The Preaching Ministry of Jesus Christ Mar 1:14 to Mar 13:37 describes the preaching ministry of the Lord Jesus Christ as well as the miracles that accompanying the proclamation of the Gospel. His public ministry can be divided into sections that reflect God’s divine plan of redemption being fulfilled in Jesus’s life.

Outline Here is a proposed outline:

1. Indoctrination – The Preaching of Jesus Christ in Galilee Mar 1:14 to Mar 4:34

2. Divine Service Training the Twelve in Galilee Mar 4:35 to Mar 6:13

3. Perseverance: Preaching against Man’s Traditions Mar 6:14 to Mar 7:23

4. Perseverance – Beyond Galilee Mar 7:24 to Mar 9:50

5. Glorification – In Route to and in Jerusalem Mar 10:1 to Mar 13:37

Fuente: Everett’s Study Notes on the Holy Scriptures

Narrative: Demonstrating Preaching and Miracles In Mar 4:35 to Mar 5:43 Jesus trains His disciples for divine service first by example. After seeing how Jesus’ ministry grew and increased through the preaching of the Gospel with signs following (Mar 1:14 to Mar 3:35), and after hearing Jesus teach in parables about the characteristics of the Kingdom of God when the Word of God is preached (Mar 4:1-34), we then have three examples of the power of faith in God’s Word demonstrated: over nature by calming the storm (Mar 4:35-41), over the spirit realm by casting out demons (Mar 5:1-20), and over man’s physical bodies by healing a young girl and a woman with an issue of blood (Mar 5:21-43). When we examine the miracles that Jesus performed, we see him calming the storm to demonstrate the power of having faith in God’s Word and rebuking His disciples for their lack of faith. We see Him telling the woman with the issue of blood that her faith made her whole. He told the ruler of the synagogue not to doubt, but to believe His Word. He takes three disciples with Him into the room to heal Jarius’ daughter.

Again, we refer to the closing passage of Mark’s Gospel in order to understand the purpose of these miraculous accounts. Jesus said in Mar 16:17-18, “And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.” Thus, the preaching of the Gospel is accompanied with casting out devils and laying hand on the sick, as well as calming the storms.

Outline Here is a proposed outline:

1. Jesus Calms the Storm Mar 4:35-41

2. The Healing of the Gadarene Demoniac Mar 5:1-20

3. Jarius’ Daughter & Woman w/ Blood Mar 5:21-43

Fuente: Everett’s Study Notes on the Holy Scriptures

Divine Service In Mar 4:35 to Mar 6:13 the emphasis moves from indoctrination through preaching the Word of God to preparing the Twelve for divine service, where Jesus begins to train to His disciples about the Kingdom of God. Jesus first trains the Twelve by example (Mar 4:35 to Mar 5:43), then He sends them out preach and heal for themselves (Mar 6:1-13).

Outline Here is a proposed outline:

1. Narrative: Demonstrating Preaching & Miracles Mar 4:35 to Mar 5:43

2. Sermon: Jesus Sends Forth His Disciples to Preach Mar 6:1-13

Fuente: Everett’s Study Notes on the Holy Scriptures

The Gadarene Demoniac.

On the eastern shore of the lake:

v. 1. And they came over unto the other side of the sea, into the country of the Gadarenes.

The journey across the sea, which ordinarily took only a few hours, was prolonged, on account of the storm, to last all night. The next day they landed in the country of the Gergesenes, or Gadarenes, which is over against Galilee, Mat 8:28; Luk 8:26. It was known by both names, from the chief cities of the neighborhood. “We read. that Jesus and His disciples ‘came to the other side of the sea to the country of the Gerasenes. ‘ The Authorized Version reads: ‘to the country of the Gadarenes. ‘ The country to which Jesus came at this time cannot have been that of the Decapolitan city Gerasa, for, as we have seen, that lay far to the south. It was in a direct line nearly fifty miles from the Sea of Galilee. Neither can it have been to the region of Gadara that He came, for Gadara lay at least five miles to the south across the deep valley of the Yarmuk. There was, however, on the east shore of the Sea of Galilee a town called Gergesa, the modern Kursi. This place was near the city of Hippos, and possibly one of the towns subordinate to Hippos. As Jesus and the disciples walked back from the sea, they met the demoniac, whom Jesus healed. ” The whole region or district southeast of the Sea of Galilee was indiscriminately called that of the Gadarenes and Gerasenes. It was predominantly heathen.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

Mar 5:1

And they came to the other side of the sea. The other side of the sea would be the south-east side of the sea. Into the country of the Gadarenes, or rather, Gerasenes, which is now generally admitted to be the true reading, from Gerasa, Gersa, or Kersa. There was another Gerasa, situated at some distance from the sea, on the borders of Arabia Petraea. The ruins of the Gerasa, here referred to, have been recently discovered by Dr. Thomson, (‘The Land and the Book’). Immediately over this spot is a lofty mountain, in which are ancient tombs; and from this mountain there is an almost perpendicular declivity, literally () corresponding accurately to what is required by the description in the narrative of the miracle. Dr. Farrar (‘Life of Christ’) says that in the days of Eusebius and Jerome, tradition pointed to a “steep place” near “Gerasa“ as the scene of the miracle. The foot of this steep is washed by the waters of the lake, which are at once very deep.

Mar 5:2-5

There met him out of the tombs a man with an unclean spirit. St. Matthew says that there were two. St. Luke, like St. Mark, mentions only one, and him “possessed with devils,” The cue mentioned by St. Mark was no doubt the more prominent and fierce of the two. This does not mean merely a person with a disordered intellect. No doubt, in this case, as in that of instantly, physical causes may have helped to lay the victim open to such an incursion; and this may account for cases of possession being enumerated with various sicknesses, though distinguished from them. But our Lord evidently deals with these persons, not as persons suffering from insanity, but as the subjects of an alien spiritual power, external to themselves. He addresses the unclean spirit through the man that was possessed, and says,” Come forth thou unclean spirit” (Verse 8). There met him out of the tombs. The Jews did not have their burial-places in their cities, lest they should be defiled; therefore they buried their dead without the gates in the fields or mountains. Their sepulchres were frequently hewn out of the rock in the sides of the limestone hills, and they were lofty and capacious; so that the living could enter them, as into a vault. So this demoniac dwelt in the tombs, because the unclean spirit drove him thither, where the associations of the place would accord with his malady and aggravate its symptoms. St. Matthew, speaking of the two, says that they were “exceeding fierce, so that no man might pass that way.” The demoniac particularly mentioned by St. Mark is described as having been possessed of that extraordinary muscular strength which maniacs so often put forth; so that all efforts to bind and restrain him had proved ineffectual. No man could any more bind him, no, not with a chain ( ). Chains and fetters had often been tried, but in vain. Frequently too, in the paroxysms of his malady, he would turn his violence against himself, crying out, and cutting himself with stones.

Mar 5:6

And when he saw Jesus from afar. These words, “from afar,” explain the fact of our Lord being immediately met by the man as soon as he left the boat. Mar 5:3-5 inclusive must be regarded as parenthetical. They describe the ordinary condition of the demoniac, and his sad wild life from day to day. From the high ground which he frequented he had seen the boat, in which Jesus was, nearing the shore. He had seen the other boats. Perhaps he had seen the sudden rise of the storm and its equally sudden suppression; and he, like others who witnessed it, was affected by it. So he hastened to the shore; he ran and worshipped him. He felt the power of his presence, and so he was constrained through fear to do him reverence, for “the devils also believe and shudder ()” (Jas 2:19).

Mar 5:7

He cried with a loud voice; that is, the evil spirit cried out, using the organs of the man whom he possessed. What have I to do with thee, Jesus, thou Son of the Most High God? From hence it appears that, although at the great temptation of our Lord in the wilderness, Satan had but an imperfect knowledge of him: yet now, after the evidence of these great miracles, and more especially of his power over the evil spirits, there was a general belief amongst the hosts of evil that he was indeed the Son of God, the Messiah. I adjure thee by God, torment me not. The torment which he dreaded was that which tie might suffer after expulsion. So St. Luke says that they entreated him that he would not command them to depart into the abyss. Great as this mystery of evil is, we may believe that the evil spirits, although while they roam about upon this earth they are in misery, still it is some alleviation that they are not yet shut up in the prison-house of hell, but are suffered to wander about and their depraved pleasure in tempting men; so that, if possible, they may at last drag them down with them into the abyss. For they are full of hatred of God and envy of man; and they find a miserable satisfaction in endeavoring to keep men out of those heavenly mansions from which, through pride, they are themselves now for ever excluded.

Mar 5:8, Mar 5:9

For he said unto him, Come forth, thou unclean spirit, out of the man; literally, for he was saying (). The unclean spirit endeavored to arrest, before it was spoken, that word of power which he knew he must obey. So in what fellows, He was asking him (), What is thy name? Why does our Lord ask this question? Clearly to elicit from him an answer that would reveal the multitude of the evil spirits, and so make his own power over them to be fully known. And he saith unto him, My name is Legion; for we are many. The Roman legion consisted of six thousand soldiers. But the word is here used indefinitely for a large number. St. Luke so explains it where he says (Luk 8:30), “And he said, Legion: for many devils were entered into him.” This revelation is doubtless designed to teach us how great is the number as well as the malignity of the evil spirits. If one human being can be possessed by so many, how vast must be the host of those who are permitted to have access to the souls of men, and if possible lead them to destruction! Satan here imitates him who is “The Lord of hosts.” He too marshals his hosts, that he may fight against God and his people. But “for this purpose was the Son of God manifested, that he might destroy the works of the devil.”

Mar 5:10

And he besought him much that he would not send them away out of the country. It would appear as though this evil spirit felt (speaking in the name of the other evil spirits) that if they were driven out from their present dwelling-places, their condition would be changed for the worse; and that until the time should come when they were to be cast into the abyss, their best relief was to possess some materialism, to occupy flesh and blood, and that flesh and blood tenanted by a spiritual being, through whom they might torment others. They could find no rest, no relief, but in this. “The unclean spirit, when he is gone out of the man, passeth through waterless places, seeking rest, and findeth it not” (Mat 12:43). Even the swine were better than nothing; but that dwelling did not serve the evil spirits long.

Mar 5:11

Now there was there nigh unto the mountainsliterally, on the mountain side ( )a great herd of swine feeding. St. Matthew says (Mat 8:30), “There was a good way off from them:” our Lord’s interview with the demoniac was on the seashore. “The herd of swine,” two thousand in number, were at a distance, feeding on the slopes of the mountain; The Jews were not allowed to eat swine’s flesh. But Jews were not the only inhabitants of that district. It had been colonized, at least in part, by the Romans immediately after the conquest of Syria, some sixty years before Christ. It was in this district that ten cities are said to have been rebuilt by the Romans, whence the territory acquired the name of “the Decapolis.” And though the Jews were forbidden their Law to eat this kind of food, yet they were not forbidden to breed swine for other uses, such as provisioning the Roman army.

Mar 5:12

Send us into the swine, that we may enter into them. And he gave them leave. They could not enter even into the swine without Christ’s permission; how much less into “the sheep of his pasture”!

Mar 5:13

The unclean spirits came out, and entered into the swine: and the herd ran violently down a steep place ( )literally, down the steepinto the sea,… and were choked in the sea. By this Christ shows of how little worth are earthly possessions when set in the balance with the souls of men. The recovery of this demoniac was worth far more than the value of the two thousand swine.

Mar 5:14

And they that fed them fled, and told it in the city, and in the country. St. Matthew mentions only the city. St. Mark’s narrative is more full. No doubt many of these swineherds lived in the country districts; and so the fame of the miracle was spread far and wide. The swineherds would take care that the owners should understand that it was through no fault or carelessness on their part that the swine had perished; but that the destruction was caused by a power over which they had no control. And theyi.e. the ownerscame to see what it was that had come to pass. Their first care was to see the extent of their loss; and this was soon revealed to them. They must have seen the carcases of the swine floating hither and thither in the now calm and tranquil sea; and when they had thus satisfied themselves as to the facts, “they came to Jesus.” St. Mark here uses the historic present, “they come to Jesus,” that they might behold him of whom these great things were told, as well as the man out of whom the evil spirits had gone when they entered into the swine. They were, of course, concerned to know the magnitude of their loss, and the mode in which it had happened, that they might see whether there were any means by which it might be made up to them.

Mar 5:15

And they come to Jesus, and behold him that was possessed with devils sitting, clothed and in his right mind, even him that had the legion; and they were afraid. St, Luke adds that they found him sitting at the feet of Jesus. It is likely enough that the man, as soon as he found himself dispossessed, had east himself at the feet of Jesus, and was worshipping him; but that, when hidden by Christ to sit, he chose to place himself at his feet. “He was clothed, and in his right mind.” What a contrast to the previous description! “And they were afraid.” They dreaded Christ’s power. They saw that he was almighty; but they did not seek to know his love, and so to attain to that love which “casteth out fear.”

Mar 5:16, Mar 5:17

How it befell him that was pessessed with devils, and concerning the swine. The loss of the swine. They could not get over that. They thought far more of the worldly loss than of the spiritual gain; and they began to beseech him to depart from their borders. St. Luke (Luk 8:37) says that “they were taken () [literally, were holden] with great fear.” This was the dominant feeling. They did not entreat him to depart out of humility, as though they felt themselves unworthy of his presence; but out of servile, slavish fear, lest his continued presence among them might bring upon them still greater losses. They saw that Jesus, a Jew according to the flesh, was holy, powerful, Divine. But they knew that they were Gentiles, aliens from the commonwealth of Israel. Wherefore they feared lest he should punish them more grievously, both on account of their being Gentiles and on account of their past sins. It was not, therefore, so much on account of hatred, as out of a timorous fear, that they besought Jesus that he would depart out of their borders.

Mar 5:18-20

And as he was entering into the boat, he that had been possessed with devils besought him that he might he with him. It was natural that he should desire this. It would be grateful and soothing to him to be near to Christ, from whom he had received so great a benefit and yet hoped for more. And he suffered him not, but saith unto him; Go to thy house unto thy friends, and tell them how great things the Lord hath done for thee. Our Lord here takes a different course from what lie so often took. He saw, no doubt, that this restored demoniac was fitted for missionary work; and there was no reason to apprehend any inconvenience to himself in consequence from a people who wished to get rid of him. And he went his way, and began to publish in Decapolisin Decapolis, i.e. through the whole district of the ten citieshow great things Jesus had done for him. This would bring him into contact alike with Gentiles and with Jews; and so this dispossessed demoniac became a missionary to both Jew and Gentile. Here he planted the standard of the cross.

Mar 5:21

Jesus now crosses over the sea again, and apparently in the same boat, to the other side, the opposite shore, near to Capernaum. St. Matthew (Mat 4:13) distinctly tells us that he had left Nazareth, and was now dwelling at Capernaum, thus fulfilling the ancient prophecy with regard to Zebulun and Nephthalim. The circumstances under which he quitted Nazareth are given by St. Luke (Luk 4:16-31). St. Matthew (Mat 9:1) calls Capernaum his own city. Thus as Christ ennobled Bethlehem by his birth, Nazareth by his education, and Jerusalem By his death, so he honored Capernaum by making it his ordinary residence, and the focus, so to speak, of his preaching and miracles. When Jesus returned, a great multitude was gathered unto him; and he was by the sea. St. Luke says that the people welcomed him, for they were waiting for him. Again he placed himself by the sea, probably for the conveniences of addressing a multitude, and of relieving himself of the pressure, as before, by taking refuge in a boat.

Mar 5:22, Mar 5:23

One of the rulers of the synagogue, Jairus by name. He appears to have been one of the “college of elders,” who administered the affairs of the synagogue. The name Jairus, or “Ya eiros,” is probably the Greek form of the Hebrew Jair, “he will illuminate.” He fell at his feet, and besought him greatly; it is literally ( ), he falleth at his feet, and beseecheth him. We picture him to ourselves, making his way through the crowd, and as he approached Jesus, kneeling down, and then bending his head towards him, until his forehead touched the ground. My little daughter is at the point of death. St. Matthew says, “is even now dead;” St. Luke says, “she Jay a dying.” The broken sentences of the father are very true to nature. All the expressions point to the same conclusion, that she was in articulo mortis. In each narrative the ruler is represented as asking that Christ would hasten to his house. He had not reached the higher faith of the Gentile centurion, “Speak the word only.”

Mar 5:24

And he went ( )literally, and he went away with himand a great multitude followed him, they thronged him ( ); literally, pressed close upon him, compressed him. This is mentioned purposely by St. Mark, on account of what follows. St. Matthew says (Mat 9:19), “And Jesus arose, and so did his disciples.” Observe here the promptitude of Christ to assist the afflicted. St. Chrysostom suggests that our Lord purposely interposed some delay, by healing, as he went, the woman with the issue of blood, in order that the actual death of the daughter of Jairus might take place; and that so there might be full demonstration of his resurrection power.

Mar 5:25, Mar 5:26

A woman, which had an issue of blood twelve years. All the synoptic Gospels mention the length of time during which she had been suffering. Eusebius records a tradition that she was a Gentile, a native of Caesarea Philippi. This disease was a chronic hoemorrhage, for which she had found no relief from the physicians. Lightfoot, in his ‘Horae Hebraicae,’ gives a list of the remedies applied in such cases, which seem quite sufficient to account for St. Mark’s statement that she was nothing bettered, but rather grew worse. St. Luke, himself a physician, says that she “had spent all her living upon physicians, and could not be healed of any.”

Mar 5:27, Mar 5:28

This woman, having heard of Jesusliterally ( ), the things concerning Jesuscame in the crowd behind, and touched his garment. St. Matthew and St Luke say “the border ( ) of his garment.” St. Matthew tells us that “she said within herself, If I may but touch his garment, I shall be whole.” From this it appears that, though she had faith, it was an imperfect faith. She seems to have imagined that a certain magical influence was within Christ and around him. And the touching of the border of his garment (the blue fringe which the Jews were required to wear, to remind them that they were God’s people) was supposed by her to convey a special virtue. Yet her faith, though imperfect, was true in its essence, and therefore was not disappointed.

Mar 5:29

And straightwaySt. Mark’s favourite wordthe fountain of her blood was dried up; and she felt ()literally, she knewin her body that she was healed of her plague ( ); literally, that she hath been healed of her scourge, The cure was instantaneous.

Mar 5:30

The words in the Greek are : Jesus, perceiving in himself that the power emanating from him had gone forth, turned him about in the crowd, and said, Who touched my garments? Christ sees the invisible grace in its hidden operations; man only sees its effects, and not always these.

Mar 5:31

St. Luke (Luk 8:45) adds here, “When all denied, Peter said, and they that were with him, Master, the multitudes press thee and crush thee. But Jesus said, Some one did touch me; for I perceived that power had gone forth from me.” This incident shows the mysterious connection between the spiritual and the physical. The miraculous virtue or power which went forth from the Saviour was spiritual in its source and in the conditions on which it was imparted, but it was physical in its operation; and that which brought the two together was faith. Multitudes thronged the Saviour, but only one of the crowd touched him.

Mar 5:32

He looked round about ()another favourite word of St. Mark.

Mar 5:33

The woman fearing and trembling, etc. Every word in this verse is expressive. It was her own act. She seemed to herself as though without permission she had stolen a blessing from Christ; and so she could hardly venture to hope that the faith which had prompted her would be accepted. Hence her fear and terror, and her free and full confession. We thus see the gentleness of Christ in his dealings with us. Perhaps the woman had intended to escape, satisfied with a temporal benefit, which would hardly have been a blessing at all, if she had been suffered to carry it away without acknowledgment. But this her loving Saviour would not permit her to do. It was the crisis of her spiritual life. It was necessary that all around should know of the gift which she had endeavored to snatch in secret. Our Lord might have demanded from her this public confession of her faith beforehand. But, in his mercy, he made the way easy to her. The lesson, however, must not be forgotten, that it is not enough to believe with the heart. The lips must do their part, and “with the mouth confession must be made unto salvation.”

Mar 5:34

Our Lord here reassures this trembling woman, who feared, it may be, lest, because she had abstracted the blessing secretly, he might punish her with a return of her malady. On the contrary, he confirms the benefit, and bids her be whole of her plague. The Greek expression here is stronger than that which is given as the rendering of what she had used when we read that she said within herself, “I shall be saved ().” Here our Lord says, Go in peace, and be whole ( ). It is as though he said, “It is not the mere fringe of my garment, which you have touched with great faith, and with some hope of obtaining a cureit is not this that has cured you. You owe your healing to my omnipotence and your faith. Your faith (itself my gift) has delivered you from your issue of blood; and this deliverance I now confirm and ratify. ‘Go in peace.'” The original Greek here ( ) implies more than this. It means “Go for peace.” Pass into the realm, the element of peace, in which henceforth thy life shall move. It is here obvious to remark that this malady represents to us the ever-flowing bitter fountain of sin, for which no styptic treatment can be found in human philosophy. The remedy is only to be found in Christ. To touch Christ’s garment is to believe in his incarnation, whereby he has touched us, and so has enabled us by faith to touch him, and to receive his blessing of peace.

Mar 5:35

Our Lord had lingered on the way to the house of Jairus, perhaps, as has already been suggested, that the crisis might first come, and that so there might be full evidence of his resurrection power. The ruler must have been agonized with the thought that, while our Lord lingered, the life of his dying child was fast ebbing away. And now comes the fatal message to him. Thy daughter is dead (); the aorist expresses that her death was now a past event. Why troublest thou the Master any further? ( ). The Greek word here is very strong. It is to vex or weary; literally, to flay. The messengers from the ruler’s house had evidently abandoned all hope, and so probably would Jairus, but for the cheering words of our Lord, “Fear not, only believe.”

Mar 5:36

The words of the narrative, as they stand in the Authorized Version, are: As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe. But there is good authority for the reading instead of which requires the rendering, but Jesus, not heeding, or overhearing. This word () occurs in one other place in the Gospels, namely, in Mat 18:17, “And if he refuse to hear them ( ).“ Here the word can only have the meaning of “not heeding,” or ” refusing to hear.” This seems to be a strong reason for giving the word a somewhat similar meaning in this passage. And therefore, on the whole, “not heeding” seems to be the best rendering. Indeed, it seems to cover both meanings. Our Lord would overhear, and yet not heed, the word spoken.

Mar 5:37

Here we have the first occasion of the selection of three of the apostles to be witnesses of things not permitted to be seen by the rest. The other two occasions are those of the transfiguration, and of the agony in the garden. We now follow our Lord and these three favored disciples, Peter and James and John, to the house of death. They are about to witness the first earnest of the resurrection.

