And, behold. The third of the stages (Matthew 8:29, Matthew 8:32) in this incident that were apparent to all. The whole city; i.e. Khersa, from the parallel passages (Matthew 8:28, note); all the city (Revised Version, though a similar phrase is not altered in Matthew 8:32); πᾶσα ἡπόλις. Not really less comprehensive, but giving a less vivid representation of one united body than ὅλη ἡπόλις (Mark 1:33, and especially Luke 8:39); cf. Matthew 4:23, Matthew 4:24, ἐν ὅλῃ τῇ γαλιλαία εἰς ὅλην τὴν συριάν. Came out to meet Jesus. A distance of half a mile or so would satisfy the expression. The true reading, ὑπάντησιν (also Matthew 25:1; John 12:13), would seem to suggest the closest proximity (cf. Bishop Lightfoot on ὑπεναντίος, Colossians 2:14), while ἀπάντησιν (Matthew 25:6; Acts 28:15; 1 Thessalonians 4:17) connotes a, contrast to the place left. συνάντησιν, again (Textus Receptus here, and John 12:13, D, el.), emphasizes the thought of companionship. And when they saw him, they besought him that he would depart out of their coasts; from their borders (Revised Version). These Gerasenes, vexed at the loss of wealth, felt, like the demoniacs, that there was nothing in common between themselves and Jesus, but, unlike them, showed no consciousness of sin. Without this he could do nothing for them, so he granted their request (Matthew 9:1). St. Peter also once bade Jesus depart (Luke 5:8), but his reason, "for I am a sinful man, O Lord," showed a heartfelt desire after the deepest union with him. With the ungranted request of the man to remain with Jesus, and his subsequent preaching to these Gerasenes and others (parallel passages), St. Matthew does not concern himself.
HOMILETICS