Jesus Christ.

Several ancient Church writers such as Clement of Alexandria, Origen, and Eusebius all firmly confess that is was indeed the Apostle John the Theologian who wrote the Revelation. So, from such a unanimous declaration coming from the Fathers of the early Church, Christians today should also accept that it was the Apostle John who wrote the Revelation, and should not confuse St. John with some other random person named John as Protestant theologians teach. The cave where St. John received the Revelation has been preserved, with a Greek Orthodox Monastery built over it marking the location of John’s vision. Known as the Cave of the Apocalypse, this sacred site has been transformed into a small church dedicated to St. John the Theologian. Tradition also tells us that after recording the Revelation, St. John managed to leave Patmos and returned to Ephesus. There at Ephesus St. John lived out the rest of his days in prayer and fasting. It is also traditionally believed that towards the end of his life, the elderly John instructed his disciples to dig a grave for him in the shape of a cross. Still alive, John went into the grave and told his disciples to cover him with earth up to his neck, and then to complete the burial by placing a thin cloth over his face. When others in the city began to ask his disciples where John was, they brought them to his place of burial, but John was not there. Then the words of Christ concerning John came to their remembrance: “If I will that he tarry till I come, what is that to thee?” (John 21:22). Overwhelmed by this heavenly wonder his disciples gave glory to the All Holy Trinity for performing such an awesome miracle. And even though this sign transpired nearly 2,000 years ago, its impact is still felt today. For even up to modern times, each year on the eighth of May, a fragrant myrrh issues up from St. John’s grave. Marking a portion of God’s very creation with an ever recurring testament to the holiness of the mystic, John the Revelator.

 

References:

Holy Apostles Convent. The Lives of the Holy Apostles. (Buena Vista, CO: Holy Apostles Convent, 2019).

Zondervan. The Holy Bible, King James Version. (Grand Rapids, Michigan: Zondervan, 2009).

“The Bible Speech” by His Imperial Majesty Haile Selassie I Emperor of Ethiopia

February 16, 2024

The following presentation is taken directly from “The Liturgy Book of The Ethiopian Orthodox Tewahedo Church,” reprinted and re-published in a new edition by the Lion of Judah Society. Imperial permission granted in advance.

“We in Ethiopia have one of the oldest versions of the Bible, but however old the version may be, in whatever language it might be written, the Word remains the same. It transcends all boundaries of empires and all conceptions of race. It is eternal.

“No doubt you all remember reading in the Acts of the Apostles how Philip baptized the Ethiopian official. He is the first Ethiopian on record to have followed Christ, and from that day onwards the Word of God has continued to grow in the hearts of Ethiopians. And I might say for myself that from early childhood I was taught to appreciate the Bible, and my love for it increases with the passage of time…

“Because of this personal experience in the goodness of the Bible, I was resolved that all my countrymen should also share its great blessing, and that by reading the Bible they should find truth for themselves. Therefore I caused a new translation to be made from our ancient language into the language which the old and the young understood and spoke.

“Today man sees all his hopes and aspirations crumbling before him. He is perplexed and knows not whither he is drifting. But he must realize that the Bible is his refuge and the rallying point for all humanity. In it man will find the solutions to his present difficulties and guidance for this future action, and unless he accepts with clear conscience the Bible and its great message, he cannot hope for salvation. For my part I glory in the Bible.”

 

References:

The Lion of Judah Society. The Liturgy Book of The Ethiopian Orthodox Tewahedo Church. (The Lion of Judah Society, 2012).

Is Mecca Mentioned in The Bible?

January 15, 2024

In the world of Islamic scholarship, many learned Muslim men have claimed that Mecca (the most holy city of Islam) is mentioned in the Bible. And these Muslim scholars cite the 84th chapter of the book of Psalms, located in the Old Testament, as the basis for their argument. For in Psalms 84:6, it is written, “Who passing through the valley of Baca make it a well; the rain also filleth the pools.” Now the key word in this Biblical verse is “Baca,” which, when translated from the original Hebrew into English, means “weeping.” However, the actual meaning of the Arabic word “Mecca” may not in fact mean “weeping,” yet this has not deterred the scholars of Islam from turning to the Qur’an in order to substantiate their claims. For in the 3rd surah of the Qur’an titled Aal-i-Imraan verse 96, it is explained as saying, “Indeed, the first House [of worship] established for mankind was that at Makkah – blessed and a guidance for the worlds” (Qur’an, Aal-i-Imraan, 3:96). Now the exact phonetic form for “Mecca” in the Qur’an in 3:96 is pronounced as”Bakkah” with a b and not with an m. But this slight linguistic deviation is explained away by Muslim scholars as they point out how during the time of Muhammad, in the southern half of the Arabian Peninsula, the b and the m (in the dialect of the Arabic spoken then and there) were interchangeable. Thus, these aggravating factors spark confidence in the hearts of the Muslims as to the legitimacy of the Qur’an as the authoritative word of God and to the religion of Islam as the only genuine faith. That being said, the following presentation will not be an attempt to defend or support Islam, but rather it will serve as an objective study into Islamic claims, function as an intellectual exercise into linguistics, and most importantly it will be guided by an Orthodox Christian understanding of the scriptures.