Mar 5:38

St. Matthew here says (Mat 9:23) that when Jesus came into the ruler’s house, he” saw the minstrels ( ),” i.e. the flute-players, “and the people making a noise.” This was the custom both with Jews and with Gentiles, to quicken the sorrow of the mourners by funeral dirges. The record of these attendant circumstances is important as evidence of the fact of death having actually taken place.

Mar 5:39

Some have regarded the words of our Lord, the child is not dead, but sleepeth, as really meaning that she was only in a swoon. But although she was actually dead in the ordinary sense of that word, namely, that her spirit had left the body, yet Christ was pleased to speak of death as a sleep; because all live to him, and because all will rise at the last day. Hence in the Holy Scriptures the dead are constantly described as sleeping, in order that the terror of death might be mitigated, and immoderate grief for the dead be assuaged under the name of sleep, which manifestly includes the hope of the resurrection. Hence the expression with regard to a departed Christian, that “he sleeps in Jesus.” Then, further, this child was not absolutely and irrecoverably dead, as the crowd supposed, as though she could not be recalled to life; since in fact our Lord, who is the Lord of life, was going at once to call her back by his almighty power from the realms of death into which she had entered. So that she did not appear to him to be dead so much as to sleep for a little while. He says elsewhere, “Our friend Lazarus sleepeth; but I go that I may awake him out of sleep.” Christ, by the use of such language as this, meant to show that it is as easy with him to raise the dead from death as sleepers from their slumbers.

Mar 5:40

They laughed him to scorn. He suffered this, in order that the actual death might be the more manifest, and that so they might the more wonder at her resurrection, and thus pass from wonder and amazement to a true faith in him who thus showed himself to be the Resurrection and the Life. He now put them all forth; and then, with his three apostles, Peter, James, and John, and the father and the mother of the child, he went in where the child was. The common crowd were not worthy to see that in which they would not believe. They were unworthy to witness the great reality of the resurrection; for they had been deriding him who wields this power. It is remarked by Archbishop Trench that in the same manner Elisha (2Ki 4:33) cleared the room before he raised the son of the Shunammite.

Mar 5:41

The house was now set free from the perfunctory and noisy crowd; and he goes up to the dead child, and takes her by the hand and says, Talitha cumi; literally Little maid, arise. The evangelist gives the words in the very language used by our Lordthe ipsissima verba, remembered no doubt and recorded by St. Peter; just as he gives “Ephpbatba” in another miracle.

Mar 5:42, Mar 5:43

Here, as in other miracles, the restoration was immediate and complete: straightway the damsel rose up, and walked. Well might the father and the mother of the maiden and the three chosen apostles be amazed with a great amazement ( ). And then, for the purpose of strengthening that life which he rescued from the jaws of the grave, our Lord commanded that something should be given her to eat. It has often been observed that in the examples of his resurrection power given by Christ there is a gradation:

1. The daughter of Jairus just dead.

2. The widow’s son from his bier.

3. Lazarus from his grave.

The more stupendous miracle is I pledge, when “all that are in their graves yet to come, of which our Lord’s own resurrection is at once the example and the pledge, when “All that are in their graves shall hear his voice, and shall come forth.”

HOMILETICS

Mar 5:1-20

The Lord of spirits.

There was for Christ, during his earthly ministry, no escape from personal toilfrom the claims made upon his benevolence by human misery, or from man’s ingratitude. He crossed the lake to seek repose, but at once, on landing, was met by a case of the utmost wretchedness and need, demanding the exercise of his compassionate authority. His stay was brief, yet long enough to earn the thanks and the devotion of one poor liberated captive, and long enough to qualify and to commission that healed one for a sacred ministry of benevolence.

I. We have here a representation of THE WRETCHED STATE OF THE SINNER.

1. That state is attributable to possession by an evil power. This does not, indeed, affect man’s responsibility, but it affirms the action of supernatural agency. Sinners “have fallen into the snare of the devil.”

2. The signs of that state are many and distressing. Like the demoniac, the sinner is injurious to himself, is harmful to others, and consequently is unfit for society.

3. A picture is here painted of the sinner’s hopeless condition. As the demoniac’s possession was manifold (“we are legion”), was prolonged, and Was so severe that all human efforts had failed to bring relief, so was the condition of the heathen world when the Saviour came to earthen condition so debased and so confirmed in its misery that to the human eye no dawn-streak of hope was visible. And the heart, abandoned to the control of evil, is in a state for which no human relief or help is available.

II. We have here a representation of THE SINNER‘S MIGHTY SAVIOUR. A greater contrast than that between the wretched and raving maniac and the calm and holy Jesus it would not be possible to imagine. Yet the two came together. Divine authority and compassion encountered human sin, foulness, and degradation, and the demon was exorcised and the sufferer made whole.

1. Observe the Divine authority of the Lord is acknowledged. It is certainly remarkable that from the month of the demoniac should come the confession that Jesus is “the Son of the Most High God.” This Christ is; and, were he not this, his approach would bring no comfort to the sinner’s heart.

2. In addition to this verbal acknowledgment, we observe an actual submission to and experience of Christ’s power. “The unclean spirit came out.” Jesus is “mighty to save.” As during his ministry, so wherever the gospel is preached, the power of Christ is proved in actual experience. However formidable the foe may be, Jesus is the Conqueror.

III. We have here a representation of THE SINNER‘S SALVATION.

1. There is complete deliverance from the tyranny of former enemies. “Taken captive by the Lord’s servant unto the will of God”such is the description given by an apostle of the great and spiritual emancipation which nevertheless brings souls into a new and better bondage.

2. Sanity is a consequence of our Lord’s interposition. “When he came to himself” is the description of the change which took place in the repenting prodigal. Only he who turns to God can be truly said to be “in his right mind.”

3. Tranquility is a natural sign of a spiritual restoration. The Saviour is the Prince of peace, and the gospel is a gospel of peace, and peace is a fruit of the Spirit. True religion calms agitation, stills the tempests of the soul, and brings harmony to human life.

IV. We have an example of the WITNESS OF THE SAVED SINNER TO THE SAVIOUR. The conduct of the healed demoniac is an emblem of the consecrated testimony of the ransomed soul to the great Deliverer.

1. It is prompted by grateful affectionA affection that would fain abide in the valued society of the Redeemer.

2. It is appointed and authorized by the Lord himself: “Go to thy house,” etc.

3. It is borne especially to those nearest and dearest: “thy friends.”

4. It consists of personal experience: “how great things the Lord hath done for thee.“

5. It excites interest and wonder. Such testimony from such a witness cannot be without effect. The saved lead others to the same Saviour whose virtue they have themselves experienced.

Mar 5:21-24, Mar 5:35-43

The maiden’s spirit recalled.

This narrative is a striking example of intercession, and of its appreciation and reward by the Lord Jesus. The suppliant, Jairus, pleaded for his daughter, and he did not plead in vain. Jesus wrought upon his behalf one of the three miracles of raising from the dead which have been recorded by the evangelists.

I. MAN IS TROUBLED, AND JESUS IS COMPASSIONATE. The distress of a father’s heart, when his child lies at the point of death, is intense indeed. Jesus comprehended and entered mentally into all relations and all experiences of humanity, for he was himself the Son of man. How touching in its simplicity is the record of our Lord’s response to the ruler’s appeal: “He went with him “! He is ever the same, “touched with a feeling of our infirmities.” He will go with us to the house of mourning, to the chamber of sickness, to the bed of death; and his presence will lighten the sufferer’s load and soothe the sufferer’s heart.

II. MAN IS IN HASTE, AND JESUS LINGERS. The entreaty of the father and the concern of the thronging multitude are vividly portrayed. How natural that, in so critical a case, there should be a general anxiety to reach the abode where the dying maiden lay! Yet the great Physician pauses to entertain another application for relief, to speak words of grace to anotherto a timid, downcast spirit. There is no haste in Christ’s methods. It often seems to those who seek him that he delays his succor. In their impatience they may think themselves unheeded. But it is not so; the Divine leisure with which the Lord of grace is wont to act should awaken our admiration and our confidence.

III. MAN DESPAIRS, AND JESUS REASSURES. There was a limit to the faith which was cherished towards Christ. It was thought that he could heal the sick, but it was not dreamt that he could raise the dead. When the little maiden had breathed her last, the household was abandoned to hopeless grief. But this was the moment when the Divine Friend displayed the deepest tenderness of his nature. “Fear not, only believe.” Such were his words of comfort, fitted to soothe and to inspire desponding hearts with heavenly hope. Let us learn the lesson that, where Jesus is, there is no place for despair. These words of his come to us when downcast, cheerless, and oppressed beneath the cares and woes of life.

IV. MAN IS AGITATED, AND JESUS IS CALM. There is a sublime contrast between the demeanour of the friends of Jairus and the demeanour of Jesus. A tumult of weeping and wailing is quite in accordance with Eastern manners, and it is in accordance with human nature that the same persons who bewailed the maiden’s death should, when another turn was given to their excited dispositions, have laughed the Lord to scorn. How noble and dignified in such a scene appears the demeanour and the language of Christ! He rebukes the noisy crowd and puts them forth, and with tranquil and anthoritative mien leads the parents, with the three favored apostles, into the sad chamber of death. “The world is for excitement, the gospel for soothing.” There is but One whose presence can banish alarm and disquietude, and can shed a sweet calm over the dwelling agitated by fear and anguish.

V. MAN IS POWERLESS, AND JESUS IS MIGHTY TO HELP AND SAVE. The anxiety of the parents, the lamentations of the mourners, were vain and powerless to save the child from death or to recall her to life; but the touch and the call of Christ summoned back the spirit that had fled. In the deepest woe the grace and might of Jesus are most conspicuous. He is able to quicken such as are dead in trespasses and sins, to breathe upon them the breath of life. The soul that hears his word, “Arise!” awakens from the long, deep lethargy of sin and lives anew.

VI. MAN IS AMAZED, AND JESUS IS COLLECTED AND CONSIDERATE. No wonder that the parents of the girl were overwhelmed with astonishment. And how like the Lord, to display an interest so tender in the reanimated damsel as to direct that she should be supplied with food! And how like him, too, instead of seeking to increase his fame and favor with the people, to arrange that the miracle should for the present, as far as possible, be concealed! Wisdom, consideration for others, were apparent in his whole demeanour.

PRACTICAL LESSONS.
1. The incident gives us a beautiful representation of the power and the love of a Divine Saviour.

2. And an example of the necessity and the advantage of faith in Jesus, in order to spiritual life and blessing.

3. And a striking instance of the efficacy of intercessory prayer. We may well be encouraged to imitate the believing and urgent entreaties of Jairus.

Mar 5:25-34

Faith conquering timidity.

Far from withdrawing from scenes of distress and woe, our Lord Jesus was found wherever human sin or misery invited his compassion and invoked his aid. On this occasion he was passing towards the house of mourning, the chamber of death, and on his way paused to pity and to heal a helpless, timid, trembling sufferer.

I. A PICTURE THIS OF HUMAN NEED AND SUFFERING. Amidst the thronging multitude were persons of various circumstances, character, and wants. In all companies there are those who have spiritual ills which only Christ can heal, spiritual desires which only Christ can satisfy. Sin and doubt, weakness, sorrow, and rear, helplessness and despondency,these are to be found on every side. The case of this poor woman deserves special attention.

1. Her need was conscious and pitiable.

2. It was of long continuance: for twelve years had she suffered and had obtained no relief.

3. Her case was beyond human skill and power. She had gone to many physicians, had endured much in undergoing treatment, had expended all her means, and yet, instead of being better, was worse than before. And now apparently hope was taking flight, and the end seemed near. An emblem this of many a sinner’s caseconscious of sin and of a tyranny long endured, yet helpless and despairing of deliverance.

II. A PICTURE THIS OF THE APPROACH AND CONTACT OF TREMBLING FAITH, The graphic narrative of the evangelist is very suggestive as well as very impressive.

1. There was faith, in the woman’s coming to Christ at all. She might have questioned the possibility of his curing her. She might have fancied that, lost in the crowd, she should not gain his notice and help.

2. The faith, however, seems to have been imperfect. Something of superstition probably impelled her to seize the hem or sacred fringe of his garment, as though there were magic virtue in the bodily presence of the Saviour.

3. Yet the venture of faith overcame the natural shrinking and timidity she experienced. Doubt and diffidence would have kept her away; faith drew her near, and she stole to him. It was the last resource; as it were, the dying grasp.

“I have tried, and tried in vain,
Many ways to ease my pain;
Now all other hope is past,
Only this is left at last:
Here before thy cross I lie;
Here I live or here I die.”

4. Faith led to personal contact, to the laying hold of the Redeemer. Jesus often healed with a touch, by the laying on of his hand; and here he acknowledged the grasp of trembling confidence. They that come to Jesus must come confessing their faults and needs, applying for his mercy, and laying hold upon him with cordial faith.

III. A PICTURE THIS OF CHRIST‘S TREATMENT OF A BELIEVING APPLICANT. The conduct of Christ has been recorded in detail, for the instruction and encouragement of all to whom the gospel comes.

1. Remark his recognition of the individual. This woman was one of a multitude, yet she was not unobserved by the all-seeing and affectionate Saviour. He never overlooks the one among the many; his heart can enter into every case, and succor every needy soul.

2. Remark the immediate and efficacious exercise of his healing power. What others could not accomplish in long years, the Divine Healer effected in a moment. Thus Jesus ever acts. His grace brings pardon to the penitent, justification to the guilty, cleansing to the impure. Immediate grace is the earnest of grace unfailing.

3. We see our Lord accepting grateful acknowledgments. Pleasing to him was the courage that, spite of timidity, “told him all the truth.” He ever delights in the thankful tribute of his people’s praise and devotion.

4. We hear our Lord’s gracious benediction. The language is very rich and full. There is an authoritative assurance of blessing; there is the adoption of the healed one into the spiritual family, conveyed in the one word, “Daughter;” there is the recognition of her saving faith; there is the dismissal in peace; and there is the assurance that the healing is complete and permanent.

APPLICATION.
1. Let this representation of the Saviour induce every hearer of the gospel to bring his case to Jesus.

2. Let every applicant to Christ be encouraged by the assurance of the Lord’s individual regard and interest. 3, Let faith lay firm hold of Christ, and that at once without delay.

HOMILIES BY A.F. MUIR

Mar 5:1-20

Legion.

General question of demon-possession. An aggravated form of Satanic influence. Intelligible enough on the principle of provocation and desperation: light and darkness are strongest side by side. The advent of Christ roused to intense activity and excitement the whole demoniacal realm. In this scene there is exemplified

I. MORAL ANTAGONISM.

1. Instinctive. Spontaneous; prescient; yet furnishing no intelligible reason. “An intensified spiritual presentiment” (Lange).

2. Weakness of the demoniac shown by:

(1) Excitement.

(2) Self-contradiction. Attraction and repulsion alternating.

(3) Use of borrowed weapons.

The exorcism, doubtless so often uttered over him by magicians and ecclesiastics, is all the lore he seems to possess in the way of religion.

3. Strength of Christ proved by calmness and self-possession, and resolute pursuit of his object.

4. Utter and absolute. “What have I to do with thee? Torment me not.”

II. MORAL ASCENDANCY. (Mar 5:9-13.)

1. Instant exercise of authority. Calm, self-possessed, and fearless. He had already discerned and measured his opponent, and decided as to how he would deal with him.

2. Spiritual insight and skill. The great Physician had made diagnosis of his case. Mental surgery was needed, based upon the most profound truths of psychology. The man had to be discriminated and freed from the indwelling demon. The former had little or no sense of his own personal identity. A Roman legion had probably been quartered near, and when he saw their number and power he felt that they somewhat resembled that which had quartered itself within his own nature. With maniacal vanity he readily adopted the title, “Legion.” Pride and wretchedness were probably both involved in the retention of the name; it represented the dominant principle in his confused consciousness. Christ asked him, “What is thy name?” that he might rouse him to a sense of personal identity: a wise measure.

3. Rectoral discipline. “He gave them leave:” apparently their own suggestion, but granted

(1) on principle of highest curative psychologyobjective disenchantment; the character and distinctness of the unclean occupants of the man’s nature being thus outwardly and visibly set forth, his better self, enfranchised, would be the more likely to assert itself;

(2) in pursuance of rectoral discipline. The unclean, unprincipled habits of the people in violating the Law being thus avenged.

III. MORAL DECISION. (Mar 5:14-20.) The Gadarenes had to make up their minds with respect to the great Stranger.

1. The data. (Mar 5:14-16.) Material and moral stood forth in opposition, as in so many other instances. How was their relative importance to be estimated?

2. The decision. A unanimous petition for him to depart. How could such men be expected to judge otherwise? They had grand ideas of Christ, but of the wrong sort.

3. The response. Instant departure. He took them at their word. “They believed not on him,” and acting upon their unbelief urged their request. The conflict of anger and fear, fawning and obstinacy. A word was enough; nay, a wish, even unexpressed, has often secured the same result. Not the storm, not the evil repute of the people, not even the horror of the demoniac, could deter him from coming; but a word sent him away! How careful should men be in their attitude to the heavenly Visitant! He went, but not without having, in the person of the restored maniac, a monument of his saving power and grace. Every region and every heart has its witness to the same.M.

Mar 5:9, Mar 5:10

Satanic possession a destruction of personal identity.

I. INSTANCES AND ILLUSTRATIONS.

II. IMPORTANCE OF PERSONALITY FOR TRUE RELIGIOUS AND MORAL LIFE.

III. THE RESTORATION OF THIS THE GREAT WORK OF CHRIST.M.

Mar 5:10; Mar 12:1-44, Mar 13:1-37; 17- 19

Prayers granted and denied.

No caprice visible in our Lord’s decisions. On the contrary, great moral principles are revealed. The whole conduct of Christ on this occasion, therefore, is of importance for the practical guidance of Christians.

I. THE PETITION OF THE DEMONIAC. (Mar 13:10.) “He besought him much that he would not send them away out of the country.” No heed is paid to this request, notwithstanding its passionate earnestness. Why?

1. The man himself was not praying. He was depersonalized and besotted by the possession of the devils, and not responsible for his words or actions. It was to free him from this thraldom Christ had undertaken his case.

2. It would have neutralized the intended mercy to the man to inflict the evil upon others.

3. There was no real submission in the real petitioners. They were still devils, unchanged in their character, and desirous of working further mischief. Powerless, they still desired to do evil.

II. THE REQUEST OF THE DEVILS. This was granted, notwithstanding the character of those who made it. A marvel, truly; devils heard and answered by Christ! Is he in league with them?

1. It was a choke of a lesser of two evils. It seemed necessary that some visible form should receive the dispossessed spirits, that all, especially the man himself (cf. on the probable principle of cure, the preceding sketch), might be able to realize that the dispossession had actually taken place. As simply dispossessed, they might have taken up their abode in some other soul; but by giving direction to them after dispossession, they were confined to brutes; and the catastrophe that resulted was probably foreseen by Christ. In the destruction of the swine the demons were dismissed speedily right out of the terrestrial sphere.

2. And in that destruction a punishment was inflicted upon the Gadarenes, who as yet were sordid, neglectful of the Law (forbidding the rearing of swine), and unspiritual.

III. THE ENTREATY OF THE GADARENES. It was at once answered, Because:

1. It involved a deliberate and intelligent rejection of the Saviour. They had seen his wondrous moral triumph and the destruction of the swine; but in their estimate the material loss far outweighed the spiritual gain.

2. There were others elsewhere who were “waiting for him.“

3. The healed demoniac might be even more effectual as a preacher than himself. He was a lasting monument of his power and grace. Time might be needed to let the miracle sink into the popular conscience.

IV. THE PRAYER OF THE RESTORED MAN. A natural desire under the circumstances. Fear lest the devils should return if he were left to himself, cud gratitude and love for his Benefactor, doubtless actuated him. But he is denied! This must have wounded his feelings, and disappointed him. But:

1. It was not prudent for Christ at that time to have one so closely identified with devils in his company and occupied in his service. The charge had been made (Mar 3:22) that he was in league with Satan.

2. It was not the best life for him to lead in his present condition. Privation and excitement were not suited to one who had been emaciated and weakened by the devils.

3. A work of greater use and personal obligation awaited him where he was. He was the only disciple of Christ in that benighted land. Those who had been scandalized by his previous life, and had suffered from it, were to be first considered. The home that had been desolated was to be revisited, and cheered by the kindly presence and saving influence of the redeemed one.

GENERAL LESSONS.
1. Prayers may be granted in anger, and denied in love.

2. Lesser evils may be allowed to prevent greater ones.

3. Duties are to be considered before privileges.M.

Mar 5:14

Unfriendly heralds of Christ.

I. DIFFICULTY OF GETTING THE GOSPEL TRULY AND FAITHFULLY PREACHED.

II. CONTRAST THIS WITH THE RAPID SPREAD OF FALSE NOTIONS ABOUT CHRIST, HERESIES, UNSETTLING ALARMS, ETC,

III. COMPENSATIONS.

1. The existence of Christ is made known. By-and-by his character will vindicate itself.

2. Curiosity is aroused and feeling excited. Almost anything is better than indifference. And the witnesses of his truth and grace are everywhere.

3. The disciples of Christ are compelled to vindicate their Master.M.

Mar 5:15

Monumental miracles.

The tableauChrist, and the demoniac sitting at his feet. More impressive and sublime than even the rebuking of the storm. Such trophies are better than sermons, because

I. THEY ARE AN ABIDING REMINDER AND EXAMPLE.

II. THEY ARE PATENT TO ALL, AND CAN BE UNDERSTOOD BY ALL. “Living epistles, known and read of all men.”

III. THEY DEFY REFUTATION, AND DEMAND TO BE EXPLAINED.M.

Mar 5:21-34

Ministries broken in upon.

Seldom do we find Christ going straight through with a course of teaching or work. Interruptions constantly occurring; many ministries making up the one great ministry. The more intimate connection of Mar 5:21 is given in Mat 9:18 (“while he yet spake these things”). Not that Matthew means that Christ was still at table, nor that Mark’s order is wrong. The feast of Matthew (Mar 2:15) is not stated by Mark to have taken place in immediate succession to the conversion, but is narrated in the second instead of the fifth chapter, because of the obvious connection of the two events. Accepting, therefore, the order of the first Gospel, we see

I. CHRIST INTERRUPTED.

1. In his teaching. (Verse 21; Mat 9:18.) Yet how full of interest the subjectseating with publicans, and fasting! How significant these breaks! How natural, in a world so full of disturbing and changing influences as this!

2. In his intended mercy. As he goes to the ruler’s house the incident of the woman in the crowd takes place (verses 2534), and he is delayed. Yet the prayer of Jairus was urgent, and broken with apprehensive emotion. Only this was still more pressing, for it was

(1) actual, present, long-endured suffering and shame;

(2) a demand of faith on behalf of its own possessor (not, as in Jairus’s case, for another).

