Bible Commentaries
Mark 5

Verses 1-43

1-17 Compare Matthew 8:28-34; Luke 8:26,37.

This thrice-told story shows the fiercest display of the enemy's power entirely subject to the Lord. Mark dwells more fully than Matthew on the desperate condition of the man, in accord with the scope of this account in which service rendered to man is portrayed.

1 The name of this place is so variously given in the MSS. that we have appealed to the topography of the country to settle it, and come to the same conclusion as the editor of Sinaiticus (S2), Alexandrinus has it Gadarenes, Vaticanus has Gerasenes, as also Sinaiticus,

before being edited. This is probably a variant of Gergesenes. Gadara was a well-known Greek city, celebrated for its temples, its theater, and its warm baths, but it was several hours distant from the southern shore of lake Galilee. The little town of Gergesa, the ruins of which the Arabs call Chersa, is "on the other side" from Galilee, and is the only part of the shore line which combines all the features necessary to the narrative. A steep mountain dips almost immediately into the lake, with hardly any beach, Tombs are cut in the rock above the city. Every natural feature accords with the inspired account. Hence we have chosen Gergesenes as the true reading.

8 It is the unusual which should strike us in each of our Lord's signs and miracles, for therein lies the special lesson each of His recorded acts is intended to teach. Here we find a man obsessed with many demons, who do not come out at His first command, and they are sent into the sea. On another occasion the Lord speaks of Israel at the end time as possessing seven times as many demons as formerly (Matthew 12:43-45). Their last state will be much worse than their first. This is suggested here by the legion of demons who infested the unfortunate demoniac. A Roman legion was about six thousand strong. Israel has kept herself from idolatry for many a century, but when the great image is set up, many will worship the wild beast (Revelation 13:8). The first proclamation of the kingdom is unheeded even as His first charge to the legion who were in the demoniac. But subsequently they find their way into the sea, just as

Satan will be sent into the abyss.

15 The previous condition of the demoniac, restless, insubordinate, self-torturing, corresponds to their history under the law. The chains and fetters of the law never were strong enough to hold them. They were often engaged in insane internecine wars among themselves. Judah was fighting against Israel, one party was pitted against another, and to this very day they are inclined to torture themselves. What a change when they, like the demoniac, find rest and righteousness and reason at His feet in the day of the Lord!

16 It is quite probable that there were other herds of hogs being kept contrary to the law, and that their owners feared that they, also, would be destroyed if the Lord remained in that country. It will be noted that the Lord's purpose was to send the demons into the abyss, but they begged to go into the hogs. He only gave His permission, for it was not apart of His mission at this time to enforce the law of Moses. Yet, by that inscrutable law of God which always conspires to carry out His will, both the keepers of the hogs and the demons were judged in accord with His purpose.

18-20 Compare Luke 8:38-39.

18 Though they did not desire the Lord's presence in that region, He did not leave them without a witness, but sends the demoniac back among them to bear testimony to His mercy. Decapolis was a considerable district in the allotment of Manasseh, reaching as far as Syria,

embracing ten cities of some size, the largest, according to Josephus, being Scythopolis (Wars of the Jews, 3, 9, 7). Gadara, Hippo, and Pella were also of the number.

21-24 Compare Matthew 9:1; Matthew 9:18-19; Luke 8:41-42.

22 Again we are treated to a delightful presentation of the course of the kingdom proclamation in an aspect hitherto untouched. The redemption of Israel in Egypt was by blood and by power. They were shielded from God's judgments by the blood on the door posts (Exodus 12:7). They were delivered from Pharaoh by the waters of the Red Sea. It is possible to have one without the other. The lack of response has made it evident that there will be some delay in the setting up of the kingdom. This is pictured by the time it took Him to reach the home of Jairus. But during the interval He gives us a type of blood redemption. While Israel as a nation lies dead, awaiting His coming, a remnant from among them, who, by faith, come into vital contact with His righteousness, receive the salvation of their souls long before His return in power to raise the nation from death.

25-34 Compare Matthew 9:20-22; Luke 8:43-48 Leviticus 15:19-27.

26 Israel had many physicians that promised to cure her. The various sects, such as the Pharisees, Sadducees and Essenes, all claimed to have a sovereign remedy for her ills. Time after time a saviour arose to deliver her from her enemies, but it always led to more bloodshed and severer tyranny. The difference between this woman and the crowd which jostled Him and crowded Him on all sides was a conscious knowledge of her uncleanness according to the law and her faith. They could come into violent collision with Him and receive no benefit. She barely came into contact with His cloak and instantly received the boon which she craved. So today, His grace abounds to those who know their need. The time and method and character of her salvation are most significant at this juncture in our Lord's ministry. It is, perhaps, the clearest intimation yet given that, while the nation will linger and die, and cannot be raised until His return, a remnant among them will have faith for the salvation which comes by blood, and know the blessedness and power of a personal contact with the Christ Who has not yet arrived at His intended goal-the resurrection of Israel. Meanwhile, as in Lazarus' case, the delay is fatal. All hope of saving the life of the little girl is gone. He told His disciples that Lazarus was reposing. So here He tells them she is drowsing. He views it from the divine side, but they from the human. To the God of resurrection death is no more than sleep. His voice can as easily rouse the dead as we can awaken those who are slumbering. There is a sharp contrast between these two miracles in all their details, all of which are suggestive of the differences between the salvation which comes to the faithful before His future advent and that which He will bring with Him when He comes. In one case there was diffident yet insistent faith, and the salvation is definitely founded on it. In the other, the little girl was beyond believing, and her father's faith was feeble, while the attendants were plainly dubious. In the former the woman pressed through the throng to reach Him. She comes to Christ. In the latter He goes to the little girl. Christ comes to her. In the former the healing is instantaneous. Such was the salvation by faith through His blood which His disciples enjoyed even though the kingdom did not come. In the latter the blessing was delayed until His arrival. Such will be the case when Christ comes again to restore all that the prophets have foretold. We do not in the least lose our appreciation of His power and mercy as displayed in these signs when we see in them an intimation of much greater and more glorious achievements. To "apply" them to His present work of grace can only lead to confusion. Much of the action can have no proper parallel in His dealings with sinners today. He does not expect the sinner to come to Him. He actually prays the sinner to be conciliated (2 Corinthians 5:20). He does not delay conferring salvation until His coming. All these things are significant only when we associate them with the future course of the kingdom proclamation which He was then preaching.

35-37 Compare Luke 8:49-50.

38-43 Compare Matthew 9:23-36; Luke 8:51-56.

1-4 Compare Matthew 13:53-57; Luke 4:16-30.