Now, in the various translations of the Hebrew Bible into English, it is interesting to note that the Hebrew word “Baca” (written in Psalms 84:6) is left untranslated into its English counterpart. However, as we have already discussed, the Hebrew word “baca” or “baka” is commonly translated into English as “weeping.” Furthermore, there are other instances in the Old Testament where “baka” is used, but not all translations associate it with the English equivalent of “weeping.” For example, in II Samuel 5:23-24, the original Hebrew does use “weeping” to describe a certain type of tree. However, in the King James Version (KJV), these “weeping” trees are translated as “mulberry” trees and in the New International Version (NIV), they are referred to as “balsam” trees. In I Chronicles 14:13-16, we encounter “baka” trees again, and similarly, the original Hebrew translates them as weeping trees. However, the King James Version translates them as mulberry trees, and the NIV as balsam trees. Interestingly, in the Greek Septuagint, the trees mentioned in I Chronicles are referred to as pear trees, even though the Septuagint uses the word “weeping” in II Samuel, just like the original Hebrew. But to further expand upon the significance of the valley of Baca, its relationship with weeping, and how it ties into the territory of Mecca, we must first examine the properties of the baka or balsam tree.

Regarding the valley of Baca mentioned in Psalms 84:6, it is widely accepted that this valley is associated with weeping. However, due to the poetic language used in the Psalms, it is possible that this valley of weeping carries with it a metaphorical or figurative meaning and may not specifically refer to a physical location. Nevertheless, in eastern Lebanon, which shares a border with the Holy Land, there is a fertile agricultural region known as the Bekaa Valley. While the Arabic word “Bekaa” sounds similar to the Hebrew word “Baca,” we cannot definitively claim that the Bekaa Valley in Lebanon is synonymous with the “valley of Baca” mentioned in the Bible. On the other hand, it is certain that the balsam tree grows in and is native to the region of Israel/Palestine. Historical records and accounts suggest that the balsam tree may have also grown in the areas surrounding Mecca at some point in history. The balsam tree is renowned for producing a resin with aromatic and medicinal properties, and is referred to as the “Balm of Gilead” in the book of Jeremiah 8:22. This resin was also a highly valued commodity in ancient times. Considering the balsam tree’s ability to emit a moist substance it is appropriately categorized as a weeping tree, and because of this it can also be easily understood why the valley of Baca (or balsam) means the place of weeping.

As we have already established, the holy Muslim city of Mecca is referenced in the Qur’an in surah Aal-i-Imran (3:96). Additionally, the name Mecca is also mentioned in the 48th surah of the Qur’an, titled Al-Fath, in verse 24 (48:24). Now, what is important for English-speaking people to know is that the word “Mecca” has an official English spelling used by the government of Saudi Arabia, which differs from how it is commonly spelled by non-Muslim Westerners. Instead of spelling it as “M-E-C-C-A,” the proper English transliteration is spelled as “M-A-K-K-A-H,” which is a more accurate pronunciation derived from the original Arabic. By considering this pronunciation, it becomes more evident why Muslims attribute the Hebrew term “Baca” as the equivalent to the Arabic “Makkah,” thus supporting the Islamic claim that Mecca (or Makkah) is indeed mentioned in the Holy Bible. It is also interesting to note the phonetic similarity between the Hebrew name “Micah,” a prophet in the Old Testament, and the Arabic name “Mecca.” Although Micah and Mecca are not an exact match, their similarity demonstrates the linguistic familiarity held between the Hebrew of the Bible and the Arabic of the Qur’an.