II. FRAGMENTS THAT MAKE A GRANDER WHOLE. We have no time to lament the breaking offthe seeming incompletenessere we are astonished at the commentary which is furnished in the incidents that follow. He is the great Physicianto the ruler’s daughter, the woman with the issue, and the two blind men alike; the Bringer of joy, too, to many by his healing mercies and gracious words. All need him, if they only knew it; and, participating in the blessings of his presence, they cannot mourn or fast, but must needs rejoice. And so in the case of the ruler; the delay really rewarded his faith by an actual illustration of Christ’s power, and so sustained him in the higher exercise of faith. “My daughter is even now dead: but come and lay thy hand upon her, and she shall live” (Mat 9:18). This is a picture of many lives. We cannot escape interruptions. Yet are we not therefore to abandon unity of purpose. We may fail to finish all we seek to do, or to do it as we would; but God holds the connecting harmony, and will reveal it at lastor even sooner. The sermon broken off, the merciful intention delayed or frustrated, may prove greater blessings in the event than if suffered uninterruptedly to proceed to a visible or immediate completeness within themselves. The life or work divinely interrupted, but pursued with unity of faith and purpose to the end, will be a grander, more Divine thing than otherwise it could possibly have been.

LESSONS.
1. How infinite the resources of the Saviour!

2. His teaching is inseparable from action and life.M.

Mar 5:21-43

Jairus’s daughter; or, the uses of bereavement.

I. DISCOVERING THE NEED OF A SAVIOUR.

II. PERFECTING THE SPIRITUAL LIFE OF THE BEREAVED.

II. REVEALING THE INFINITE MERCY, SYMPATHY, AND POWER OF CHRIST.M.

Mar 5:21-43

Jarius’s daughter; or, the course of a true faith.

I. ORIGINATED BY MANY CIRCUMSTANCES EVIDENT AND OBSCURE. The general ministry of Christ, Perhaps Jairus had been a witness of the centurion’s faith.

II. CALLED INTO EXERCISE BY GREAT AFFLICTION AND NEED.

III. TRIUMPHING OVER DIFFICULTIES.

IV. REWARDED BY INEFFABLE ANSWERS AND CONFIRMATIONS.M.

Mar 5:25-34

The healing of the issue of blood.

The magnifying power of faith. ‘Twas but a touch, humanly speaking; yet was it a means of salvation to the believing soul.

I. TRANSFORMING LITTLE THINGS INTO MEANS OF GRACE.

1. Many touches, but only one touch of faith. This alone was effectual and saving. It is not human effort that saves, but the spirit of faith that lays hold of Christ.

2. Only the hem of his garment. Yet as effectual as if she had touched the body of Christ. How so? Because she touched him spiritually. All ordinances and outward means of grace are in themselves littleno better than the hem of the garment of Christ. It is the Saviour who is great when appealed to by a great faith.

3. Making use of what was within reach. Not perhaps the best means possible. But enough when accompanied by faith.

II. IN IMMEDIATE EARTHLY ENDS SECURING ULTERIOR SPIRITUAL ONES. The trembling and fearing woman not only secured the physical bond; the Saviour said, “Thy faith hath saved thee,”a word that had a larger meaning than could be exhausted by a merely temporal relief or physical wholeness.M.

Mar 5:25-34

Salvation without money and without price.

A figure of the spiritual experience of man.

I. CONTRASTED WITH EARTHLY EXPEDIENTS OF SALVATION, These are expensive because:

1. They waste the spiritual nature of man.

2. They increase rather than diminish the evil. How forlorn the poor woman! How great the contrast with the “sleeping” child! Death in life is far worse than the natural death. It is not mourned for as the latter, and has all the added sorrow of disappointment and despair.

3. They keep away from the true Saviour.

II. YET IT MUST BE LEGITIMATELY SOUGHT. The grace of God cannot be stolen. The Saviour knows when a sinner receives his “virtue.” There is only one waythe way of faith. The salvation of God is given, not taken by force or stealth; graciously given, with a benediction and a confirming assurance.

III. IT COSTS THE SINNER NOTHING, BUT THE SAVIOUR EVERYTHING.M.

Mar 5:25-34

The little of things of Christ great things for men.

How great an idea this woman had of Christ! If there was any fault, it was that she believed in the power, but did not trust the love of Christ. Yet her humility, which was as manifest as her faith, and her shame may account in great part for the stealth and surreptitiousness of her action.

I. MEANS OF GRACE ARE NOT TO BE DESPISED BECAUSE THEY APPEAR OUTWARDLY INSIGNIFICANT. Superstition, ritualism, etc., deprecated; yet an error incident to the opposite extreme. We are not saved by works, neither (literally) are we saved by faith. It is Christ that saves. This woman was touching Christ. God’s sufficiency so different from man’s.

II. NOT THE OUTWARD CHARACTER OF ANY ACT, BUT THE SPIRIT IN WHICH IT IS DONE, IS TO BE CONSIDERED CHIEFLY. The great end of religious acts is to bring us into communion with Christ. This of the woman was a mere touch, scarcely perceptible in the pressure of the crowd. The disciples had not observed it. But Christ felt that it had taken place, and had been effectual. There are manifold ways in which he reaches souls and is reached by them. The common experiences of life may be channels of greater blessing than the ordinances of the Church, when they are regarded in a believing, pious spirit.

III. PIETY IS OFTEN APPARENTLY OUT OF PROPORTION TO ADVANTAGES AND OPPORTUNITIES.

1. Small things way often bring people to Christ, or keep them away from him.

2. Faith may often discover itself in the midst of ignorance and the absence of conventional religion.

3. Spiritual privileges may hinder instead of helping religious progress if they be not spiritually used. This poor woman will rise in judgment against many who have made great show of religious observance, and condemn them. We may hear too often, if we do not lay to heart and obey. We require “grace for grace.”M.

Mar 5:30-33

“Who touched me?”

I. CHRIST‘S SAVING GRACE IS ALWAYS CONSCIOUSLY EXERCISED.

II. IT IS FAITH WHICH MAKES EFFECTUAL AND PECULIAR THE SINNER‘S TOUCH OF THE SAVIOUR.

III. THE SECRET BELIEVER IS SUMMONED TO AN OPEN TESTIMONY. For the sake of:

(1) honor;

(2) spiritual health; and

(3) the advantage of others.M.

Mar 5:35

“Why troublest thou the Master any further?”

A complaint that gives a glimpse of the harassing nature of Christ’s work; drawn hither and thither by human distress and want, he was ever on the march, as men discovered their need of him.

I. THE APPARENT REASONABLENESS OF THE QUESTION. A complaint very rarely occasioned, still more rarely justified. On the present occasion, however, it seemed reasonable enough. For:

1. Would not further urgency be useless? “Thy daughter is dead;” and there was an end of the matter. Nothing more could be done. The sufferer had been taken out of the power of man. Surely it could not be expected that death would yield up its prey? Circumstances like this are constantly occurring in human experience. A distinction is made, often must be made, between things in which help may be looked and prayed for, and those in which it is inadmissible to pray. Are there not desperate cases of unbelief and sin for which we have given over praying?

2. There were others requiring his attention and help. It seemed wrong to monopolize Christ, especially when nothing could be done. Our grief may become a form of selfishness if it makes us inconsiderate of those who have perhaps suffered more than ourselves. If religion does anything for us, it should take us out of ourselves, and make us sympathetic with others.

3. Christ was probably weary. It had been an exciting day. The multitude thronged and pressed him. One poor sufferer had ventured to touch his garment, and at once he detected the action. Was it because he had to husband his force that he had taken such notice of it? Perhaps there were signs of weariness in his features and gait. It was thoughtfulness and respect for him that dictated the words. “The Master: there were, therefore, disciples of Jesus in the family of Jairus” (Bengel).

II. THE FALLACIES IT INVOLVED. It is obvious that a great portion of the previous considerations apply only to the human state of Christ, the days of his flesh and feebleness. But there are many objections to importunate and unceasing prayer that depend for their validity upon very human and limited conceptions of God the Son. It will be evident, therefore, that if the conduct of Jairus can be defended in “troubling the Master” when he was on earth, and subject to the conditions and infirmities of our nature, much more the urgency of those who besiege the throne of grace night and day with their requests. Doubtless Christ was often troubled by suitors for his aid and sympathy; but:

1. It troubled him more when men did not care to seek him. He reproved the unbelieving Jews: “Ye will not come to me, that ye may have life” (Joh 5:40). Indifference is more hateful to him than the greatest importunity. It is better to have a superstitious faith than no faith at all. let us bless the weakness or the sorrow that brings us to him, making us feel our need of him. For, whether we think it or not, we cannot do without him.

2. He himself encouraged men to “trouble“ him. What bold promises were his!”I am the bread of life: he that cometh to me shall not hunger, and he that believeth on me shall never thirst “(Joh 6:35); “I am the resurrection, and the life: he that believeth on me, though he die, yet shall he live” (John 40:25); “He that believeth on me, the works that I do shall he do also; and greater works than these shall he do” (Joh 14:12); “All things are possible to him that believeth” (Mar 9:23); and how often as here, “Only believe”! How universal his invitations!“ If any man thirst, let him come unto me, and drink” (Joh 7:37); “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Mat 11:28). “Ask, and it shall be given you,” etc. (Mat 7:7).

3. There is no case too desperate to bring to Christ. No disease could baffle him whilst he was amongst men; even the grave gave up its dead at his potent word. And now “all power in heaven and earth” is his. let us “trouble“ him, therefore, with our sorrows and difficulties until he gives us relief. The care or desire which is not brought to him will sever us from him. We need not fear offending him; he is the Saviour, and it was that he might comfort and save men he came. Even whilst we think our ease desperate, or say within ourselves, “It is no use; it is not seemly to trouble him,” we grieve his Spirit and resist his grace. The sinner who has sinned above measure, and is altogether vile, may come. How is that promise fulfilled in him, “Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool!” (Isa 1:18.)M.

HOMILIES BY A. ROWLAND

Mar 5:2-6

The demoniac of Gadara.

This is the most detailed and important account given in the Gospels of demoniacal possession. Some are content to identify this phenomenon with lunacy or epilepsy, and suppose that our Lord used current phraseology upon the subject, although it expressed a popular delusion. We are slow to accept an explanation which would seem to credit him, who was always true, and himself “the Truth,” with thus sanctioning error; especially as he used the same language when he was alone with his disciples, to whom he raid it was “given to know the mysteries of the kingdom”. On the other hand,” possession “was not identical with moral degradation. The idea that Mary Magdalene was one of peculiarly evil life, because “out of her the Lord cast seven demons,” is untenable; and there is little doubt that Caiaphas, who was shrewd, callous, and self-controlled to the last, was morally worse than such sufferers. Yet a weak yielding to animal passions was possibly the primary cause of possession by evil spirits, in whose existence we cannot but believe. Good was incarnate in those days, and evil also appeared as in a special sense incarnate. Buckle shows that there have been ebb and flow in the currents of national history; and so there have been in moral history, and in the days of our Lord spiritual forces were at the flood. The more we study the works and the Word of God, the more we are convinced that the inexplicable is not to reverently thoughtful men incredible or absurd. We enter on the study of this scene not with the hope of elucidating all mystery, but with the prayer that we may gain from it some spiritual help. Depicted as it is in strong, dark colors, it may enable us to understand the nature of Christ’s work in the soul. We see here

I. A MAN UNDER BONDAGE TO evil. The expression an “unclean” spirit, and the strange willingness to enter “the swine,” denote the nature of the man. By the indulgence of appetite habit had conquered will, and he had no mastery over himself. That is the essence of “possession.” Modern forms of it are not difficult to find. Describe the drunkard in his downward progress. At last, although he knows that ruin is before him, if temptation is in his way, his resolutions go to the winds. He is fascinated, or “possessed.“ So with the gambler and others. The condition of the demoniac resembled theirs. Domestic comfort was gone; the respect of others was lost; life was laid waste. He could see fingers pointing at him, eyes glaring on him, hell yawning for him, and his foes seemed coming on him resistlessly as the advance of the dreaded Roman “legion.” Notice also the deranging effects of evil. He was “dwelling in the tombs”a dreary, fearsome place, in harmony with his melancholy state. “All they that hate me, love death.” The prodigal must “come to himself” before he returns to the Father. As this demoniac cut himself with stones, caring nothing for pain, so some destroy their moral sensibility; as he was a cause of misery or of terror, so is it with them; as he dreaded the near approach of a Judge he could not deceive, of a King he could not escape, so do they. Beware of tampering with sin.

II. A MAN CASTING OFF HUMAN RESTRAINTS. He was not without those who loved him. They had done their best to restrain or cure him. As they saw the growth of the evil, his parents would try to make the home attractive, inviting companions who would divert his thought; sisters would give up their innocent pleasure to fall in with his wishes; and when the outburst came, he was “bound with fetters and chains,” lest he should harm himself or others. All in vain. Human restraint will never conquer moral evil. It represses it or alters its form, but does not root it out. The disorder and restlessness now seen in society portend serious issues, and indicate a breaking down of much in our boasted civilization. Education only changes Bill Sykes, the burglar, into Carker, the smooth, lying in lain. We may restrain dishonesty, drunkenness, swearing, etc., so that they are no longer in respectable homes; but though we shut our eyes to the fact, the demoniac has only slipped his chains, and is there in “the tombs” and dens of our land. Parental restraint does much, but a time comes when independence and self-assertion make themselves felt, and the father or mother can only pray. Speak to those who still remember the old home in which they were so different from what they are now.

III. A MAN MEETING HIS SAVIOUR. With his morbidly quickened sensibility he knew who Jesus was, and had a presentiment of what was coming. His abject prostration, coupled with his daring misuse of the sacred name, indicate the distraction and disorder characterizing him. Christ dealt with him wisely, firmly, lovingly. He asked, “What is thy name?” He tried to summon the man’s better self, to bring about a severance in his thought between himself and the evil; he gave him time to think what need he had of help, and what hope and possibility there was of it. Then to the demons came the decisive word, “Go!” and in a short time he was to be seen “sitting at the feet of Jesus, clothed, and in his right mind.” In each of us the dominion of sin must be broken, and Christ only can break it. Appeal to those who have long been under the dominion of sin, not to despair of themselves, on the ground that Christ does not despair of them. It was when his friends had given up this demoniac as hopeless that his redemption came. So, when self-reform has proved useless, and benefactors fail, and friends lose heart, he proves “able to save to the uttermost.” Dealing pitifully with the sinner, he deals ruthlessly with his sin, and will hurl it into the depths of the sea.A.R.

Mar 5:17, Mar 5:21

The rejection and the reception of Jesus.

Our text presents us with a striking contrast. Only a few miles of sea separated these people physically, but morally what a gulf was between them

I. On both sides of the lake Christ’s words had been heard, and his works of power had been seen, but how different were the results! If he had been like us, variable in temper and dispositionat one time moody, at another genialwe might more easily account for this. For the dispositions of sinful men are like the lake of Galileenow raging in a storm, and now calm and still under the smiling heavens. But there was no such variableness in the Perfect Man. He was not cheery when the palm branches were waved on Olivet, and angry when his disciples forsook him and fled. He was not one thing in Gadara, and another in Capernaum. “He is the same yesterday, to-day, and for ever.” We must look elsewhere to account for this phenomenon, and we shall find its causes to be those which sever so widely in character and destiny, two hearers who sit in the same church, or two children who kneel beside the same mother’s knee.

I. THE VARIOUS ASPECTS IN WHICH CHRIST PRESENTED HIMSELF. His relations to those around him were not simple, but complex. We may be great in one aspect of our character, but he was great in every aspect.

1. He appeared as a Teacher. In the synagogue, on the beach, amidst the crowd, he uttered Divine truth, and expected on the part of his hearers humble and obedient minds. He assumed that he knew what they did not know, respecting the nature of God, the meaning of the old dispensation, the phenomena of life, the coming future, etc. He adduced no arguments, but demanded (as he still demands), on the ground of what he was and is, the acceptation, or the rejection of his words. “He spake as one having authority.” “This is my beloved Son; hear him.” The acceptance of Christ as a Teacher implied much, because he taught no abstract theories, but enunciated principles which would revolutionize the views held about the Jewish economy, and would banish popular sins. Show what Christ demands of disciples now, and the spirit in which we should receive his revelation.

2. He appeared as a Saviour. Thought and action were blended harmoniously in Christ, and should be blended in every Christian. The Teacher of the people was the Healer of their bodies and the Purifier of their souls. This complex work is entrusted to the Church. Christ cured the demoniac, and restored sight to the blind, and health to the leper, as signs of what he had come to effect for men.

3. He appeared as a Friend. He entered the homes of the people at Capernaum and elsewhere, to cure illness in Peter’s house, to bless children in another home, to share festivity in Cana, to weep with mourners in Bethany. This friendship the disciples rejoiced in. The presence of that Friend had delivered them in the storm. As such he presents himself at each heart, saying, “Behold, I stand at the door and knock,” etc.

III. THE DIFFERENT EFFECTS OF SUCH PRESENTATION ON THE PEOPLE. This may be illustrated not only by the conduct of the disciples and of the cured demoniac, but by contrasting the condition of the people of Gadara with that of the people in Capernaum. This exemplifies:

1. The rejection of Christ. The most astounding miracle will not produce faith in those who care more for their possessions than for purity and love, such as Christ had imparted to the man who had the unclean spirit. The loss of the swine first awakened terror, but shortly afterwards indignation, amongst the people, who with mingled fawning and obstinacy “began to pray him to depart out of their coasts.” He yielded to their wish, and, so far as we know, never returned again. Similarly he was rejected at Nazareth (Luk 4:29) and in Jerusalem (Mat 23:1-39 :87). In the instance before us the people feared the Holy One more than they had feared the demoniac. Their greed was up in arms against the destroyer of their swine; they cared more for them than for the rescue of a brother-man. Even now sometimes property is more jealously defended than personal rights. Christ laid down the principle that a man is better than a sheep, and he expressed that principle in his action at Gadara. Show how possessions and position are preferred to simple obedience to our Lord’s will, so that from love to the World he is still rejected.

2. The reception of Christ. A right royal welcome was awaiting him on the other side of the lake. There the people had seen changes wrought in their homes by his power, and they had listened eagerly to his words of wisdom and love. They could not go back to their work as if there were no Christ who had come to save and comfort them. When he was gone, they prayed that the little boat might again come over the sea; and when the first glimpse of its sail was seen, the news spread swiftly far and wide. Fishers left their nets, and ran to call their mates, saying, “Jesus is coming!” old people tottered down to the sea because Jesus was coming; women who were mourning over their dear ones thought with thankfulness and love of his sympathy; and little children left their games in the market-place in order to be made glad by his smile. And still he comes amongst us in earnest words, in sacred song, in holy thought, in solemn memories. Then fling open the door of your heart, pour out the treasures of your love, wake up the songs of praise, as you say, “Even so, come, Lord Jesus!”A.R.

Mar 5:18-20

Desire and duty.

There was wonderful variety in the methods of treatment adopted by our Lord in dealing with those who surrounded him. He touched the eyes of the blind; he garb his hand to those prostrate by illness or stricken with death; he sometimes spoke the word of healing first, and sometimes the word of pardon, always suiting himself to the special condition of each, according to his perfect knowledge of his deepest need. The same completeness of knowledge and of consideration reveals itself in his intercourse with those who had been blessed, and were now among his followers. Some were urged to follow him, others were discouraged by a presentation of difficulties. A beautiful example of this is given by Luke (Luk 9:57-62), in his account of those who spoke to our Lord just before he crossed the lake. The same gracious consideration of what was really best for one of his followers is seen here. And his disciples now do not all require the same treatment, nor have they all the same work to do or the same sphere to fill.

I. THE CONVERT‘S DESIRE. (Verse 18.) “When Jesus was come into the ship,” or, more correctly (Revised Version), “as he was entering into the boat,” the delivered demoniac prayed that he might be with him. It was a natural desire, and a right one, although all the motives which prompted it were possibly not worthy. As in us, so in him, there was a mingling of the noble with the ignoble. let us see what actuated him.

1. Admiration. No wonder that he sat at the feet of this Mighty One, and gazed upon him with adoring love. Angels bow before him; the redeemed cast their crowns at his feet. Reverence and awe are too rarely felt now. Proud self-sufficiency characterizes the civilized world, and even the professedly Christian Church. It is well to know, but it is better to adore. Consciousness of ignorance and weakness, in the presence of God, leads to worship. let reverence characterize our search into the Divine Word, our utterances in God’s name, our approaches to his throne.

2. Gratitude. Having received salvation, this man longed to prove his thankfulness, and he naturally thought that an opportunity would be found, while following Jesus, to defend his reputation or to do him some lowly service. Under the old economy many thank-offerings were presented. The firstfruits of the fields and flocks were offered to the Lord, and any special blessing received from him called forth special acknowledgment. Show how thank-offerings have dice out of the Church, and how they might be profitably revived. Point out various modes of showing thankfulness to God.

3. Self-distrust. Near the Deliverer he was safe, but might there not be some relapse when he was gone? A right feeling on his part and on ours. See the teaching of our Lord in Joh 15:1-27 on the necessity of the branch abiding in the vine.

4. Fear. The people were greatly excited. They had begged Christ to go out of their coasts, lest he should destroy more of their possessions. It was not improbable that they would wreak their vengeance on a man whose deliverance had been the cause of their loss. They did not believe, as Christ did, that it was better that any lower creatures should perish if only one human soul was rescued. But this is in harmony with all God’s works, in which the less is being constantly destroyed for the preservation and sustenance of the greater. The luxuriant growth of the fields is cut down that the cattle may live; myriads of creatures in the air and in the sea are devoured by those higher in the scale of creation than themselves; living creatures are slain that we may be fed and clothed. In harmony with all this, the destruction of the swine was the accompaniment of, or the shadow cast by, the redemption of the man. And high above all these mysteries rises the cross of Calvary, on which the highest life was given as a sacrifice for the sins of the world. In this event we can see glimpses of Divine righteousness and pity; but these people of Gadara shut their eyes to them, and were angry at their loss. Amongst them this man must “endure hardness as a good soldier of Jesus Christ.”

II. THE CONVERT‘S DUTY. (Joh 15:19.)

1. His work was to begin at home. “Go home to thy friends.” His presence there would be a constant sermon. In the truest sense he was “a living epistle.” Sane instead of mad, holy instead of unclean, gentle instead of raving; he was “a new creation.” All true work for God should commence in the home. Self-control and self-sacrifice, gentleness and patience, purity and truth, in the domestic circlewill make the home a temple of God.

2. His work was to be found among old acquaintances. Some had scorned him, others had hated and perhaps ill-treated him. But resentment was to be conquered in him by God’s grace, and to those who knew him at his worst he was now to speak for Christ. Such witness-bearing is the most difficult, but the most effective. John the Baptist told the penitents around him, whether publicans or soldiers, to go back to their old spheres, and prove repentance by changed life and spirit amid the old temptations.

3. His work was to be quiet and unostentatious. Perhaps Christ saw that publicity would injure him spiritually, for it does injure some; or it may be that the excitement involved in following the Lord would be unsafe for him so soon after his restoration. For some reason he had assigned to him a quiet work, which was not the less true and effective. Luke says that he was to show “how great things God had done for him,” as if the witness-bearing was to be in living rather than in talking. Speak of the quiet spheres in which many can still serve God.

4. His work was to spread and grow. The home was too small a sphere for such gratitude as his. He published the fame of the Lord in “all Decapolis.” This was not wrong, or forbidden, for there were not the reasons for restraint of testimony in Peraea which existed in Galilee. It was a natural and legitimate enlargement of commission. Similarly the apostles were to preach to all nations, but to begin in Jerusalem. He who is faithful with a few things is made ruler over many things, sometimes on earth, and invariably in heaven.A.R.

Mar 5:22

The faith of Jairus.

Faith was the one thing which Christ demanded of every suppliant who came to him. He asked the blind man the question, “Believest thou that I am able to do this?” He said to the father of the lunatic child,” All things are possible to him that believeth.’ Here he assured the woman in the crowd who had been healed, “Thy faith hath saved thee;” and to Jairus he said, “Be not afraid, only believe.” All these are exemplifications of the words, “Without faith it is impossible to please God.” Faith is the hand which the soul stretches out to receive the blessings of pardon, salvation, and peace. If two men have sinned, and are both conscious of guilt, one may walk at liberty, while the other is burdened; because, though he is grieved about his sin, and hates it, and therefore has truly repented, the latter fails to believe the assurance, “Thy sins are forgiven thee.” Similarly, in trouble a Christian may exhibit a serenity which fills onlookers with wonder, not because his trouble is lighter or his sensibility less, but because he has faith to believe that God is doing good through the trouble, or that he will ultimately bring good out of it. This faith in Christ Jairus had, though imperfectly, and his peace was in proportion to his trust.

I. JAIRUS‘S FAITH WAS UNEXPECTED. He was “the ruler of the synagogue;” in other words, he was the president of one of the synagogues in Capernaum. It was his duty to superintend and direct its services, and to preside over its college of elders. As a pastor and professorto use modem termsbe would have strong prejudices against a heretical teacher, such as our Lord was esteemed to be. We all know how difficult it is to go out of the usual course in any professional work; but although those who were associated with Jairus were hostile to our Lord, he dared to fall humbly at his feet. Sometimes the least hopeful, in human opinion, are the most richly blessed by Divine favour. Those who have often been taught and prayed for in our congregations may remain untouched, while some poor waif who has drifted in from the sea of life may find rest in Christ. Many shall come from the east and from the west. to sit down in the kingdom, while those who are favoured by circumstances and birth will be shut out.

II. JAIRUS‘S FAITH GERMINATED IN GRIEF. He had been shut up with his little daughter who was ill, and for a time had been cut off from ordinary duties and associations. We can picture him to ourselves sitting beside her, with her little hand in his, while her eyes would often seek his with filial love. She had heard of Christ (what child in Capernaum had not?); possibly she had seen him, and loved him, as most of the children did. And while she spoke to her father, when his heart was specially tender, he could not but drink in thoughts of the love and power of Jesus, until, daring the worst that his friends could say of him, he fell at Jesus’ feet. Sometimes those who have been associated with Churches or Sunday schools remain untouched by holy influence, until, having left their old connections, they fall into sin and shame, and then, knowing not whither in the world to turn, they look to Jesus. Sometimes professing Christians feel that they are far from God, and that even in their prayers he appears vague and unreal; till trouble comesillness assails one whose life is precious, and then they pray in an agony of earnestness, as Jairus did, when “he besought Jesus greatly, saying, My little daughter lieth at the point of death.” Faith often springs up in the soil of trouble.

III. JAIRIUS‘S FAITH WAS SEVERELY TRIED. His hope was quickened when he saw Jesus rise up at once to follow him; but the crowd would not let our Lord hasten, and the poor woman meanwhile stole her blessing, and Christ delayed to speak with her and with others. Looking towards his home with ever-growing anxiety, at last Jairus saw what he dreaded seeinga messenger, who said, “Thy daughter is dead: why troublest thou the Master any further ?” But he had to learn that no one in earnest was ever a “trouble” to the Lord; that when he seemed to be caring for another he was really thinking of him, and preparing him to receive a far greater blessing than any he had come to seek. Christ delayed that “the trial of this man’s faith, being much more precious than that of gold that perisheth, though it be tried with fire, might be found to God’s glory.” We often find that there is delay in the coming of answers to prayer. We cry for light, and yet our way is dark, and we see not even the next step. We ask for deliverance, but the disaster comes which overwhelms us with distress. We entreat the Lord to spare some cherished life, but the dear one is taken away. Nevertheless, “let patience have her perfect work, that ye may be perfect and entire, wanting nothing.”

IV. JAIRUS‘S FAITH WAS LOVINGLY ENCOURAGED. The storm tested this tree till its roots struck deeper; but when there appeared some risk of its falling, Christ said to the tempest, “Peace, be still.” When the messengers said, “Thy daughter is dead,” at once Jesus spoke; and “as soon as Jesus heard the word that was spoken, he saith, Be not afraid, only believe.” Again, when Jairus entered his house, you can imagine how the father’s heart sank as he saw the mourners for the dead already there. Till then he had been hoping against hope, as sometimes we do till we actually, enter the darkened house where the dead one lies. Again Jesus interposed, saying, The damsel is not dead, but sleepeth;” for so would he keep alive trust and hope till the blessing came, for which they were the preparation. “He will not break the bruised reed, nor quench the smoking flax.”A. R.

Mar 5:24

The Lord amongst the needy.

The two miracles recorded in this passage were blended both in fact and in narrative, and together they illustrate some of the beauties of our Lord’s character and work. Of these we select the following:

I. HIS DISINTERESTED KINDNESS. NO doubt his miracles were attestations of Divine power, but none of them were wrought with the idea of gaining personal fame. On the contrary, he endeavored to silence the demands of gaping curiosity, and rebuked those who sought for signs and wonders. He refused the worldly homage which the people proffered when they wished to make him a king. He checked the spread of his own fame, lest men should care too much for material blessings, or should offer him the adulation a wonder-worker would have sought. If he had willed it, all the riches of the world would have been poured at his feet; but he had not where to lay his head; and although Jairus and others would have given all their possessions as the price of the benefits they sought, Christ bestowed the blessing “without money and without price.” Herein he appeared as the true Representative”the express image” of him who delights in mercy for mercy’s own sake. God gives air and sunshine without any effort, or solicitation, or thanksgiving on the part of man. He makes the garden of the cottager as fruitful as the fields of the rich, who can do so much more in return for his gifts. Ferns grow in shady hollows, and flowers adorn lonely cliffs, and even heaps of refuse. With a lavish hand the Creator bestows his gifts. “He is good to all, and his tender mercies are over all his works.”

II. HIS PERSONAL CONSIDERATION FOR EACH SUPPLIANT. If we are acquainted with many subjects, our knowledge of each is often proportionately inaccurate; if we know many persons, our acquaintance with them is but casual. If we concentrate our thought upon a person or a thing, that concentration is often exclusive of other persons and things. It was never thus with our Lord. Though he rules the worlds, there is not a single prayer unheard, or a feeble touch of faith unfelt. One who has been left alone to battle with his griefs may still say to himself, “But the Lord cares for me.” He will no more hurry over a case than over that of the poor woman in the crowd, nor will he allow any delay to prevent the full coming of a blessing such as that which Jairus had at last.

III. HIS CONSTANT DESIRE FOR SPIRITUAL RESULTS. The temporal was to be the channel of the eternal. Healing of the soul often accompanied his healing of the body, and for the former he chiefly cared. On this occasion every moment was precious. The result of delay would be death and mourning in Jairus’s home; yet he stayed not only to cure the woman, but to get her acknowledgment, and to give her and others fuller instruction. Had it been only her physical cure he sought, she could have waited a few hours; but the delay was largely for the spiritual good of Jairus. This ruler had not the faith of the centurion, who believed that Christ need not touch his servant, or even enter his house. Jairus’s faith needed strengthening, and it was with this end in view that he saw what he dida woman shut out from the synagogue of which he was ruler, who was saved by her simple faith, and this with the greatest possible ease on the part of the Lord. Hence it was that when the news came, “Thy daughter is dead,” Jairus was not utterly dismayed, and under the influence of the cheering words of our Lord his faith revived in purer form. It is still true that delay in answer to prayer, during which grief and loss comes, is meant to work in us the peaceable fruit of righteousness.

IV. HIS BROAD SYMPATHIES AND ACTIVITIES. The love of Christ was not like some little stream which is confined between its two banks, and must be so confined if it is to be a blessing; but it was like the sea, which, when the tide rises, floods the whole shore, and fills every tiny creek as well as every yawning bay. He was never so absorbed in one mission as to neglect the side opportunities of life. Son if us have a tendency to absorption in one single duty, and the temptation is strong in proportion to the intensity and earnestness of our nature. But intenseness must not be allowed to make us narrow. To set before ourselves a special end is good, but this may lead to a neglect of other duties which is unnecessary and sometimes sinful. For example, some concentrate their interests in business or in pleasure, and declare that they have no time for devout thought; and at last they will find that they have grasped shadows and lost the substance. Christians fall into a similar error. Some do public service, and their names are widely known in the Church, but they have scarcely exercised any good influence at home. The Church benefits, but the children are neglected. And often the opposite is true; for to many the home is everything, and the Church is nothing. Others, again, are so absorbed in one special work (that of the Sunday school, or temperance reform, for example), that they have little sympathy for their brethren who are engaged in other spheres of the manifold life of the Church. And there are others more guilty by far than these, who are absorbed in future work. They are always “going to do” this or that; but meanwhile their neighbors are uninfluenced and their own children are neglected. As they are not faithful with the few things, it would be contrary to God’s law if they became rulers over many things. If our Lord had been animated by the spirit displayed by any of these, he would have said to the woman, “My errand is one of life and death; there must be no touching even the skirts of my garment now. All else must wait till I have discharged this mission? But, by the course he took, he taught us this lesson. There is nothing within the range of our power that is beyond the range of our responsibility. In all these respects Christ has left us an example, that we should follow his steps.A.R.

Mar 5:31

The touch of faith.

We may see in this poor woman what our Lord expects to see in all who would receive his blessing.

I. THE TREMBLING SUPPLIANT. There are many legends respecting her: that her name was Veronica; that she maintained the innocency of our Lord before Pilate; that she wiped his face on the road to Calvary with a napkin, which received the sacred impress of his features; that she erected a memorial to him at Paneas, her native town; etc. Improbable as much of this may be, it indicates that her faith was highly esteemed by the early Christians. The evangelists describe her as a certain woman who was worn by suffering, haggard from poverty (Mar 5:26), and ceremonially unclean, so as to be excluded from the consolations of public worship. She stole into the crowd, and by her touch of faith won the blessing she sought,

1. Illness brought her to Jesus. Most of those who came to him were affflictedthe blind, the leprous, the bereaved, the hungry, etc. Every sorrow is a summons to us to go to him.

2. Faith prepared her for a blessing. Even material gifts are received by the hand of faith. We all act in daily faith that the laws of God will continuethe farmer, the tradesman, etc. When Christ wrought a miracle (which was an epitome of one of God’s works) he demanded faith. “He could not do many mighty works” where there was unbelief. He demanded trust in himself, both of Jairus (Mar 5:36), of this woman (Mar 5:34), and of us (Act 16:31). If faith was truly exercised, erroneous views, such as this woman had, did not prevent a blessing.

II. THE EFFECTUAL TOUCH. “The border of the garment,” to which Luke with more definiteness refers, was a sign of belonging to the chosen people (Num 15:38), and Christ blamed the Pharisees for making it specially broad, as if they would assert their peculiar sanctity. The woman touched it, not only as the most convenient, but as the most sacred, part of the robe, and her superstition required to be cleansed away.

1. There may be close outward contact with Christ without the effectual touch (verse 31). The crowd represents many who are in Christian lands and congregations.

2. There cannot be living contact between us and him without his knowledge (verse 30). Though there was only one in the crowd who so touched him as to win salvation, that one was not unrecognized. So, if in the large congregation one earnest prayer, one praiseful song, is offered, it is accepted of him. The garment may represent to us our Lord’s humanity, which is most within the reach of our understanding and love. St. Paul speaks of his “flesh” as a “veil,” through which we pass into God’s presence. Our Lord himself says, in another figure which sets forth the. same truth, “Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.” lie was the true ladder between heaven and earth, between God and man, of which Jacob once dreamed.

III. THE REQUIRED CONFESSION. TO acknowledge the change wrought in us by Divine grace is for God’s glory, for the development of our own faith, and for the encouragement of others. We have responsibilities to the Church as well as to the Lord, which even shame and modesty must not lead us to ignore. Our Lord called for acknowledgment on this occasion, and it led to fuller instruction and to a deeper peace. He did not ask his question because he was ignorant, any more than Elisha did after his heart had gone with Gehazi, or Jehovah did when he asked of Adam, “Where art thou?” If we know which of our children has done a certain act, we may nevertheless ask, “Which of you did this? ” and whether it has been a right act or a wrong, the confession on such occasions is for the child’s own good. With truer wisdom than we ever display Christ Jesus asked, “Who touched my clothes?” although he knew perfectly the life of her whose faith in him had made her whole; “For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation.”A.R.

Mar 5:41

The dead maiden.

There are three instances of Christ’s raising the dead recorded by the evangelists. In them a suggestive progression may be observed. On this occasion, a child had but recently died, and was laid upon the bed in her own home, amongst those who could still see the dear face, which was now void and irresponsive. On another occasion a young man had been dead long enough for his funeral to have begun, and he was being carried forth on a bier through the village in which he had lived. On the third occasion we read that when Jesus came to Bethany he found that Lazarus “had been dead three days already,” and that the grave had closed on him. In all these he gave evidences of his life-giving power, and this with ever-growing intensity until that glorious day when he himself, in spite of the Sanhedrim’s seal and the Roman guard, appeared as being in his own person the Conqueror of death and the grave. In answer to the prayer of Jairus, and perhaps to the prayer of his child before she died, Jesus came into the ruler’s house. He found it filled with hired mourners, and heard the music of their flutes, the droning of liturgical chants, the wails and cries by which they sought, not only to express grief, but further to excite it. There was something stern about his utterance”Give place!” Such an exhibition Could not be other than offensive to One so sincere and true and natural as he was. And they who have his Spirit would rather be lamented by the few whose hearts are really touched with sadness, than by a multitude who offer ceremonial lamentation. Christ Jesus “put them all out.” And we must get rid of all that is artificial and false if we would feel that Jesus is near, and we must be out of the company of the mockers who “laugh him to scorn” if we would hear his voice. It is in the quiet hour that he speaks, and we then can say

“In secret silence of the mind,
My God and there my heaven I find.”

We may look upon that dead maiden

I. AS AN EXAMPLE OF PHYSICAL DEATH. When Jesus said, “She is not dead,” he did not mean, as some suppose, that she was in a trance. He spoke metaphorically, just as he did when he said, “Our friend lazarus sleepeth,” though immediately afterwards he said “plainly, lazarus is dead.” A boaster would have laid stress on the fact of her death in order to exalt his own power in restoring her, but Christ spoke of it as a sleep, because he wished, not to magnify himself, but lovingly to prepare her friends for the overwhelming joy that awaited them. Sleep is a true image of death. like it, death follows weariness when the work of life has been hard and its sorrows many; it gives quietude of which the stillness of the body is but an outward sign; and it will be followed by a glorious awakening on the morning of the eternal day. Christ is “the resurrection and the life.” He who gave this child back to her parents, and the lad at Nain back to his widowed mother, and lazarus back to his sisters, will restore to us all those dear ones who now “through faith and patience inherit the promises.”

II. A SYMBOL OF SPIRITUAL DEATH. The child lay there, unconscious that her friends were weeping for her, and that Jesus Christ was near. But suddenly she felt the touch of his hand. She heard his voice in language such as her mother and nurse usedthe language of the childrensaying, “Talitha cumi!“”Dear child, arise!” and she opened her eyes and saw Jesus, and from that moment her heart was his. As truly he speaks now, in the stirring of sacred feeling, in the revival of old memories, in the loving influence of Christian friends; and they who obey his voice begin from that moment a happier life than they ever knew before. Very significant is the command of Christ “that something should be given her to eat.” It was a reminder that she really lived, that she had natural appetite, that he lovingly thought of the little things his dear ones needed, and that she was back again in the old life and home, though with a new love in her heart. So, many now who are dead to the old life and alive unto righteousness are called upon by their Lord to go back to their former work and companionship, but to serve him by shedding on these the light of holiness and love. From some he demands the public confession that they are on his side which he asked of the woman who had been secretly cured; but there are others to whom publicity is painful, whose experience is not to be blazed abroad, lest the beauty of childlike trust and the bloom of early piety be destroyed.A.R.

HOMILIES BY R. GREEN

Mar 5:1-20

A man with an unclean spirit.

It is no part of the office of the homilist to enter upon the field of apologetics or exegesis. Criticism and interpretation provide the words with their definite meanings. Homiletics unfold and apply practical lessons. The difficulties of this narrative must, therefore, be discussed elsewhere.

I. Our attention is first arrested by the physical derangement exhibited in this case of possession by “an unclean spirit.” The sadness of this spectacle is amply exhibited in the words of Mar 5:2-5. The overpowering of the entire personality of the victim by “an unclean spirit” points to a fearful possibility of the human life. Does sin open the door to the spirit of evil? The man was under the power of an unclean spirit, was led to do unclean acts. He dwelt remote from his fellows, “in the tombs.” He was possessed of unusual physical strength; he could not be bound, “no, not with a chain.” “No man had strength to tame him.” This unusual power was exercised in “crying out and cutting himself with stones.” Whatever the precise nature of this affliction, the scene exhibits the human life in its uttermost derangement.

II. On the moral side the attitude of the unclean spirit towards Jesus is expressed as one of utter repudiation: “What have I to do with thee, Jesus, the Son of the Most High God?” They had nothing in common. What can the spirit of evil have to do with Jesus? They mutually recede; they are mutually opposed. These appear before us as representing two kingdoms, wholly diverse in character. The one is a kingdom of evil and uncleanness; the other a kingdom of peace and righteousness. In the one the human life is disorganized; in the other it attains its true dignity, harmony, and blessedness. The one is for it a kingdom of darkness; the other a kingdom of light. In the one is death; life is found in the other. They have nothing in common; they are mutually exclusive, mutually destructive.

III. The supreme authority of Jesus, “Son of the Most High God,” in the sphere of the human life is again illustrated, as also his attitude towards all human suffering. “With authority he commands,” “Come forth, thou unclean spirit, out of the man,” and in pitifulness he releases the oppressed. Thus is fulfilled that “which was spoken by Isaiah the prophet, saying, Himself took our infirmities, and bare our diseases.” Elsewhere is this more amply illustrated.

IV. The changed condition of the life when Jesus has exerted upon it his power, and evicted the spirit of uncleanness, is simply and beautifully portrayed in the picture presented to the eyes of the multitude who “came to see what it was that had come to pass,” and beheld “him that was possessed with devils sitting, clothed, and in his right mind.” With affectionate gratitude he now cleaves to Jesus, beseeching “him that he might be with him.” The refusal was not in harsh judgment against the redemed one, but for the instruction and profit of all othersthat he may go and “publish how great things Jesus had done for him.” Out of this incident let the central words, “What have I to do with thee?” be chosen as a test by which each may prove his nearness to Jesus or his recession from him. At one extreme lies this word of utter rejectionthe word of Satanic repudiation; at the other, words which express the most complete absorption of the life in devotion to him” To me to live is Christ.” This declares the perfect identification of the individual life with the person, the mission, the spirit of Jesus. The one affirms, “I know no life within the sphere of Christ’s kingdom;” the other, “I know no life beyond it. His name defines the boundary of my aims, my activities, my hopes. I am lost, buried, absorbed in him; to all things else I die.”

How many are the gradations between these extremes! let each test himself as to the attitude he assumes towards Jesus.

1. As to a supreme submission to his authority as “the Son of the Most High God.”

2. As to a calm and loving reliance upon him as “Jesus,” the “Saviour, which is Christ the Lord.”

3. As to a sincere alliance with him in the work of raising men from the dominion of evilcasting out the spirit of all foulness from the human life.

4. As to a perfect fellowship with Christ in the communion of sympathy and love.G.

Mar 5:21-43

Avowed and hidden faith.

The two incidents here grouped together show that in the neighborhood of Capernaum faith in Jesus’ power to heal has been established; nor is it to be wondered at, seeing the many instances of healing with which the people must be acquainted. The picture is striking. The “Teacher” has returned from his sail across the lake, where truly “the power proceeding from him had gone forth,” even the stormy wind yielding to it. A crowd gathers around him. He is standing by the sea speaking, when “one of the rulers of the synagogue, Jairus by name,” who had come seeking him, “and seeing him, he falleth at his feet,” making supplication for his “little daughter,” who is “at the point of death.” Yet does he believe that if the hands of the Healer be laid upon her she shall “be made whole and live.” Therefore his earnest entreaty, “Come thou.” He who would that children should come to him refused not to go to thema single child’s life is precious in his sight. Presently the sad tidings are brought, “Thy daughter is dead.” Why, therefore, should the Master be troubled any further? The faith of the father might well fail since now all hope of recovery is cut off. Is this man mighty enough “in hope” to believe “against hope”? Perhaps not without the strengthening word,” Fear not, only believe, and” (as St. Luke taught) “she shall be made whole.” Truly “belief cometh of hearing, and hearing by the word of Christ.” Then, as on another occasion (cf. Luk 7:11-17), the word of command”Arise”is uttered to the dead by the “Lord of both the dead and the living,” and another handful of the firstfruits of his resurrection power is plucked by his hand. Thus is the resurrection presented to us as the awaking of a little child, for in his view the dead “but sleepeth.” Who can wonder that “they were amazed straightway with great amazement”? But this instance of open and avowed faith is for ever intertwined with an example of hidden faith of equal strength, though less obtrusive. The faith of the woman was hidden “within herself,” its ingenuity only was showed, in that she came “in the crowd behind, and touched his garment. Surely this was not faith in the touch which was the supposed appropriate medium, the contact judged to be needful by the many that “pressed upon him that they might touch him.” This, if a suitable sign, was not a necessary one, as the faith at least of one declared; “but say the word, and thy servant shall be healed.” All faith in the nostrums of physicians had died out from this woman’s heart, for she had “suffered many things” of them, and was “nothing bettered, but rather grew worse.” But in this Healer she did believe, and her faith, which the Lord detected as truly as he “perceived in himself” that the healing power which could proceed from him alone “had gone forth,” he amply rewarded. “Who,” of the many thronging me, “touched me” with that touch of faith? Faith was united with humility and truth; and “trembling and fearing, she fell down and confessed all.” Once more, and for the instruction of the needy in all time, Jesus points to the “faith” thus honored: it “hath made thee whole.” Yes, the faith instrumentally, as our fathers have said, the touch mediately; but in reality, “I have healed thee in response to thy faithI, who only can say, ‘Go in peace, and be whole of thy plague.'” Hence are we to learn:

1. The power of Christ to raise the dead and heal the sick, so that we may sleep calmly in death till he bid us arise.

2. His pitiful consideration towards even struggling faith, whether assailed by the rude doubt, “it is too late,” or is too timid to declare itself openly. So that they of little faith need not doubt.