Based on the available information, it is reasonable to interpret the Biblical term “valley of Baca” as the “valley of weeping.” However, there are two possible interpretations to consider. On one hand, the valley of weeping may have allegorical significance. On the other hand, “Baca” in the Bible could be synonymous with the Muslim city of Mecca. In the Bible, when it describes people passing through the valley of Baca, Muslims may interpret this as pilgrims on Hajj walking around the Kaaba, the holiest structure in Islam. Biblically speaking, the Psalmist uses the valley of Baca as a symbolic representation of individuals who navigate a difficult and sorrowful path in life. Conversely, Muslims associate the name of this valley with a literal indication of a dry and arid region, similar to the conditions found in and surrounding Mecca. Consequently, it is up to those seeking the truth to determine whether the Arabic word Mecca is indeed mentioned in the Bible or if the Hebrew word Baca is merely a linguistic coincidence when compared to other similar-sounding words and phrases found within the Semitic languages of Hebrew and Arabic.

 

References:

Brenton. The Septuagint with Apocrypha: Greek and English. (London: Samuel Bagster & Sons, Ltd., 1851).

Green, J.P. The Interlinear Hebrew-Greek-English Bible. (Lafayette, IN: Sovereign Grace Publishers, 2000).

Maulana Muhammad Ali. The Holy Qur’an with English Translation and Commentary.(Dublin, Ohio: Ahmadiyya Anjuman Isha’at Islam Lahore Inc., 2002).

Strong, J. The New Strong’s Expanded Exhaustive Concordance of the Bible. (Nashville, Tennessee: Thomas Nelson, Inc., 2010).

The Jewish Publication Society of America. The Holy Scriptures, According to the Masoretic Text. (Philadelphia, PA: The Jewish Publication Society of America, 1917).

Zondervan. The Holy Bible, King James Version. (Grand Rapids, Michigan: Zondervan, 2009).

Zondervan. The NIV Study Bible. (Grand Rapids, Michigan: Zondervan, 1995).

The Gadarene Demoniac

December 4, 2023

During the days when our most precious Lord and Savior Jesus Christ walked upon the earth, by His descent from heaven and through His incarnation from the most blessed Virgin Mary, did the Son and Word of God not only preach the good news of salvation, but He also performed many miracles such as the healing of the sick, the granting of sight to the blind, and He even spiritually liberated those possessed with unclean spirits. One such example, taken from the holy Gospels, where Christ delivers someone severely troubled by demonic possession, is known as the story of the Gadarene Demoniac. This story of a man possessed with many unclean spirits is found in the 5th chapter of the Gospel according to St. Mark, and it is also found in the 8th chapter of the Gospel according to St. Luke. Though this story is told in two separate books, the accounts concerning the Gadarene Demoniac are nearly identical in both of these Gospels. For in each version of the story do we see the demon revealing it’s name as “Legion,” because many evil spirits were in control of this poor man’s soul and body. Jesus would ultimately cast out the devils living in the man and send these unclean spirits into a herd of swine that were feeding nearby. In the following presentation we will examine the significance of the name “Legion” and explore the possibilities of why the Lord allowed these unclean spirits to enter a herd of unclean animals, and explain the reason why Jesus instructed the man whom He delivered to spread this miracle, whereas at all other times Christ told the people whom He healed to keep these miracles a secret.

As the story begins, Jesus and His disciples arrive at the other side of the Sea of Galilee and enter the country of the Gadarenes. Now the exact location of the Gadarenes is a subject of debate among scholars. However, it is generally believed to have been situated on the eastern shore of the Sea of Galilee, in the vicinity of modern-day Kursi in northern Israel. This area, known as the Decapolis (a group of ten cities), was predominantly inhabited by Gentiles during the time of Christ. It is also worth noting that the Gadarenes themselves were most likely an ethnic group or a people associated with the region rather than belonging to a specific country. The term “Gadarenes” therefore primarily refers to the inhabitants of the area rather than describing this territory as a municipal entity. Continuing with the Gospel story, do we see that no sooner had Jesus and the disciples embarked upon this region when they were met by a man coming out of the tombs, who was possessed with an unclean spirit (Mark 5:1, 2). The Bible goes on to illustrate how this demon possessed man lived among the tombs, wore no clothes, and could not be tamed. For when he was bound with chains and shackles, this man had the supernatural strength to pull apart the chains and break the shackles. And each day and each night was he in the tombs and in the mountains crying out, and he also had the habit of cutting himself with stones. Overall this poor person was greatly suffering in a most terrible condition.