3. The true attitude of suffering in its confident approach to Christ for healing and help; even patient trustfulness, fearing not, and though persistent, yet humble.

4. The real support of all faith, the word of Christ, with such patient consideration of his works as leads to an apprehension of his Divine ability. May we not now stretch out our hand and touch him?G.

HOMILIES BY E. JOHNSON

Mar 5:1-20

Christ, the Redeemer of the intellect.

I. THE EXTREME OF HUMAN DEGRADATION AND MISERY. Bondage, impotent violence, suicidal mania. We cannot make out a theory of the facts; the facts are certain, and sad enough in this as in that age. There may be a duplicity in the consciousness of man, so that the being is threatened with a rending asunder. There is a certain reflection of this duplicity in all of us.

II. VIOLENT CONFLICT PRECEDES HAPPY CHANGE. There are crises when we dread the presence of the power of good; it means a sharp struggle at hand in the depths of the soul for our very life. Men will sometimes endure the present misery rather than undergo the pain which is to cure it. But the surgeon is no cruel tormentor; nor is the faithful teacher of the truth to be feared, but loved.

III. THE BLESSING OF A SOUND MIND. It may be lest; thank God it may be recovered. As there are parasites which prey upon the lower forms of animal and vegetable life, so there are ideas which may possess the imagination and confound the whole conscious life of the soul. Nowhere do we find the hope of salvation in all its senses, from physical and moral maladies, and those inscrutable to science, so clearly held out as in the gospel.

IV. THE DIVINE POWER AND PITY. “Tell thy friends how much the Lord has done for thee, and that he pitied thee.” Power and pity fused in love: this is the soul of the world, the principle of its redemption. It has infused its strong enchantment into nature, and healing is ever open to us if we will yield to its influence on our being.J.

Mar 5:25-34

The magic of faith.

I. THE CURE OF THE SICK WOMAN RESEMBLES A MAGICAL CURE. Magical belief universally prevailed. The principle of it was, an operation on the nervous system through the wishes and the imagination. A representation in the mind of a cure is assumed, and acted on as a reality. So mysterious and great is the power of imagination over the mechanism of life, that cures might occasionally occur without any real cause external to the sufferer’s mind.

II. BUT HERE THERE WAS A REAL CAUSE AT WORK. Coincident with the touch of the woman was the knowledge of curing virtue going forth from him, in the mind of Christ. Here is something impossible to explaina connection that defies thought; but a real connection. And the great general lesson remains. Every change in the mind from sickness to health implies the correspondence of a thought on the sufferer with a reality without him. Whenever and however the energy of God is reflected as a thought of reality or a faith in us, a change for the better must and will occur.J.

Mar 5:35-43

Life victorious.

I. LIFE IN ITS FULNESS KNOWS NO FEAR. Cruel anxieties for the life of those we love are hushed by the voice of Jesus. He ignores death, being the resurrection and the life. We are under a deception of the senses, which Christ saw through. “The child did not die, but is sleeping.” From another point of view our saddest facts may be lustrous with the significance of joy.

II. LIFE IS COMMANDING. “I say, Arise!” And the words are instantly obeyed. Richer as a parable than as a mere story. The fact is soon exhausted; the allegory is infinite. The voice is ever speaking, and resurrections are ever taking place. lost joys are being recovered, dead forms reanimated. Who knows, as the Greek asked, whether what we call dying be not living, and living dying? But where Christ is, there is no death, no loss; only change from less life to more.J.

HOMILIES BY J.J. GIVEN

Mar 5:1-20

Parallel passages: Mat 8:28-34; Luk 8:26-40.

Gadarene or Gergesene demoniacs.

I. CURE OF THE GADARENE DEMONIAC.

1. The district. The country called Gilead in the Old Testament, at a later period and in the New Testament goes by the name of Peraea. It was south of Bashan, and formed a sort of peninsula, bounded by the Yarmuck (anciently Hieromax) on the north, Arnon (now Wady el Mojeb) on the south, and Jordan on the east. The part of Gilead between the Yarmuck and Jabbok at present Wady Zurka, is now Jebel Ajlun; while the section south of the Jabbok is the Belka. In this region was a district called Decapolis, from the fact of its being studded over With ten cities, all, except Scythopolis, east of the Jordan. Of these cities one was Gadara, identified with the ruins of Urn Keis, the capital of Peraea; while Gergesa was the name of a little town, identified with the present Kerza, on the Wady Semakh, opposite Magdala. Either the territory adjacent was named after one or other of these towns, or St. Mark and St. Luke give a general indication of the district that was the scene of the miracle, when they call it the country of the Gadarenes; while St. Matthew gives the exact name, when he places it in the country of the Gergesenes. Dr. Thomson, in ‘The land and the Book,’ says, “The city itself where it was wrought was evidently on the shore And in this Gersa, or Chersa, we have a position which fulfils every requirement of the narratives, and with a name so near that in Matthew as to be in itself a strong corroboration of the truth of this identification. It is within a few rods of the shore, and an immense mountain rises directly above it, in which are ancient tombs, out of some of which the two men possessed of the devils may have issued to meet Jesus. The lake is so near the base of the mountain, that the swine, rushing madly down it, could not stop, but would be hurried on into the water and drowned Take your stand a little south of this Chersa. A great herd of swine, we will suppose, is feeding on this mountain that towers above it. They are seized with a sudden panic, rush madly down the almost perpendicular declivity, those behind tumbling over and thrusting forward those before; and, as there is neither time nor space to recover on the narrow shelf between the base and the lake, they are crowded headlong into the water and perish.” The name Gergesa has led to the supposition that the Girgashites, one of the seven Canaanitish nations, originally occupied this territory. Be this as it may, the district was pleasantly situated east and southeast of the Sea of Galilee, and the towns of Gadara and Gergesa were flourishing. The former was much the larger, and, according to Josephus, was richhe says, “Many of the citizens of Gadara were rich men “while that of Gergesa was of considerable importance.

2. A sad contrast. We cannot forbear noticing, as we pass, how much wretchedness may exist at the same time and in the same place with material wealth and mercantile prosperity, and amid all the beauties of natural scenery. This world itself all through is a strange mixture of mercy and of wrath; of the beautiful and the terrible; of plenty and of poverty; of sorrow and of joy; of sunshine and of shower. No April day was ever more variable. Here, in the country of the Gadarenes, with its well-to-do and wealthy inhabitants, and their profitable herds of swine, were two wretched creatures in extreme misery, both mental and bodily. While others bought and sold and got gain, these creatures were a terror to themselves and all around. While others occupied comfortable dwellings, these unfortunates tenanted sepulchral caverns which abounded in the district, and of which, as we have seen, some remain to the present day. While others were decently clad, or even gorgeously attired, these miserable individuals refused the decency of raiment. While others went at large, enjoying the sweets of life and that liberty which makes life sweet, these demoniacs had to be bound with chains and fetters (, equivalent to shackles for the feet, and , equivalent to chains in general).

3. The number accounted for. St. Matthew mentions two; St. Mark and St. Luke speak of one. How are we to explain this? The one mentioned by two of the evangelists was fiercer than his fellow; he was wilder and worse than the other. Or perhaps he had belonged to a higher class in society, and had moved in a better rank of life; or perhaps his position had been in some respect more prominent, whether owing to wealth, or profession, or education; and so the calamity that had befallen him was more conspicuous, and he himself better known. Something of this sort seems hinted at by St. Luke, when he speaks of the demoniac who met Jesus, as “a certain man out of the city.“ At all events, from any or all these causes St. Luke separates his case from the other, and singles him out from his comrade in affliction.

4. A distinct feature added by each evangelist. St. Matthew tells us that they made the way impassable for traveler’s; St. Luke, that he was without clothing; and St. Mark, in the passage specially under consideration, that he cried night and day, and cut himself with stones. St. Matthew’s narrative of this case is somewhat meagre, St. Luke’s fuller, and St. Mark’s more circumstantial than either.

5. The period in particular of demoniac possession. That demoniac possession was distinct from disease, or lunacy, or epilepsy, is sufficiently evident from a single Scripture, namely, Mat 4:24, where we read that they “brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy; and he healed them.” If asked why demoniac possession so manifested itself at the time of our Lord’s appearance on earth, and not before, nor at least in the same way since? we must simply reply, in addition to what we have formerly said on this subject, that we can no more tell this than we can tell why small-pox manifested itself as a terrible scourge to our race at a certain time, and not sooner; or why cholera ravaged Europe at a certain period since the beginning of this century, and not before; or why that fearful plague, which the Greek historian has described with such graphic power and thrilling effect, never visited them till the time of the Peloponnesian war, and has never returned again, as far as history informs us, to renew its work of desolation there. But, though Scripture does not explicitly specify the cause, we can readily suppose a reason which has the appearance at least of probability. That reason we have already alluded to as found in Satan’s well-authenticated powers of imitation, and we shall only subjoin in this place a few additional circumstances to confirm its probability. In early times, when the Lord afflicted Egypt with his plagues, and his servants, Moses and Aaron, wrought miracles in the field of Zoan, Satan had his servants there also, and Jannes and Jambres either possessed or pretended the power to work miracles too, counterfeiting or counteracting to the utmost of their capacity those of Moses and Aaron. From time to time, in the subsequent history of Israel, the Lord raised up prophets to instruct and forewarn the people; but who can be ignorant of the fact that Satan at times employed his prophetsfalse prophets to beguile and mislead? When our Saviour was on earth he warned his disciples that false Christs would arise and deceive many. Satan raised them up, and so history confirmed the statement. In like manner, when the Lord Jesus Christ had taken to himself a true body and a reasonable soulwhen the Word was made flesh, and dwelt among menSatan, by himself or by his servants, took possession of the bodies of men, cruelly torturing their flesh and agonizing their spirit. Nor are we prepared to say that demoniac possession has altogether ceased. We have seen men so act, and heard men so speak, and have been informed of such fiendish atrocity on their part, that we could account for their violent and outrageous conduct, or for their mischievous and diabolical acts, or for their horrid and blasphemous expressions, in no other way than that some demon, or the devil himself, had been permitted to take temporary possession of them.

II. THE PAST HISTORY OR PREVIOUS STATE OF THIS DEMONIAC.

1. His madness. When we compare and combine the account given of this poor demoniac by St. Mark and St. Luke, as also the brief notice of both demoniacs by St. Matthew, we have a most affecting picture. He had lost his senses and become exceeding fierce, so that no man could tame him, and no man could in safety pass that way. To the folly of the lunatic he had added the furiousness of the madman. Reason had reeled and left the helm; the once goodly ship had lost compass and chart and helmsman; it was drifting along, the sport of furious winds and stormy waves.

2. His wretchedness. This wretched man had not lost life, it is true, but all that could make life desirable, or render it happy. Unclothed, uncared for, he had fallen back into the condition of savage life, and to some extent had sunk lower than the brute. Houseless and homeless, he led a vagrant lifenow a dweller in the mountains, now a tenant of the tombs. His agony of mind was fearful. When not attacking others he acted the part of a self-tormentor. His cries waked the echoes of the mountains, or made the gloom of the sepulcher more dreadful. But cries were insufficient to vent the deep anguish of his spirit. He cut himself with stones, and, by making gashes in his body, sought to transfer his suffering from the mind to the body, or at least divide it between them. All this had lasted for years, as it would appear from the statement, “he had devils long time.” Neither had he known much of respite or aught of relaxation; “always night and day” this sorrowful and suffering condition continued; no lucid interval that we read of; no pleasant period of relief, however short, that we know of. At times, moreover, he was deprived of his liberty. This had frequently occurred. “He had often been bound with fetters and chains,” until, by a sort of superhuman power, he plucked them asunder or broke them in pieces.

3. The lessons to be learnt from all this. There are two lessons to be learnt from this part of the subject. The first lesson we may learn from it is the condition of the sinner, and the second is the hostility of Satan. Confining attention to the first, while we have examined the condition of the demoniac as a facta stern fact, and a sad onewe cannot help thinking that it furnishes us at the same time with a figure of what the sinner more or less is. He may, indeed, have the use of all his faculties, both of mind and body; nevertheless, he is a fool. “The fool hath said in his heart, There is no God.” He is beside himself; for we read of the prodigal, on his repentance and return to his father’s house, that “he came to himself.” Was ever folly greater than that of the man who prefers the trifles of time to the realities of eternity; who day by day barters the salvation of the soul for some gratification of sense; who, amid all the uncertainty of life, braves the danger of delay; who, not- withstanding the shortness of time, neglects from one season of opportunity to another, from one period of existence to another, the things that belong to his peace? What madness can equal his who treats all these things as though they were cunningly devised fables; who turns his back on God and his Word, on the sabbath and the sanctuary, on prayer and praise; who trifles with the great things of God until death stares him in the face, entertaining the vain fancy that a few tears, or prayers, or sighs on the bed of death will reverse all the past, make amends for a life of sin, and serve as a passport to heaven? That man is a demoniac in very fact, whom Satan so possesses, so leads captive at his will, and whose eyes he so blinds, that, though Providence is speaking with many a solemn voice; though his own frailty is pleading with him in the silence of his chamber, and during the night-watches; though mortality in sundry ways forces itself on his attention; though conscience is upbraiding, until it becomes so seared that it upbraids no longer; though the Spirit of grace is striving, as he has been striving long; though the Saviour with outstretched arms is saying, “Come, come and welcome,” “Come unto me, all ye that labour and are heavy laden, and I will give you rest;” though the eternal Father is waiting to embrace the returning penitent, and swearing, “As I live, I have no pleasure in the death of the wicked;”yet that sinner, in spite of all, keeps running along the downward way to hell, plunging deeper and deeper into wretchedness, rushing upon ruin, and rushing at the same time against the thick bosses of Jehovah’s buckler. If you exhort him, he is sullen; if you remonstrate with him, he is offended; if you reprove him, he is outrageous; if you speak plainly, yet affectionately, it may be he returns a surly answer, proving himself to be what Scripture describes, as “such a son of Belial, that a man cannot speak to him.” What though he is neither naked, nor houseless, nor dwelling among the tombs, nor bound with fetters! Are not the fetters of sin the worst that ever bound any man? “What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.” Has not a course of iniquity clothed thousands in rags, yea, left them without anything like decent clothes at all? Has not drunkenness, or lewdness, or idleness left hundreds without either house or home? Does not wilful waste make woeful want? Who can ever forget the story of the prodigal, when” he would fain have filled his belly with the husks which the swine did eat,” when “no man gave unto him,” and when he said, “I perish with hunger “? Has not the devil’s service brought many a man to his tomb, humanly speaking, before his time? for the wicked do not live half their days. We need not speak of the misery which the sinner feels when the iron enters into his soul, the bitter regret, the unavailing remorse, the terrors of conscience, the second death, and the smoke of their torment ascending up for ever and ever.

III. THE PRESENT CONDITION OF THE CURED DEMONIAC.

1. The great change. “The unclean spirits went out;” or, as St. Luke expresses it, “Then went the devils out of the man.” Here was a practical exemplification of the Saviour entering into the strong man’s house and spoiling his goods. The strong man was expelled by One stronger than himself. His terrible hold was loosened, his power paralyzed, captivity led captive, and the prey taken from the mighty. It is thus with every one who has been rescued from the grasp of Satan, who has been “snatched as a brand out of the burning,” who has been convinced of sin and its attendant miseries and everlasting wretchedness, who has been enlightened with the knowledge of the grace and mercy of the Saviour, whose will has been renewed by the Spirit of God, and who has thus been made willing in the day of Divine power. Oh that the time may soon come, when in every land, and through all parts of the habitable globe, God in his great mercy shall open the blind eyes, and smite the fetters off the gyved limbs, and emancipate the oppressed of Satan, setting the captives for ever free!

2. Evidences of the change. People were curious to see the mighty miracle that had been wrought, and came to Jesus to see the strange sight about which, no doubt, they had heard much. And, arriving at the place, they “see him that was possessed with the devil, and had the legion, sitting.“ Ah! there is a change, and clear evidence of it. What a subject for a painting! The madman is come to his right mind; the maniac is tamed; reason, that godlike faculty, is restored; his fierceness is subdued. The anguish of his spirit has subsided; his wild cries have ceased; his self-inflicted bodily painsthose shocking woundsare healed. People talk of the man who could tame the most savage horses, and hold them for a time as if spell-bound; they speak of menagerie-men who can tame lions and conquer bears; they laud the poet’s comic humor in his piece entitled ‘The Taming of the Shrew;’ but the taming of shrew, or lion, or bear, or horse is nothing compared with the taming of this demoniac man, or of any other man whose fierce passions have been let loose, whose soul and body have been subjected to Satan’s sway, and whoso wicked and wayward career has been marked with as bad, if not worse, than demoniac madness. There he sits! as though the lion had become a lamb; as though the tiger had forgotten his fury, and laid aside his fierceness; as though the bear had changed its nature, and become a mild domestic creaturean emblem of that better day when all men shall become such, and a foreshadow of that coming time which the prophet describes so beautifully, when “the wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together.”

3. His posture a proof of docility. There he sits, with the docility of the child and the guileless simplicity of the Christian. There he sits, as Saul did in the days of his youth, an apt scholar at the feet of Gamaliel. Rather, there he sits, as Mary, at the feet of the same Saviour who bestowed on her the high encomium, “One thing is needful: and Mary hath chosen the good part, that shall not be taken away from her.” There he sits, with thoughtful countenance and attentive mind, and listening ear, to drink in every word that falls from the Saviour’s lips. There he sits, humbly at the Saviour’s feet, while his eye rests placidly on that Saviour’s face, as though he said, “Lord, how I love thee for all thy grace to me! Lord, what wilt thou have me to do, that I may express that warm love which glows in my breast, and exhibit the effects of that wondrous grace?” It is thus with every converted sinner. We sit at Jesus’ feet, and whether he speaks himself to us in his Word, or by his servants who preach to us from that Word, or by his Spirit who applies that Word, it is all the same. Willingly we will lose no lesson, we will miss no opportunity, we will neglect no means of grace, where we expect that Jesus will manifest himself to our souls and talk to us by the way, opening to us the Scriptures. The whole of the hundred and nineteenth psalm is a commentary on this teachableness of spirit, and willingness to sit at the Master’s feet; verses 33-40 inclusive may be specially read in this connection. Down to old age we will sit at the Saviour’s feet, in order to learn of him. like Simeon, like Anna, like the picture of the righteous set before us in the ninety-second psalm, “The righteous shall flourish like the palm tree: he shall grow like a cedar in Lebanon.” Now, who are they, and where are they, that flourish so? “Those that be planted in the house of the Lord shall flourish in the courts of our God.” And when and why do they flourish so? “They shall still bring forth fruit in old age,” and “to show that the Lord is upright.” We are bound to make all due allowance for the decay of nature and such weakness as is incident to the decline of life; but it is distressing to find at times the aged magnifying their infirmities as an excuse for absenting themselves from the house of God; worse still, perhaps, when they stay away without pretending any excuse. It is one of the worst signs; for none that ever truly followed the Lord in youth or in maturity ever forsook him in old age. We remember well seeing a very old man, much above ninety years of age, helped into his pew in church every sabbath; and there was the patriarchal man leaning on his staff, as he sat at Jesus’ feet, a devout and venerable and earnest worshipper. Even when age may have blunted the faculties and dulled the hearing, it is still our duty to forsake not the assembling of ourselves with the people of God. We knew the case of a deaf man who, though he could not hear a word preached, came regularly to church, because, as he said, he could see to read the psalms and lessons and other parts of the service, and in any case could help the attendance by his presence and example.

4. His place of safety wets there. This demoniac sat at Jesus’ feet for safety. May we suppose that he had heard of the man, of whom we read in the parallel passage of another Gospel (Luk 11:1-54.), from whom the unclean spirit, having gone out, came back again with seven other spirits more wicked than himself, and entered in and dwelt there, so that “the last state of that man was worse than the first”? At all events, he felt that there was no safety but in nearness to Christ; and this is the proper sentiment for every follower and friend of Jesus to entertain. When Peter followed Christ afar off, Peter fell. Nearness to Christ is safety, separation or distance from him is insecurity and danger. We need his grace, for by it we stand; his strength, for by it we are fortified against temptation; his blood, for by it we are cleansed, and we need a fresh application of it daily; his sacrifice, it is the ground of our acceptance, and we must look to it always; his example, it must be our daily pattern; his faith, “the life which we now live in the flesh we must live by the faith of the Son of God, who loved us and gave himself for us;” his person, “Christ in you, the hope of glory;” his presence, it is our comfort, for he has said, “I will never leave thee nor forsake thee;” his protection, that, where Satan would sift us as wheat, he may intercede for us, that our faith fail not; his love, to keep up the flame, that would otherwise burn low or go out altogether.

5. His clothing evidence of restored sanity. He was sitting as a scholar at Jesus’ feet, as also for safety, as we have seen; he was clothed, and in his right mind, the former being, as well as his sitting, evidence of the latter. We dislike and disapprove of those naked figures which we see in books and paintings and statues; of whatever use they may be to the anatomist or painter or statuary, they are, we think, unsuitable to Christian refinement and inconsistent with Christian purity. Their usefulness to people in general is questionable. The passions of fallen humanity are bad enough of themselves, and in their own nature, without exciting them. The demoniac cured by our Lord is clothed; the sinner converted to Christ is clothed likewise. When brought to the foot of the cross, and seated at the feet of Jesus, he is clothed. He has on the” fine linen, clean and white,” which is “the righteousness of saints.” He is “found in Christ, not having on his own righteousness, which is of the law, but that which is by the faith of Christ, the righteousness of God by faith.” He has obeyed the precept, accepted the advice, feeling the benefit of the counsel, “I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.” A practical question is here suggested. Do you, reader, possess that robe? It is put on by the hand of faith. Have you that precious faith? If notif you have not already “good hope through grace,” pray for that faith. Do not be ashamed or afraid to do so. Do not neglect or delay to ask it. Ask the Holy Spirit to work faith in your heart, and so unite you to Christ, for “if any man be in Christ, he is a new creature;” and God gives his Holy Spirit to them that ask him.