After the Lord encountered the demon possessed man, Jesus went on to have a short dialog with the devil living inside the man, where the demon reveals that it’s name is, “Legion: for we are many” (Mark 5:9). Since the unclean spirit here calls himself “Legion” this has led many scholars to conclude that there were many demons in possession of the man and not just one. In fact during the time of Christ, when Judea was occupied by the Roman Empire, a legion was referred to as a military rank nominally composed of 6,000 soldiers. So if the demons living inside the man were called Legion, then this poor soul may have been possessed by 6,000 evil spirits! Now during this conversation between Christ and the demons, these unclean spirits beg the Lord not to send them into the abyss, but into a great herd of swine that were feeding nearby. Jesus gave them permission, “…and the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand;) and were choked in the sea (Mark 5:13). Now according to the Law of Moses pigs are unclean animals and were forbidden to be eaten of by the children of Israel. The Bible also describes the “Legion” in Mark 5 as an unclean spirit. So the fact that an unclean spirit desired to possess the flesh of an unclean animal, keenly demonstrates the carnal depravity of the demons.

What is interesting to consider here is how the devils had no authority to enter the swine by their own will, but only after they were granted to possess the pigs by the Lord’s permission. This demonstrates that nothing ever happens in this world without God either willing something to happen, or allowing something to happen. Though the righteous judgments of the Lord may stand outside of the realm of human understanding, us mortals can be assured that God is love and has our best interests in mind, even if it appears that at times God is being unfair towards His creation. Remember there are consequences for our actions and what we reap is what we sow. So in the end it is us sinners who are truly to blame for our own mistakes and shortcomings which cause us to suffer, and the blame should not be shifted towards God. However, we should also remember that the Lord is merciful, so what looks like a curse may in fact be a blessing in disguise. Going further, when a person experiences an injustice this is considered by the Saints to be a very great thing. For as St. Paisios the Athonite said, “there is nothing sweeter, than to suffer injustice.” Just as Christ Himself suffered and was crucified, so too did he rise gloriously from the dead. And if we too are patient in our own afflictions, then can we be comforted with the confidence that we will also enjoy a better resurrection.

Returning to the healing of the Gadarene Demoniac, it must be understood how Christ did not allow the man to be one of His disciples, but instead instructed the man to go home to his friends, and to tell everyone of all the great things that the Lord had done for him, and how God had compassion on him. The man in turn was obedient to the Lord’s instructions and published to all those in Decapolis the great things that Jesus had done for him, and all the people marveled (Mark 5:19, 20). What is most unusual concerning this particular miracle however, is that Christ told the man to tell others about it, when at all other times Jesus instructed those He healed to keep the miracle a secret. However, as Christians we do know how great a sin it is to deny Christ. So the fact that the man confessed Christ openly, especially to a people who didn’t want Jesus in their country, then it is revealed how blessed this man was, who just previously had been suffering in an unbelievably wretched condition. For instead of denying Christ the man confessed Christ, even before a people who were against Christ (Mark 5:17).

In conclusion, from what we have covered in this story of the Gadarene Demoniac, it is evident that the forces of evil are powerless before the almighty authority of the Lord Jesus Christ. For after Christ rose from the dead, He informed His disciples that all power in heaven and in the earth has been given unto Him (Matthew 28:18). Just as the demons could not enter the herd of pigs without Christ’s permission, so too does nothing happen in this life without the Lord either willing it or allowing it to happen. God is love, but He is also a judge, so we humans shouldn’t take the mercy and compassion of the Lord lightly. God is our Father and deserves respect. Just as God has commanded us to honor our earthly parents, so should we humans also render the proper adoration and obedience towards our heavenly Father. Also, as Christians we should always display the courage of confessing Christ when necessary, even before people who are opposed to Christ. The Gadarene Demoniac shines as a praise worthy example of what it means to confess Christ in a situation where doing so wasn’t the popular thing. Young Christians living in modern society may be hesitant to confess Christ openly, in the fear of being mocked, ridiculed, or laughed at. However, when a man is not ashamed of Christ, then Christ is not ashamed of him. For the martyrs even chose death rather than to deny Christ and live. So let us who consider ourselves Christians always be ready to confess Jesus even when doing so is unpopular. For the scripture saith, Whosoever believeth on Him shall not be ashamed (Romans 10:11).

 

References:

Ancient Faith Study Bible. (Nashville, Tennessee: Holman Bible Publishers, 2019).

Orthodox Study Bible (Elk Grove, CA:St. Athanasius Academy of Orthodox Theology, 2008).

Zondervan. The Holy Bible, King James Version. (Grand Rapids, Michigan: Zondervan, 2009).