6. Restoration to reason. His mind is right about sin, as “that abominable thing which God hates,” and hurtful to man as hateful to God; right about Satan, “as a roaring lion, seeking whom he may devour”” a murderer from the beginning;” right about the Saviour, as “the chief among ten thousand, and altogether lovely;” and right about holiness, as the way of happiness and the way to heaven.

IV. THE POWER THAT RESCUED THE DEMONIAC FROM WRETCHEDNESS AND RUIN.

1. The greatness of that power. The possession of this demoniac was something singularly shocking. It was not one demon, but many, that had made him their prey. “My name,” he said, “is legion: for we are many.” The name is a latin name, and denotes a levying or enlisting, then, a body of troops so levied. The full complement of a Roman legion was six thousand infantry, and a squadron of three hundred cavalry. Each legion was divided into ten cohorts; each cohort into three maniples; and each maniple into two centuries. Then again, when arrayed in order of battle, there were three linesPrincipes, Hastati, and Triari! What a formidable host! How powerful, and how numerous! The host and the hostility, the multitude and the enmity, the strength and the skill thus conveyed by the name here applied to the demons which had had possession of this man, are fearful to contemplate. Yet the power of Christ expelled them, mighty, multitudinous, and malicious though they were. It was the power of Christ did it all. Demons owned that power. They had faith in him, but not of the right sort; “they believed, and trembled.” So here they feared he was coming to judge them and consign them to torment before the time. Jesus has the self-same power still; “he is able to save to the uttermost all that come unto God by him.”

2. The miserable home of those demons. They would rather go anywhere than go home. They trembled at the power of Christ, while they dreaded the torments he will one day inflict. They would rather enter into swine, rather go into the sea, rather go into the worst and filthiest spot of earth, than go back into the deep abyss of hell. It was not the abyss of earth or the abyss of ocean, but the abysmal depth of that unfathomed pit of hell, which they so much dreaded. And oh! are sinners not afraid of rushing with eyes open into that dreadful, deep abyss?

3. Their fiendish malice. Now that they are cast out, and can no longer destroy their victim, they are actuated by demon-like malevolence, and try to keep others from the Saviour by causing the loss of their swine. In this way they seek to prejudice and even enrage them against the Saviour. They seem to have succeeded, for the Gadarenes “began to pray him to depart out of their coasts.”

4. The sufferings of the brute creation. Why, it may naturally enough be asked, are poor dumb animals subjected to sufferings? Or how is it possible that the demons could exert any influence of the kind stated upon them? In reply to the latter question, it may be sufficient to mention the influence which man exerts upon animals such as the dog, the horse, the elephant, in the way of training and teaching. If animals are thus receptive of human influence, why-should they not be receptive of other and, in some respects, more powerful influence? Why should they not be accessible to, and receptive of, demoniac influence, as well as that of men? The other question stands on different ground. The lower animals, placed under man’s control at the first, and granted to man for useful service, share to some extent in man’s Varying fortunes, and are entitled to humane and kind treatment at the hands of man; but that they suffered in consequence of man’s fall and sin is, we think, unquestionable. Their position now is abnormal just as man’s own position is abnormal, for does not “the whole creation groan and travail in pain together until now”? Besides, they often suffer, in common with man, in special disasterssuch as conflagrations, shipwrecks, and catastrophes of similar kinds.

5. A mixture of mercy and judgment. While mercy was shown to the demoniac in his miraculous cure, judgment was inflicted on the owners of the swine for their sin. Jesus performed the act of mercy, and permitted the exercise of the other. The demons could not have moved an inch without his permission. This side of the miracle was judgment, and well deserved. Who were these Gadarenes or Gergesenes? Were they Gentiles or were they Jews? If the formerif Gentiles, they were tempting their Jewish neighbors, and they had no right to do that. If they were Jews, they were breaking the law of God, and they could not long expect to prosper, and to continue doing that. If they were Jewish proprietors, who employed Gentile swineherds for the purpose of tending and herding their swine, they were both sinning themselves and tempting others to sin; and so both partook of the result and shared the consequences of their crime. Here, too, we must notice the hardening effect of sin long persevered in. These Gadarenes, whatever their nationality, whether Jew or Gentile, had become like swine themselvesswinish in spirit and disposition. They actually preferred their swine to the Saviour, and “besought him to depart out of their coasts! “J.J.G.

Mar 5:21-43

Parallel passages: Mat 9:18-26; Luk 8:41-56.

Touching in the throng.

I. The woman with an issue of blood.

1. A painful disease. The woman mentioned in this section had been a sorely afflicted sufferer. For twelve long and weary years she had suffered from a painful and weakening malady ( , the preposition here resembles the beth essentive of Hebrew, denoting in the capacity, character, or condition of, i.e. in the condition of an issue). During that time, we may well suppose, she had sought every means of cure; and found none. During that time she had applied to various physicians; but obtained no relief. During that time she had, no doubt, taken many a bitter draught and many a nauseous drug; but all to no purpose. During that time she had, doubtless, submitted to many severe experiments or even some harsh operations; but all in vain. During that time she had expended much, yea, all her means; she “had spent,” we are told, “all her living upon physicians,” and that in addition to her sufferings, as is implied by the prepositional element in the word () employed by St. Luke; while St. Mark tells us plainly in this passage that she “had suffered many things of many physicians, and had spent all that she had.” And now she remains poor and destitute, diseased and weak, and miserable as ever; for she “was nothing bettered, but rather grew worse;” “neither could be healed of any.” What is she now to do? Where is she to seek relief? To whom can she further go? Is there any application she can yet make? Or is there any remedy still remaining to be tried?

2. One resource yet remains. She has tried all the physicians; she has tried all means of cure that have been prescribed, or suggested, or that she has ever heard of; she has, besides, spent her all in quest of health. Still one, and only one, remains to be tried. She has heard of a wondrous Man who goes about continually, doing good; she has been told of most wonderful cures he has effected; of diseases, previously deemed incurable, which he has healed; of sufferers whom, when all else failed, he has relieved. She has never seen him, it is trueshe has only heard of him; but what of that? Though she has not seen him, she has no reason to doubt the reports she has heard of him; she has no reason to doubt the greatness of his power and the might of his mercy, in accordance with these reports; she believes the accuracy of these reports, she has somehow confidence in their correctness. She has schooled herself into faith in his power to effect her cure and heal her disease.

3. Obstacles to be overcome. A difficulty here presents itself. Her disease is peculiarsuch a one as she is loth to name in public. She cannot bring herself to talk of it in presence of so many people; womanly delicacy forbids her. Besides, it was such a disease as caused ceremonial uncleanness, so that her contact was polluting. People would, not without reason, upbraid her for coming among them, or thrust her away from them, as impure and contaminating.

4. A happy thought. A happy thought occurred to her in her difficult positiona thought which we may regard at once as the outcome of strong faith, and the suggestion of deep affliction. It flashed on her mind as a bright idea. She had heard that the great Physician, to whom her thoughts now turned, often accomplished his cures and conferred health by a touch. She naturally infers that if she could but touch him even stealthily, her cure would be effected. Accordingly she conceived the thought of stealing a cure; she thought within herself, “If I may touch but his clothes,” or his garment, or even the border of it, “I shall be whole.”

5. Pressure of the crowd. Our Lord at this time was on his way to the house of Jairus, the ruler of the synagogue, in order to cure his daughter. The crowd that followed him on the occasion was unusually large. It was drawn together by respect for the distinguished official whose daughter was so ill, as also by the remembrance of past miracles, and the prospect of seeing the performance of another. Dense as the crowd was, she kept to her purpose, pressing onward through it, and elbowing her way till she had got up to his very side.

6. The cure effected, but concealment impossible. She attains her object; she touches the hem of his garment, and all at oncestrange circumstance! blessed relief!the malady of many years’ standing is healed, the issue is staunched, the pain and grief have ceased. But a disquieting circumstance still remains; a matter of some uneasiness has now to be got over. She is cured, it is true, but she is struck with terror at her own temerity; she is filled with alarm when she sees Jesus looking round inquisitively (, imperfect, equivalent to “he kept looking all round”), and hears him earnestly asking those about him, “Who touched me?” She knew that her touch was polluting; she was well aware that it conveyed ceremonial defilement. She had, indeed, only touched the hemthe extreme border of his garment, as if in hope that so slight a touch would defile him but little, while it might benefit her so much.

7. Astonishment of the bystanders. The persons next our Lord in the crowd were amazed at the question; some would be disposed to say in reply, “All touched thee,” and others, again, would be inclined to think and to say, when they gave expression to their thought, “None touched thee.” At length, after all had denied, Peter as usual, acting as spokesman of the disciples, said, Master, the multitude throng thee and press thee [, equivalent to ‘pressing greatly, or pressing upon on every side’], and sayest thou, Who touched me?” “Not so,” says our Lord; “all the persons in this large crowd do indeed throng and press around me, and yet but one touched me’ somebody touched me.'”

8. Surprising graciousness of the Saviour. Our Lord looked round to discover the one individual in all that crowd who had touched him. At last his eye rested on the abashed, affrighted woman; when, lo! instead of a rebuke for her temerity, instead of a sharp reproof for her audacity, instead of a harsh reprimand for her polluting touch, instead of blaming her for her presumption, instead of a single unkind expression of any sort, he commends her faith, confirms her cure, ratifies her desire, and gladdens her heart by these most gracious words, “Daughter, be of good comfort: thy faith hath made thee whole; go in peace.”

II. THE PECULIARITY OF THIS WOMAN‘S TOUCH.

1. There must be contact. The first thing we are taught by it is that, in coming to Christ and in seeking cure from him, there must be not merely contiguity but actual contact, and that of a peculiar kind. All the persons in the great crowd that followed our Lord on this occasion were near him comparatively, some were quite close to him; yet only one derived benefit from him. There were, moreover, several, we can scarcely doubt, in that multitude who needed some temporal boon or spiritual blessing; yet only one obtained such a blessing. There were numbers of persons all around and on every side of him; yet virtue proceeded from him only in one direction. Not only so; mere contact itself is not sufficient. Intelligent connectionspecial and spiritual contactis needed. There were many crowding on and crushing our Saviour, yet only one touched him in the true and proper sense. The motives that moved that multitude were various. Some were borne thoughtlessly along with the mass of persons that formed the procession; they went with the crowd. Others, and perhaps the major part, were attracted by curiositythey were desirous of seeing some miracle; or they had itching ears, and hoped to hear some startling statement. Others, again, were, no doubt, drawn into the crowd by feelings of admiration for the Saviour. While various motives thus actuated the individuals that composed that crowdthe units that made up that multitude; only one, it would seem, was influenced by the right motive; only one approached the Saviour in the right way; only one at that time was healed.

2. Her feelings and her faith. That one individual felt the misery of her condition, the iron had entered deeply into her soul; that one felt intensely her need of health. That one, besides, had resolved to overcome every obstacle in order to obtain relief. That one, also, was fully persuaded that Christ could confer health and cure. Nay, she felt assured that, as he frequently touched the persons cured by him, a touch of his person, or even of his clothes, or if it were but of the border of his garment or of the fringe of his robe, would make her whole. Now, here was faithtrue faith, strong faith; and this faith it was that made the difference between her touch and that of the crowd that pressed upon himbetween the multitude that thronged him and the woman that touched him. Others touched him, but their touch was incidental; hers was intentional. Others touched him, but it was owing to the pressure around; hers was from a deliberate purpose within. Others touched him, not feeling any need of help at his hand, or, if they felt any need, yet not expecting any relief in that way; she touched him, conscious of her malady and convinced of his power to effect her cure. Others touched him, but then it was curiosity, chance as the world calls it, the crowd, the multitude, the pressure that brought them into such close proximity to Christ; she touched him, but it was the result of deliberation on her part, design, earnest purpose, strong desire, anxious hope of cure, and confident expectation of deliverance. There was thus all the difference in the world between the thronging of that multitude and the touching of that invalid. Faith is thus seen to be the means of union with Christ, and union not mechanical and physical, but union rational and spiritual. We may approach him by ceremonies, by profession, by lifeless prayers, by dead works; but in none of these cases do we really touch him: and not coming into living contact with him, we cannot expect to be recognized by him.

3. An example worth imitation. We may profit by the example of this poor invalided woman as contrasted with that great crowd. We cannot agree with those who disapprove of thronging the Saviour, while they approve of touching him. We approve of both. It is good to be in the throng that crowds round Christ, if only one should be healed at a time, for you yourself may be that one, while all that are far from him shall perish. It is good to be near the pool of Bethesda, for some one is sure to be cured every time the angel troubles the waters, and you yourself may be the happy individual. It is good to wait at the posts of wisdom’s door, for that is the way of duty, and the way of duty is the way of safety. But while it is good to be in the crowd that throngs Christ, it is betterfar better to touch Christ. There must be real unioncomplete connection with Christ. The electric telegraph, one of the greatest wonders of a marvellous agethose wonderful wires that pass over lands and under seas, connecting Ireland with Britain, and Britain with the Continent, and one continent with another; that link the Old World with the New, flashing its messages over more than half the globe, thus facilitating the intercommunion of nations, and expediting the exchange of intelligence from East to West and from West to East;if those electric wires stretched from one place on the earth’s surface to another hundreds of miles remote, and if they reached very near to that other place, just within a yard, or a foot, or an inch, and yet stopped short by that small interval; no communion could be carried on, and no intelligence conveyed. Its hundreds of miles of extent would be unavailing; that yard, or foot, or inch would render the whole useless, and cause all the labour to be lost. It might as well stretch only three-fourths of the way, or one-half the way, or one quarter of the way, or no part of the way at all. Nothing short of a close and complete uniting of the two places, and that without any interval, will do. Alas! how many come close up to Christ, but never close with him. How many are in the throng that never touch him How many there are like the young man in the Gospelthat amiable young man whom our Lord loved, who did so much, and went so far, and yet after all came short! They seem to be very close to Christ, and very near his cross; but there is one link wanting”One thing thou lackest.” How many are at the very threshold of the kingdom of Heaven, and ready to say with Agrippa, “Almost thou persuadest me to be a Christian:” and yet they never cross the threshold, nor enter the kingdom, nor become Christians, in the true and proper sense, at all! How many are on the spot at the very time when Christ is passing by, without ever touching so much as the fringe of his garment! How many frequent the place where his presence is promised and his blessing bestowed; and yet they never feel the one nor enjoy the other! There is nourishment in food, but you must partake of it; or the most wholesome food will do you no good and give you no strength. There is sweetness in music, but you must have an ear for it and give ear to it; else the sweetest music will be but mere noisean empty sound. There is fragrance in the rose, but your olfactory nerves must be sound and sufficiently near the odoriferous flower; or its fragrance will be wasted on desert air! The electric current is a potent agency, as we have seen, but it must needs have the electric wire to pass along; or it loses its practical utility. In view of such facts and considerations, our duty as well as interest is, by grace, to realize union with Christ; we should give no sleep to our eyes, nor slumber to our eyelids, until by grace, through faith, we are united to Christ, and one with himChrist in us and we in Christ, Christ our life, and our life devoted to Christ. For while Christ is able to save, and waiting and willing to save, and while God sent his Son to seek and save that which was lost; yet there must be faith, or we cannot be saved. let us, therefore, seek the aid of God’s Holy Spirit, that he may form the link of faith between our soul and the Saviour; or, if it already exist, that he may strengthen and brighten it

4. How healing virtue is obtainable from Christ. There was healing power in the Saviourinherent in him, in him alone, and in none besides. This poor invalid drew it forth by the touch of faith. The virtue to heal that proceeded from Christ may be compared to the electric current, while the faith of the woman may be likened to the wires along which it passed. Now, if faith be the gift of God, as it is, and the operation of his Spirit as we know from his Word, it may be asked, “Why blame any for the want of it?” We do not and cannot with fairness, blame for want of it; but we may blame persons for not asking it, for not wishing for it, for not seeking it, or for not accepting it. If God gave his Son before you asked him, and without you asking him, “will he not with him also freely give you all things;” in other words, will he not give you faith in him for the asking? If he have given the greater gift, will he withhold or refuse the less? If he has promised his Spirit to them that ask him, and if he invites us and presses us to ask him, do we not tempt God when we refuse to ask him, seeing it is the Spirit that works faith in the heart of man? We are far, very far, from ignoring or overlooking the sovereign grace of God, whereby he takes one out of a city and two out of a family and brings them to Zion: but if we refuse the course that God has prescribed to us; if we reject the conditions on which he offers grace and every mercy; if we neglect the ordinances where he has appointed to meet and bless us, or if, attending them, we forget the object for which we are urged to attend them, or if we use the means without thinking of the great end we should have in view, or if we are not at pains to examine our motives, or if we have no care to meet Christ in his ordinances no longing for his presence, no thirsting for his grace, no hungering for his righteousness, no earnest inquiry, “What must we do to be saved?” and no seeking of the fulfillment of the promises;in all such, or any such cases, are we not thronging Christ instead of touching him? If custom, or curiosity, or the crowd, or habit, or respectability, or worldly advantage, or early training, brings us near to Christ, and if we have no higher object and no holier end in view, are we not thronging Christ, and yet not touching Christ? “Many,” we know from the declaration of God’s own Word, “will say, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then,” adds the Saviour, “will I profess unto them, I never knew you.” What was all this more or better than thronging Christ without touching him?

5. Confession consequent on cure. She sought Christ privately, but was obliged to confess publicly. So with ourselves; we must confess his name before men, and tell of the gracious Saviour we have found; just as the psalmist says, “Come and hear, all ye that fear God, and I will declare what he hath done for my soul.” “With the heart men believe unto righteousness, and with the mouth make confession unto salvation.”

6. Character of the cure. The cure was immediate; “from that hour.” It was complete; the fountain was staunched. It was perpetual; “Be thou whole.” This our Lord probably added lest she should think the cure too sudden to continue, too speedy to last, too good news to be true. Not so; it was no transient remedy, no mere temporary relief. All that God does is well done; he does not leave any part of his work unfinished. Having” begun a good work in us, he will perform [rather, perfect] it till the day of Jesus Christ.” The testimony to the Saviour’s work on earth was that “he hath done all things well.”

7. Peculiarity of expression. The words are properly “into peace,” which refer more to the future than to the present. Peace is not only the present element in which she finds herself, but the future sphere in which her life is to move. Brought into peace by the great Peacemaker, she is ever after to continue therein. The addition of the words was not superfluous, but most reassuring, in order to ratify the stolen cure and to convince her of its durability and permanence. Further, we may notice the relation of the of the woman to the of the Saviour. The former saved her mediately, or instrumentally, that is, as the connecting link between herself and Christ; the latter was the healing power of Christ, which, working along the line of that faith, saved her as the energetic and efficient cause.

III. THE RESTORATION TO LIFE OF JAIRUS‘S DAUGHTER.

1. Position of Jairus. The official position of Jairus was highly respectable. He was ruler of the synagogue. Though there is some difference of opinion on the subject, yet the officers of the synagogue appear to have been the following:

(1) The ruler or president of the synagogue, on whom devolved the right ordering and regulation of the service, and with whom were conjoined the elders;

(2) the sheliach tsibbor, the angel or messenger of the congregation, who offered up the public prayers, and who acted as secretary to conduct the correspondence, or to serve as deputy, when required, between one synagogue and another;

(3) the chazzan (), or ordinary reader, who read the appointed portions, or who handed the book to an occasional reader; he also had charge of the sacred books;

(4) the , or, or sexton.

2. The substantial harmony of the narratives. The ruler of the synagogue, according to St. Mark, tells our Lord that his daughter ( ) is extremely, ill, “at the point of death”in fact, in extremis; according to St. Matthew, that ( ) she is dead by this time” even now dead; “she was so ill when he left that he did not now expect to see her again alive when he returned; according to. St. Luke, that () she was dying, or “lay a dying;”all perfectly consistent.

3. The special tenderness of the parent. Though St. Mark very frequently employs diminutives with little, if any, difference from the simpler form, yet we see good reason for his use of the diminutive here. It becomes a term of special endearment and affectionate tenderness in this place, from the circumstance, of which another evangelist, St. Luke, apprises us, namely, that this little girl was an only daughter ( ), perhaps, indeed most probably, an only child. We can easily imagine the terrible uneasiness of the father, when our Lord had been delayed by the unwelcome incident of the cure of the woman with the bloody issue. Jairus must have looked on this as a most provoking and unpleasant interruption; and now that the messengers bring word that his daughter is dead, and so his worst fears realized, he and they evidently give up all for lost. The great Healer might have restored her to health, however ill, or however far gone she might have been; but how can he restore her to life now that she is dead?

4. Jesus‘ power over death. He had heard, or, if we read a compound of the same word, though slightly supported he had overheard the conversation between the messengers and Jairus; he had heard them dissuade the ruler from fatiguing with the length of the journey, or in any other way worrying the Physician (, root , spoils, means “to spoil, despoil, flay, trouble, harass, or worry”), as it was only bootless labourquite useless workfor the child was dead. Our Lord tried to revive the father’s hopes, encourage his fainting heart, and strengthen his weak faith, saying, “Do not be afraid, only believe.” The mourners, especially the hired mourners, who were making so much ado, and beating themselves (), in grief more seeming than sincere, began to deride our Lord, or laugh him down (). In fact., they did not wish her restored, lest perhaps their occupation would be gone. Taking the maiden by the hand, he addressed her, in the vernacular Aramaic of the district, saying,” Talitha cumi, Maid, arise.” Straightway she arose and walked; her motion proved strength, and strength and motion belong to life; and so death, after all, is a sleep, from which the Saviour brings awakening. His power over every stage of death appears by the restoration of one just departed as this maiden; of one being carried out to burial, as the son of the widow of Nain; of one already in the grave four days, as lazarus.

5. Practical character o/our Lord. When Simon’s mother-in-law was cured, she turned to her domestic duties; when this young girl of twelve years of age was restored, she walked about ()how natural When others wondered, Jesus thought of the keen appetite of the young girl, and ordered her food.J.J.G.

Fuente: The Complete Pulpit Commentary

Mar 5:1-20 . See on Mat 8:28-34 . Comp. Luk 8:26-39 . The narrative of the former follows a briefer and more general tradition; that of the latter attaches itself to Mark, yet with distinctive traits and not without obliteration of the original.

Mar 5:2 . ] The genitive absolute brings the point of time more strongly into prominence than would be done by the dative under the normal construction. See Dissen, ad Dem. de Cor. p. 307, 135; Pflugk, ad Eur. Med. 910; Winer, p. 186 [E. T. 259].

. See on Mar 1:23 .

Mar 5:3 . . . . (see the critical remarks): not even with a chain could thenceforth any one , etc. So fierce and strong was he now, that all attempts of that kind, which had previously been made with success, no longer availed with him ( ). On the accumulation of negatives, see Lobeck, Paralip. p. 57 f.

Mar 5:4 . . . .] because he often was chained. See Matthaei, p. 1259.

are fetters , but need not therefore be exactly manacles , as the expositors wish to take it, a sense at variance with the general signification of the word in itself, as well as with Mar 5:3 . It means here also nothing else than chains; let them be put upon any part of the body whatever , he rent them asunder; but the fetters in particular (which might consist of cords) he rubbed to pieces ( , to be accented with a circumflex).

Mar 5:5 . He was continually in the tombs and in the mountains, screaming and cutting himself with stones .

Mar 5:6 . ] as in Mat 26:58 .

Mar 5:7 . ] not inappropriate in the mouth of the demoniac (de Wette, Strauss), but in keeping with the address . . ., and with the desperate condition, in which the sees himself to be. On as a Greek word (Act 19:13 ; 1Th 5:27 ), see Lobeck, ad Phryn. p. 361.

.] is not as in Matthew, where is associated with it to be understood of the torment of Hades , but of tormenting generally , and that by the execution of the , Mar 5:8 . The possessed man, identifying himself with his demon, dreads the pains, convulsions, etc. of the going forth. Subsequently, at Mar 5:10 , where he has surrendered himself to the inevitable going forth, his prayer is different. Observe, moreover, how here the command of Jesus (Mar 5:8 ) has as its result in the sick man an immediate consciousness of the necessity of the going forth, but not the immediate going forth itself.

Mar 5:8 . ] for he said , of course before the suppliant address of the demoniac. A subjoined statement of the reason, without any need for conceiving the imperfect in a pluperfect sense.

Mar 5:9 . The demoniac power in this sufferer is conceived and represented as an aggregate combined into unity of numerous demoniacal individualities, which only separate in the going forth and distribute themselves into the bodies of the swine. The fixed idea of the man concerning this manifold-unity of the demoniac nature that possessed him had also suggested to him the name: Legion (the word is also used in Rabbinic Hebrew , see Buxtorf, Lex. Talm. p. 1123; Lightfoot, p. 612), a name which, known to him from the Roman soldiery, corresponds to the paradoxical state of his disordered imagination, and its explanation added by the sick man himself ( ; otherwise in Luke), is intended to move Jesus the more to compassion.

Mar 5:10 . ] According to Mark, the demons desire not to be sent out of the Gadarene region, in which hitherto they had pleasure; according to Luke (comp. Matt.: ), they wish not to be sent into the nether world. A difference of tradition; but the one that Luke followed is a remodelling in accordance with the result (in opposition to Baur), and was not included originally also in the account of Mark (in opposition to Ewald, Jahrb. VII. p. 65).

Mar 5:13 . ] without (see the critical remarks) is in apposition to ). Only Mark gives this number, and that quite in his way of mentioning particulars. According to Baur, Markusevang. p. 43, it is a trait of his “affectation of knowing details;” according to Wilke, an interpolation; according to Bleek, an exaggerating later tradition.

Mar 5:15 . ] the townsmen and the possessors of the farms. Here is meant generally the coming of the people to the place of the occurrence; subseqently, by . . , is meant the special act of the coming to Jesus.

.] He who was before so fierce and intractable was sitting peacefully. So transformed was his condition.

] which in his unhealed state would not have been the case. This Mark leaves to be presupposed (comp. Hilgenfeld, Markusevang. p. 41); Luke has expressly narrated it, Mar 8:27 . It might be told in either way, without the latter of necessity betraying subsequent elaboration on the narrator’s part (Wilke), or the former betraying an (inexact) use of a precursor’s work (Fritzsche, de Wette, and others, including Baur), as indeed the assumption that originally there stood in Mark, Mar 5:3 , an addition as in Luk 8:27 (Ewald), is unnecessary.

The verb is not preserved except in this place and at Luk 8:35 .

. . .] contrast, “ad emphasin miraculi,” Erasmus.

Mar 5:16 . . .] still belongs to .

Mar 5:17 . ] The first impression, Mar 5:15 , had been: , under which they do not as yet interfere with Jesus. But now, after hearing the particulars of the case, Mar 5:16 , they begin, etc. According to Fritzsche, it is indicated: “Jesum statim se sivisse permoveri.” In this. the correlation of and is overlooked.

Mar 5:18 . ] at the embarkation.

. . .] entreaty of grateful love, to remain with his benefactor. Fear of the demons was hardly included as a motive ( ), Euthymius Zigabenus; comp. Victor Antiochenus, Theophylact, Grotius), since after the destruction of the swine the man is cured of his fixed idea and is .

Mar 5:19 . ] He permitted him not. Wherefore? appears from what follows. He was to abide in his native place as a witness and proclaimer of the marvellous deliverance, that he had experienced from God through Jesus, and in this way to serve the work of Christ. According to Hilgenfeld, Mark by this trait betrays his Jewish-Christianity, which is a sheer figment.

] God.

] and how much He had compassion on thee (when He caused thee to be set free from the demons, aorist). It is still to be construed with , but zeugmatically, so that now is to be taken adverbially (Khner, II. p. 220). On , quam insignis, comp. Ellendt, Lex. Soph. II. p. 377.

Mar 5:20 . ] a graphic delineation from the starting-point.

] See on Mat 4:25 .

] aorist, like . On the other hand, in Mar 5:19 , , which is conceived of from the point of time of the speaker, at which the fact subsists completed and continuing in its effects.

] , Euthymius Zigabenus.

The circumstance, moreover, that Jesus did not here forbid the diffusion of the matter (see on Mar 5:43 ; Mat 8:4 ), but enjoined it, may be explained from the locality (Peraea), where He was less known, and where concourse around His person was not to be apprehended as in Galilee.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

5. Conflict of Jesus with the despairing Unbelief of the Demoniac, and the selfish Unbelief of the Gada renes; Healing of the Demoniac, and Triumph over Human Devices for Security. (Mar 5:1-20)

(Parallels: Mat 8:28-34; Luk 8:26-39)

1And they came over unto the other side of the sea, into the country of the Gada renes. 2And when he was come out of the ship, immediately there met him out of the 3tombs a man with an unclean spirit, Who had his dwelling among the tombs; and no man could bind him, no, not with chains:1 4Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him. 5And always, night and day, he 6was in the mountains, and in the tombs, crying, and cutting himself with stones2. But when he saw Jesus afar off, he ran and worshipped him, 7And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not. (8For he said unto him, Come out of the man, thou unclean spirit.) 9And he asked him, What is thy name? And he answered saying, My name is Legion:3 for we are many. 10And he besought him much that he would not send them away out of the country. 11Now there was there, nigh unto the mountains [mountain]4, a great herd of swine feeding. 12And all the devils besought him, saying, Send us into the swine, that we may enter into them5. 13And forthwith Jesus gave them leave. 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 thou sand),and were choked in the sea. 14And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done. 15And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind [sane];6 and they were afraid. 16And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine7. 17And they began to pray him to depart out of their coasts. 18And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him. 19Howbeit Jesus suffered him not;8 but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee. 20And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel.

EXEGETICAL AND CRITICAL

Compare on the parallels.Marks vividness of realization here again appears in many characteristics: the untameableness of the demon, whom no man could bind, even with chains; his crying in the mountains, and the self-tormenting fury of his cutting himself with stones; his seeing Jesus afar off, running to Him, and crying with a loud voice at the first sight of the Lord; the adjuration of Jesus by God; the vehemence of his anxiety that He should not send him away out of that country (Luke: into the abyss); the number of the swine, two thousand; the contrast of the demoniac who was possessed by the legion, sitting clothed and in his right mind; the observation, that the healed man spread the report of the miracle through all Decapolis; and other similar traits. Luke, in his representation of the event, approximates to Mark. Matthew alone makes mention of two demoniacs, on which we may consult the parallels. As it respects the chronology, Mark goes back in the history, manifestly because his order is that of things and not of time. The voyage to Gadara fell in the first year of Christs work, and preceded the healing of the paralytic and the controversies touching the Sabbath.

Mar 5:4. Fetters and chains.This distinction has been explained by referring the fetters to the hands, which Meyer rejects. Fetters are fetters, to whatever part of the body applied. However, these chains were ordinarily used for the hands.

Mar 5:5. Crying, and cutting himself with stones.Fearful picture of a demoniac terror,having reached the extreme point of madness, down to rending his own flesh.

Mar 5:6. When he saw Jesus afar off.Vivid description of the wonderful influence of Christ upon the demoniac. Probably some intelligence concerning Jesus had reached his ears; but that he know Him at once in this His appearance, can be explained only by an intensified spiritual presentiment. It is not probable that he was a heathen.

Mar 5:7. I adjure Thee by God.The daring misuse of the name of God in the mouth of the demoniac has nothing in it inconsistent, as Strauss and others have thought. The intermixture of praying and adjuring is characteristic of the demoniac, as under the influence of Christ.That Thou torment me not.Meyer: The possessed man, identifying himself with his demon, dreads the pains and convulsions of the casting out. But if that had been meant, the possessed man would have distinguished himself from his demon, and not identified himself with him. In that identification he felt the nearness and the supremacy of Jesus itself a torment, and still more banishment into the abyss.

Mar 5:8. For He said (had already said).Compare Luke: , etc.If we rely on the exactitude of the sequence of the particulars in the narrative of Mark and Luke, we find here the remarkable circumstance, that the demoniac was not at once healed when the Lord spoke the decisive word. Christ had said to him, Come out of the man, thou unclean spirit! Now by this the demoniac consciousness in this man was shaken to its depths; but as he then felt himself to be possessed of a legion of evil spirits, the demoniac in him was not reached altogether by an address in the singular. Christ saw at once how the healing was to be perfected, and He asked him his name, etc. Leben Jesu, i. 296.

Mar 5:9. Legion.The word occurs also in the rabbinical writings. Description of a psychical victim of all possible demoniac influences and possessions. At the same time, it gives a frightful picture of the unclean country in which so many impure spirits were congregated. At this crisis, however, it was partly a word of resisting pride, which sought by boasting to resist the influence; partly a word of silent complaint, in as far as the suffering consciousness of the possessed man coperated. He does not give his own name, because he still identified his consciousness with that of the unclean spirits, and spoke through them. But when in this sense one calls himself Legion, he describes himself as their leader: as it were, the head of a whole regiment of demons. But the indistinctness and the error of the reply is characteristic of the condition of the man.

Mar 5:10. Not send them away out of the country,where they found themselves so much at home; especially, as Luke adds, into the hateful abyss of hell. The lawless nature of the country (where Jews lived mingled with Gentiles), which pleased the demons well, Mark denotes by the circumstance of the two thousand swine, emphasizing the greatness of the herd. If their owners were only in part Jews, who merely trafficked in these animals, still they were not justified before the law. Certainly we cannot regard this as exclusively a Gentile territory.

Mar 5:14. And in the country.In the villages and peasants huts, where the swine-feeders partly lived. The whole scene derives from this circumstance a coloring in harmony with the country and the then state of things.

Mar 5:15. Him that was possessed, sitting.Beautiful and moving contrast.

Mar 5:17. They began to pray Him to depart.Gradually, after they had received intelligence of their loss, they took heart to desire Christs departure, in the conflict of fear and anger, fawning and obstinacy.

Mar 5:18. That He might be with Him.According to Euthym. Zig., and others, fear of the demons conspired with other feelings in this request. Meyer thinks this could not have been the case, as the engulphing of the animals had already taken place; as if the man believed that, with the swine, the devils also had perished. But, doubtless, his present fearlessness stood on a surer foundation.

Mar 5:19. Jesus suffered him not.Wherefore? The healed man had friends at home. Probably he was now in danger of despising his own people. But Jesus appointed him to be a living memorial of His own saving manifestation for that entire dark district.

Mar 5:20. In Decapolis.See on Mat 4:25. That Jesus did not forbid, but commanded, the promulgation of the matter, is explained by the locality (Pera), where He was less known, and where there was not the same danger as in Galilee from uproar concerning His person. (Meyer.) We must also observe that Christ gave him notice of the things that he was to say. He was to announce to his friends how great things the Lord (the covenant God of Israel, the God of revelation) had done for him. This commission was enlarged by the man in two ways: he preached not only to his friends, but to the whole of Decapolis; and not only what the Lord had done to him (perfect), but also what Jesus (as the revelation of the Lord) had done to him, in that He had had mercy upon him (aorist: ).

DOCTRINAL AND ETHICAL

1. See on the parallels, and also the heading.Christ the victor over despairing, as also over selfish, unbelief; and his elevation above human policy for safety, and care of the sick.

2. Demoniac faith, or the faith of fear (Jam 2:19), in all its characteristics: 1. Exalted presentiment and excited spiritualism, without the true spirit. 2. Contradiction and internal distraction: running, deprecating, confessing, denying, praying, adjuring. 3. Slavery: deliverance described as torment, and abandonment to a state of torment as deliverance. 4. Impure and destructive to the last breath (entering the swine and injuring the people).

3. Christ can change the demoniac faith of fear into a blessed and spiritual faith.
4. The entrance of Christ into the land of the Gadarenes a type of His victorious entrance into the kingdom of the dead: 1Pe 3:20; 1Pe 4:6.

5. To a stupid and carnal people, under the power of demons without being fully aware of it, Christ discloses the terrors of the world of spirits, to give them a warning and arousing sign.

HOMILETICAL AND PRACTICAL

See on Matthew and Luke.The majestic entrance of our Lord into the district of Gadara: 1. The terror of the evil spirits in the land; 2. the deliverer of those who were bound by Satan; 3. the avenger of the law without legal tribunal; 4. a living condemnation of the earthly-minded in His going as in His coming; 5. the rejected one, who, after His rejection, leaves behind Him the preaching of the Gospel.Christ annihilates, by the divine, awe-inspiring presence of His person, the horrors of darkness, even as the gentle light of day disperses the blackness of night.Christs stepping over the frontier, and its importance: 1. Over the border of a land,

over the threshold of a house, 3. and entrance into the heart.The land of the Gadarenes a figure,
of sunk and darkened Judaism (lawlessness), 2. of degraded Christendom (estranged from the law of the Spirit, externalized), 3. degenerate Protestantism (indifferentism).Image of a corrupt state of things in Church or State: 1. Perverted moralsswine cared for, men abandoned; 2. perverse policytrade unlawful, the ways given up to madmen; 3. perverted legislationdemons tolerated legionfold, Christ rejected; 4. perverted religiousnessdriving away Christ by prayers.The true demons in the land mock at fetters and chains, but Christ rules them with a word.The demons enter gladly into the swine; the devilish nature into the animal nature (the old serpent; half serpent, half swine).Spiritual rebellion against God passes into the unbridled, animal nature.To a besotted people the Lord preaches by grievous and terrific signs.The towns and peasants of the Gadarenes; or, the hindrances which the kingdom of God meets with in the land.Christ passes a milder judgment upon the common ignorance of spiritual sloth, than upon the false knowledge of the hardened; He leaves a preacher of salvation for the Gadarenes in the person of the healed demoniac.The compassion of Christ in His final glance upon the land of Gadara.Christ uttered no word concerning His rejection; His only answer was the appointment of this preacher.The greatest demoniac of the New Testament narrative becomes a preacher of salvation to ten cities.In the dark land of Gadara Christ leaves for a while a representative of Himself, since they cannot bear His personal presence.All things in the kingdom of Christ have their time: He sometimes silences, and He sometimes stimulates, the witnesses of His miracles.The rejections of Christ in their several and yet single character: 1. From Nazareth (through envy); 2. from Gadara (through selfishness and base fear); 3. from Samaria (through fanaticism); 4. from Galilee (through fanaticism and policy); 5. from Jerusalem (through obduracy).

Starke:Majus:Christ, the true light, shines in all places, and sends forth His beams even into the Gentile country.Unrestrained rebellion.Quesnel:Hell is a tomb out of which the spirit of impurity proceeds, until Gods judgment binds him in it for ever.Cramer:As the devil raged mightily at the time of Christs first coming, so also will he at the time of Christs second coming, knowing that his time is short, Rev 12:12.Hedinger:The delight of worldlings and slaves of sin, corruption, and the grave.How tyrannically the devil deals with his slaves.Canstein:The devil has special delight in tombs.The devils love for mischief.Bibl. Wirt.:The ungodly do not love to consort with the godly.It is a fiendish spirit to take it as torment when men receive benefits from Christ and His people.O how many are in a spiritual sense possessed by a devil! so many ruling sins, so many unclean spirits.That the devil desired to abide in that country, was, doubtless, because there were many Jews there who had fallen from their Judaism. (For, as Josephus tells us, this district was full .) Eph 6:12; 1Pe 5:8.The devil is in truth a poor spirit; he has nothing of his own, and is driven hither and thither by the glorious power of God.Majus:The children of God should have no fear of the devil, or of wizards, or of any other creatures of Satan.If God be for us, who can be against us? Rom 8:31.It is better that earthly creatures should perish, than that a child of God should be kept from salvation.Gods goodness may be discerned not only in manifest kindnesses, but also in misfortunes.In rude and earthly hearts Gods wonders excite only fear and flight.Quesnel:He who loves this worlds goods will not have Christ long in his heart.The converted soul longs to be with Jesus.Canstein:God uses every one as His wisdom sees will best subserve the interests of His kingdom.Quesnel:The grace of conversion is a talent which must be put out to interest, partly in spreading abroad Gods grace and mercy, partly in edifying others in salvation.Osiander:God sends preachers for a season even to the unthankful.Wonder the first step to faith in Jesus.

Gerlach:The manifold misuse of the name of God among wicked men shows the falseness of the early notion that the devil could not utter it. (Yet this notion contains, in a mythical form, a secret truth, which appears in the declaration that no man can call Jesus Lord but by the Holy Spirit.)Braune:We see the same thing now in a certain sense: many there are who reject Christ or repel Him, in the secret consciousness or fear that if they obtain His help they will have to suffer much interruption of their ordinary habits of life, have to submit to many things unpalatable, and endure many severe sacrifices.When the Christian spirit revives, there are many who would have it shut up only in the minds of others, or who would bind it in a dead letter, because they are concerned to save their unrighteous possessions, or their abused rights, or their licentious wickedness, or their cowardly idleness; not remembering the destruction which came upon those towns forty years after the rejection of Christ, and which always surely comes upon the same sin, and often in a much shorter time.We must frankly and freely acknowledge the salvation of God and His grace in Christ.Schleiermacher:For all the perverse anxiety of men, who set not before them that goal of union with God which Jesus presents to us,who indeed live under rule, but not that of the kingdom of God,there is much of the same recoil from Christ as that of the demoniac; they are not in the way to reach the right end, any more than the miserable man in our Gospel. That which holds us firm to Him and His great design, is the immediate influence of the nearness of Christ the Redeemer, which holds our minds fast in a firm and established order, makes our steps sure in this changeable world, and directs them to that ultimate goal, to guide men to which He came into the world.

Gossner:He (the devil) marked that he was going to be hunted out, and therefore he cried. So is it with all hypocrites.They saw Jesus, they saw the man, they saw the miracle on the man; but their swine they saw no longer, and that was their grief.Bauer:When the Lord comes to demand a sacrifice from them, how many are there in our own day who rather, that being the case, would send Him away altogether!

Footnotes:

[1]Mar 5:1.Many Codd. read instead of . But this is not sufficiently authenticated: probably from Mat 8:28. Lachmann and Tischendorf, after B., D., Vulgate, read ; L., ., &c., ; Cod. A., Recepta, Scholz, Meyer, . Comp. the parallel in Matthew.

[2]Mar 5:3., instead of , Lachmann, Tischendorf, after B., C., L. , Lachmann and Tischendorf, after B., C., D., L., Vulgate: strong negation.

[3]Mar 5:5.In the tombs and upon the mountains, is the best attested order: Griesbach, Scholz, Lachmann, Tischendorf.

[4]Mar 5:9.Instead of (Elzevir), the better reading is .

[5]Mar 5:12. (Elzevir) is wanting in B., C., D., L., Versions; is wanting in B., C., L., Griesbach, Tischendorf.

[6]Mar 5:13.The is wanting in B., C.*, D., Syriac, Vulgate, Griesbach, and Tischendorf.

[7]Mar 5:18.A., B., D., Vulgate, Lachmann, Tischendorf. .

[8]Mar 5:19. , A., B., C.; Elzevir reads .

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS.

The LORD JESUS healeth the Man possessed with a Legion: he cures the Woman with the Bloody Issue, and raiseth the Daughter of Jairus.

AND they came over unto the other side of the sea, into the country of the Gadarenes. (2) And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit, (3) Who had his dwelling among the tombs: and no man could bind him, no, not with chains: (4) Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him. (5) And always night and day he was in the mountains, and in the tombs, crying, and cutting himself with stones.

Notice hath been already taken of the country where this event took place. Mat 8:28 . It will be unnecessary on that part to enlarge, but rather hasten to the consideration of the interesting case here recorded. Our LORD himself by the Evangelist, hath caused the several distressing circumstances of this poor demoniac to be related so particularly, as they refer to the sufferings of his body, that after mediating on the awful consequences of the fall, on that ground it will be profitable to attend to the more calamitous effects wrought by it on the soul. And here the description falls far short, of what it really is. Every man by nature, while in an unconverted state, is under the full sway and influence of an unclean spirit, as far as relates to himself. And was it not for restraining grace, of which the sinner is wholly unconscious, what tremendous evils, in ten thousand times ten thousand instances, would take place. We are by nature, and by the conquest Satan hath made over our nature, in bondage to sin with all its dreadful consequences. The flesh with its lusts, the world with its deceits, Satan with his devices, all govern with absolute sway. And add to these, we are justly exposed to the law of GOD, which we have all broken; the justice of GOD which every moment threatens punishment, the accusations of our own con science, the fear of death, judgment, and eternity. This is the state and condition, of every son and daughter of Adam, by the fall.

Moreover, as it is said of this poor creature, he had his dwelling among the tombs; no fetters could bind him, nor any man tame him; but he was always, night and day, in solitary places, crying, and cutting himself with stones; so is it with the unawakened, unregenerate sinner. Dead sinners, dead in trespasses and sins, dwell only with sinners, dead like themselves. The law of GOD loseth all its authority upon them. They acknowledge not its power; and as the law, however strong, cannot bind them, so neither can persuasions of men, or threats of GOD, have any influence upon them; but they are night and day, hastening on their own. destruction, by a course of mad conduct, inevitably leading to it, except the grace of GOD interpose. Pause Reader! over the awful picture; and as you con template it, say, is it now your case; or was it once so? If you are now in grade, you will know that you was once unconscious of grace. And if you are, not in grace, no doubt but that you are equally un conscious, of the bondage of sin and Satan, you are now in.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

The Saviour and the Maniac

Mar 5:18

Of all the encounters of Jesus with men, surely none is more striking than His meeting with the maniac whose home was among the tombs. Jesus had just left the boat, and stepped upon the shore, when from out one of the caves that served for a burying-place among the limestone hills there rushed towards Him a creature that seemed not so much like a human being as like an evil spirit incarnate. Perhaps the unhappy man had been watching the boat coming across the lake; and with the swift bounds of a maniac, he made straight for the Master as He disembarked. It was always so with Jesus. No sooner did He touch the land than He was met by human want and misery.

How very touching is the contrast between these two men the Saviour and the maniac; immortal symbol of the world, wild and gloomy, hopeless, and homeless, rushing on to offer its instinctive and unconscious homage to the Jesus whom it needs. There stands the Master, with His quiet, fearless bearing, with His sorrowful face and His beautiful eyes; and there, at His feet, is the demoniac, wild and fierce and naked, with the strength of a demon in his right arm and the awful light of madness in his eye. Not only all the day, but all the night, when other men were sleeping, the lonely hills where he made his home would ring with his unearthly cries, and he would gash himself with stones until the blood would spurt. So powerful was he that he could burst the heavy chains with which he had been bound, and so terrible was he that the bravest were afraid to pass that way.

I. No one would pass but Jesus. He was not afraid. Such were the ways He loved to pass. He loved to set the fallen upon their feet, to restore again the ruins of human nature; and to heal this wild misery which rushed towards Him from the hills, and then threw itself impulsively at His feet, was just to do the work which His Father had given Him to do. A brave heart might well have quailed before such an onset, and fled perhaps in terror; but Jesus stood and, looking upon him, loved him. We listen with bated breath to hear what He will say to this poor, unhappy, and dangerous man. Jesus is always simple, serenely and sublimely simple. He does not begin by preaching any gospel, He simply asks the man his name. And we may well believe that the maniac’s manner would be instantly transformed. Here was a voice which sounded as perhaps no human voice before or since has sounded the quiet, gentle, affectionate tone must have gone home with healing to the recesses of that shattered mind; and here were the words of One who spoke to him as a man speaks to his friend. Other men had repeatedly come to bind him with their cruel chains; who could this be who came with no chain, but who bound him all the more firmly by the gentle bonds of love?

Is it any wonder that in the quiet, authoritative presence of Jesus the maniac is transformed? He, who before was naked, now is clothed. He, who before rushed with wild frenzy about the desolate hills, now sits quietly at the feet of Jesus. He, who before was possessed by devils, is now possessed by the spirit of Jesus.

II. Why did Jesus refuse the man’s request? Partly for the world’s sake and partly for the man’s own. ‘Go,’ said Jesus, ‘to thy house, to thine own people, and tell them all that the Lord, in pity, hath done for thee.’ The saved man has to be, in his turn, a saviour, or at least a preacher. Anything that he knows about Jesus, those who are dear to him should know too. ‘Go to thine own people and tell them.’ Upon the man who has been redeemed, who has passed from insanity to soundness of mind, from lonely misery to fullness of joy, lies the obligation to tell the story to those whom he can influence, first to those of his own household, and then to those beyond it; for if a man has been healed by the shores of the sea of Galilee, then Decapolis has a right to know about it too. Life upon the mountains and among the tombs is no more possible for such an one: he must go with his message among the men who need it The new power which Jesus has brought into his life is not only for himself but for them. Inspiration has to be translated into action, knowledge and power into service. The work for which he was redeemed will not be done if he sits at Jesus’ feet So, for the world’s sake, Jesus says, ‘Go’.

But no less for the man’s sake. He has to learn that the power which redeemed him can keep him, whether the bodily presence of Jesus is near him or not Perhaps, like many men, he was anxiously dependent upon a visible support to his faith; and the gracious Jesus, who loved him better than he knew, deliberately sent him away, that he might learn the true meaning of spiritual religion. ‘Go and tell what the Lord hath done.’ The Lord was the Lord of all the earth, and everywhere He might be found. When Jesus entered into His boat, and was lost to sight across the lake, the power which He represented did not vanish with Him; and Jesus wished to bring home to this redeemed but anxious soul, that the Divine resources were always at the disposal of the man who trusted them alike upon the sea and land, upon the valleys and the hills, in the crowded city and on the waste and desolate place where no man is. God and His power and His love are everywhere.

J. E. McFadyen, The City With Foundations, p. 33.

References. V. 19. H. J. Wilmot-Buxton, God’s Heroes, p. 217. H. Ward Beecher, Sermons (4th Series), p. 30. Spurgeon, Sermons, vol. iii. No. 109. V. 22-24. Archbishop Trench, Notes on the Miracles of Our Lord, p. 149. V. 22-24, 35-43. John Laidlaw, The Miracles of Our Lord, p. 338. W. M. Taylor, The Miracles of Our Saviour, p. 230. A. Maclaren, Expositions of Holy Scripture St. Mark I.-VIII. p. 194. V. 25. J. Halsey, The Spirit of Truth, p. 183. V. 26-27. M. Guy Pearse, Jesus Christ and the People, p. 158. J. M. Neale, Sermons Preached in a Religious House, vol. i. p. 104. V. 25-28. A. Maclaren, Expositions of Holy Scripture St. Mark I.-VIII. p. 199. Spurgeon, Sermons, vol. xiv. No. 827. V. 25-34. Archbishop Trench, Notes on the Miracles of Our Lord, p. 157. J. Laidlaw, The Miracles of Our Lord, p. 229. W. M. Taylor, The Miracles of Our Saviour, p. 243. V. 26. J. Service, Sermons, p. 73. V. 28. C. Brown, God and Man, p. 236. Spurgeon, Sermons, vol. xxiii. No. 1382. V. 28-34. A. Maclaren, Expositions of Holy Scripture St. Mark I.-VIII. p. 213.

Personal Experience

Mar 5:29

All Christians have to be witnesses, to be living testimonies, that they have become connected with the eternal fountains, and are no longer in need of supply from inferior streams.

I. What a marvellous picture this is! But there is a counter side, shall we say a corroborative side, strongly and perfectly confirming the woman’s own feeling. You have it in the very next verse; that is to say, Mar 5:30 , ‘And Jesus, immediately knowing in Himself that virtue had gone out of Him’. There you have the double picture: the woman knew she had received something, and Jesus that He had given something; with that double testimony who shall stand up and deny it in either of its aspects? This mystery of intercommunication is going on all the day, the outgoing of faith, the incoming of healing. That is the gracious mystery, and in that mystery we ought to live and grow and become quite strong. Ministers surely know when virtue has gone out of them. There are sermons that cost nothing; there are discourses that are delivered from the lips; there is a fluent ignorance. There are sermons that tear the soul as they come out of it the upper side of that marvellous demoniacal possession. It may be quite possible for persons to preach and to lose nothing, but if they lose nothing they gain nothing. That is the solemn and all but tragical mystery. Jesus Christ gave Himself; He turned His own soul into wisdom, parable, gospel invitation, and feast of mercy. What wonder that He lived but a little time when the drain or the strain upon Him was so exhausting?

II. What a wonderful testimony we find in the first Epistle of John, chapter one, and the opening of the chapter, ‘That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life… that which we have seen and heard declare we unto you.’ Had they no personally original remarks to make? None. How did they preach? By telling what they knew; not by telling what somebody else knew. That is preaching, preaching that cannot be put down; not preaching in the words which man’s wisdom teacheth, but in the power of the Spirit and the demonstration of the omnipotent grace of the Cross.

III. Have we touched the Saviour? If so, why not say so? why not be personal witnesses to a Divine experience? If we only have what the books have given us, all that we have can be taken away from our hearts; but if the Spirit itself bear witness with our spirits that we are the children of God, then our religion, if I may so say, is treasured where moth and rust do not corrupt, and where thieves do not break through nor steal.

This also is the true strength. If we have our salvation only in our memory we may lose it at any moment. Salvation is not a recollection only, it is a present experience, it is the joy of the morning, it is the crown of the noonday. This is true joy what we ourselves have felt and known and seen and handled

Joseph Parker, City Temple Pulpit, vol. Iv. p. 203.

References. V. 30, 31. Spurgeon, Sermons, vol. xxviii. No. 1640. V. 32. A. Maclaren, Expositions of Holy Scripture St. Mark I.-VIII. p. 215. V. 33. Spurgeon, Sermons, vol. ix. No. 514. V. 35-43. Ibid. vol. xliii. No. 2507. V. 36. ‘Plain Sermons’ by contributors to the Tracts for the Times, vol. i. p. 99. S. Martin, Sermons, p. 191. J. J. Tayler, Christian Aspects of Faith and Duty, p. 169. VI. 1-13. A. Maclaren, Expositions of Holy Scripture St. Mark I.-VIII. p. 228. VI. 2. N. Dwight Hillis, Christian World Pulpit, vol. lv. 1899, p. 74. V1. 2, 3. J. Clifford, The Dawn of Manhood, p. 20. VI. 2-4. H. Scott Holland, Church Times, vol. lvii. 1907, p. 53; see also Christian World Pulpit, vol. lxxi. 1907, P. 17.

Fuente: Expositor’s Dictionary of Text by Robertson

The Human and the Divine

[An Analysis]

Mar 5

This story may be viewed in four aspects: I. The human; II. The Divine; III. The Diabolic; IV. The Social.

I. The Human. The human aspect is seen both in shadow and in light: (1) As seen in shadow: ( a ) man impure, unclean spirit; ( b ) man dissocialised, his dwelling was among the tombs; ( c ) man unrestrained, no man could tame him, no, not with chains; ( d ) man self-tormented, crying and cutting himself with stones. (2) As seen in light: ( a ) man tranquillised, sitting; ( b ) man civilised, clothed; ( c ) man intellectualised, in his right mind.

II. The Divine. (1) Christ identified by his holiness; (2) Christ feared for his power; (3) Christ recognised in the realm of spirits.

III. The Diabolic. (1) As showing great resources, “we are many”; (2) as displaying subordination, they besought Christ, etc.; (3) as revealing destructiveness, whatever they touch, man or beast, they destroy.

IV. The Social. (1) Society trembling under manifestations of spiritual power; spiritual power is always more or less mysterious, “they were afraid.” (2) Society caring more for beasts than for men, they prayed him to depart out of their coasts.

The prayer of the unclean spirits may be regarded as showing the intolerableness of life in hell. They wished to be sent anywhere but to the pit.

Or thus: The story may be used as showing at once the greatness and the weakness of man. (1) His greatness, seen in the fact that many devils can enter into him. Show how men may be great in evil as well as in good, tyrants, warriors, conspirators, hypocrites, etc. (2) His weakness, seen in his yielding where he ought to have resisted; in his helplessness when he had once admitted the power of evil into his heart, seen also in his fear of the only power that could redeem him from its bondage. The last point should be urged as one of great importance, showing how the tendency of sin is actually to destroy confidence, not only in God as Creator and Preserver, but actually as Redeemer. ( a ) It raises sceptical questions; ( b ) it urges the doctrine of self-elevation.

Or thus: The story may be treated as showing some phases of Christ’s ministry. (1) Christ caring for one man; (2) Christ’s rule over evil spirits; (3) Christ reconstructing manhood; (4) Christ showing himself the source of all blessings: ( a ) self-control, “sitting”; ( b ) civilisation, “clothed”; ( c ) mental restoration, “in his right mind.”

Christ’s conduct in this case reveals the fearlessness of his spirit. (1) Holiness is fearless; (2) Philanthropy is fearless; (3) Trust in God is fearless. Show how fearlessness is required of all who follow Christ, how it is necessary to beneficent activity, and how it can only be sustained by ever-deepening communion with God. The whole subject may be treated as showing (1) The Fearlessness; (2) the Aggressiveness; (3) the Beneficence of Christianity.

18. And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him.

19. Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee.

20. And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel.

21. And when Jesus was passed over again by ship unto the other side, much people gathered unto him: and he was nigh unto the sea.

(1) The recollection of our Christless state should beget a spirit of distrust in ourselves. The healed man was naturally anxious to remain at the side of his healer. (2) Show the possibility of being under the protection of Christ even though far from his physical presence. The healed man was as surely under the care of Christ when miles away as when within reach of his hand. Christ always pointed towards a spiritual reign, and both incidentally and directly discouraged trust in merely fleshly presence and power.

Christ’s answer may be taken as showing how the gospel is to be propagated: (1) It is to be declared at home; (2) it is to be founded on personal experience; (3) it is to acknowledge the power and goodness of God alone.

Every Christian should himself be the chief argument in favour of Christianity. The Christian is not only to have an argument he is himself to be an argument. The man whose sight was restored said to those who inquired concerning the process of restoration “One thing I know, that whereas I was blind now I see.” Had he allowed himself to be lured into a discussion about Moses or the supposed character of Christ, he might have been overcome by superiority of address on the part of his critics; but so long as he confined himself to his own case his position was invincible. The recovered man whose case is given in this chapter could always answer the quibbles of inquirers by a reference to his own experience. What has Christ done for us? What is our present state as compared with our former condition? What is our moral tone? What is our attitude in relation to the future? If we can answer these questions satisfactorily, we have a sufficient reply to all controversial difficulties and to all speculative scepticism.

22. And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,

23. And besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live.

24. And Jesus went with him; and much people followed him, and thronged him.

The case of the ruler may be treated as showing the instructiveness of domestic affliction. (1) It shows the helplessness even of the greatest men, the applicant was a ruler, yet his rulership was of no avail in this case. All human influence is limited. (2) It shows the helplessness even of the kindest men, the applicant was a father, yet all his yearning affection was unable to suggest a remedy for his afflicted child. (3) It shows the need of Christ in every life: looking over the whole chapter, we find a demoniac, a ruler, a child, and a woman who required the services of Jesus Christ.

25. And a certain woman, which had an issue of blood twelve years,

26. And had suffered many things of many physicians, and had spent all that she had, and was nothing better, but rather grew worse,

27. When she had heard of Jesus, came in the press behind, and touched his garment.

28. For she said, If I may touch but his clothes, I shall be whole.

29. And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague.

30. And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes?

31. And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me?

32. And he looked round about to see her that had done this thing.

33. But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.

34. And he said unto her, Daughter, thy faith hath made thee whole; go in peace and be whole of thy plague.

(1) Human extremity, the woman had suffered many years, and had spent all, and had become worse rather than better: she may be taken, therefore, as a picture of human extremity. (2) Human earnestness, though much people thronged the Saviour, and she was weak, yet she found her way to the Healer. This may be taken as illustrative of the power of earnestness in seeking Christ. All of us have to go to Christ through a crowd, a crowd of objectors, of indifferent persons, of apathetic professors, of quibbling critics, etc.: if we be in earnest, we shall find our way to Christ. (3) Divine sensitiveness. Jesus Christ knew the difference between mere pressure and the touch of loving faith. This shows that mere nearness to Christ is not enough. A man may be in the church, and yet far from the Saviour; a man may be looking at the Cross without seeing the Sacrifice. Expose all the pretences which are founded upon ancestry, nationality, the observance of religious rites, etc. (4) Public Confession. The poor woman drew near, and told him all the truth, and she told it in the hearing of the crowd. Thankfulness should always be courageous and explicit. Where there is a keen appreciation of the work of Christ in the soul, all timidity and hesitation will be overborne by the intensity of thankfulness and joy. This is the true explanation of Christian profession and testimony.

35. While yet he spake, there came from the ruler of the synagogue’s house certain which said, Thy daughter is dead: why troublest thou the Master any further?

36. As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe.

37. And he suffered no man to follow him, save Peter, and James, and John the brother of James.

38. And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly.

39. And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth.

40. And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.

41. And he took the damsel by the hand, and said unto her, Talitha cumi: which is, being interpreted, Damsel, I say unto thee, Arise.

42. And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment.

43. And he charged them straitly that no man should know it; and commanded that something should be given her to eat.

This part of the incident shows how two views may be taken of the same case. (1) There is the human view, the child is dead, trouble not the Master. Men see the outside; they deal with facts rather than with principles; they see the circumference, not the centre. (2) There is Christ’s view, only believe; man is called beyond facts, he is called into the sanctuary of God’s secret. We often put the period where God himself puts only a comma: we say “dead” when God himself says “sleepeth.” Jesus Christ was laughed to scorn when he put a new interpretation upon old facts. All who follow him must expect to hear Christian sentiments and predictions misunderstood and perhaps contemned.

The incident may be treated as showing three things: (1) Christ not sent for until the last moment; (2) Christ misunderstood when sent for; (3) Christ never sent for in vain.

General Note on the Whole Chapter

Look at the various instances of healing in this chapter: Demoniac; woman; child; ruler. We train men to attempt the cure of special diseases, but Jesus Christ treated all afflictions alike of the mind and body, and never did his energy prove insufficient for the demands which were made upon it What was the secret of the universality of his healing? It was that he infused life into all who came to him in their necessity. All other healing is but local and temporary. The gift of life alone can throw off all diseases, and recover the failing tone of the mind. Jesus Christ never displays surprise, or betrays hesitation, when the most extraordinary cases are brought under his attention. The calmness of his spirit and the perfect mastery of his working incidentally show the fulness of his Godhead. The cure of the demoniac alone would have made the reputation of any other man. In Christ’s case it is written down as an ordinary event, so far as the exercise of his own power is concerned. The speciality is on the side of the sufferer, not on the side of the healer. Christ’s interruption on his way to the ruler’s house, and his cure of the poor woman, should show that his life is an unceasing ministration of good. He was going towards the house of suffering, yet on his way he healed a woman who had been given up by many physicians! The beneficent act was a kind of parenthesis. There is more history condensed into the very parentheses of Christ’s life than can be found in all the volumes of other lives. The parenthetic characteristic of this cure may be dwelt on as showing that even in his movement towards a given point God may be interrupted by the appeal of human necessity.

Fuente: The People’s Bible by Joseph Parker

XXXII

OUR LORD’S GREAT MINISTRY IN GALILEE

Part VII

STILLING THE TEMPEST, THE TWO GADARENE DEMONIACS, SECOND REJECTION AT NAZARETH, SENDING FORTH THE TWELVE, AND HEROD’S SUSPICION

Harmony -pages 66-75 and Mat 8:18-23 ; Mat 11:1 ; Mat 13:54-58 ; Mat 14:1-12 ; Mar 4:34-5:20 ; Mar 6:1-29 ; Luk 8:22-40 ; Luk 9:1-9 .

When Jesus had finished his discourse on the kingdom, as illustrated in the first great group of parables, he crossed over the Sea of Galilee to avoid the multitudes. While on the bosom of the sea a storm swept down upon them, as indicated by Luke, but our Lord had fallen asleep. So the disciples awoke him with their cry of distress and he, like a God, spoke to the winds and the sea, and they obeyed him. Such is the simple story of this incident, the lesson of which is the strengthening of their faith in his divinity.

Upon their approach to the shore the country of the Gadarenes occurred the thrilling incident of the two Gadarene demoniacs. The story is graphically told here by Matthew, Mark, and Luke, and does not need to be repeated in this interpretation, but there are certain points in the story which need to be explained. First, there are some difficulties: (1) The apparent discrepancy of long standing, relating to the place, is cleared up by Dr. Broadus in his note at the bottom of page 67 (see his explanation of this difficulty);

The long famous instance of “discrepancy” as to the place in this narrative has been cleared up in recent years by the decision of textual critics that the correct text in Luke is Gerasenes, as well as in Mark, and by Dr. Thomson’s discovery of a ruin on the lake shore, named Khersa (Gerasa). If this village was included (a very natural supposition) in the district belonging to the city of Gadara, some miles south-eastward, then the locality could be described as either in the country of the Gadarenes, or in the country of the Gerasenes

(2) Matthew mentions two demoniacs, while Mark and Luke mention but one. This is easily explained by saying that the one mentioned by Mark and Luke was probably the prominent and leading one, and that they do not say there was only one. Second) there are some important lessons in this incident for us: (1) We see from this incident that evil spirits, or demons, not only might possess human beings by impact of spirit upon spirit, but they also could and did possess lower animals. (2) We see here also that these evil spirits could not do what they would without permission, and thus we find an illustration of the limitations placed upon the Devil and his agencies. (3) There is here a recognition of the divinity of Jesus by these demoniacs and that he is the dispenser of their torment. (4) There is here also an illustration of the divine power of Jesus Christ over the multitude of demons, and from this incident we may infer that they are never too numerous for him. (5) The man when healed is said to have been in his right mind, indicating the insanity of sin. (6) The new convert was not allowed to go with Jesus, but was made a missionary to his own people) to tell them of the great things the Lord had done for him. (7) The Gadarenes besought him to leave their borders. Matthew Henry says that these people thought more of their hogs than they did of the Lord Jesus Christ. Alas I this tribe is by far too numerous now.

In Section 55 (Mat 10:1-42 ; Mar 6:7-13 ; Luk 9:1-6 ) we have the first commission of the twelve apostles. The immediate occasion is expressed in Mat 9:36 . (See the author’s sermon on “Christ’s Compassion Excited by a Sight of the Multitude.”) These apostles had received the training of the mighty hand of the Master ever since their conversion and call to the ministry, and now he thrusts them out to put into action what they had received from him. The place they were to go, or the limit of their commission, is found in Mat 10:5-6 . This limitation to go to the Jews and not to the Gentiles seems to have been in line with the teaching elsewhere that salvation came first to the Jews and that the time of the Gentiles had not yet come in, but this commission was not absolute, because we find our Lord later commissioning them to go to all the world. What they were to preach is found in Mat 10:7 and what they were to do in Mat 10:8 . The price they were to ask is found in the last clause of Mat 10:8 . How they were to be supported, negatively and positively, together with the principle of their support, is found in Mat 10:9-11 . The principle of ministerial support is found also, very much elaborated, in 1Co 9:4-13 , and is referred to in 1Co 9:14 as an ordinance of our Lord. The manner of making this operative on entering a city is found in Mat 10:11-12 . The rewards of receiving and rejecting them are found in Mat 10:13 , while the method of testimony against the rejectors is expressed in Mat 10:14-15 .

The characteristics of these disciples are given in Mat 10:16 : “Wise as serpents, and harmless as doves.” If they should have had the characteristic of the dove alone they would have been silly; if the serpent alone, they would have been tricky. But with both they had prudence and simplicity. In this commission we find also that they were to be subject to certain hazards, recorded in Mat 10:18 . Their defense is also promised in Mat 10:19-20 . The extent of their persecutions is expressed in Mat 10:21-22 . Their perseverance is indicated in the last clause of Mat 10:22 . In Mat 10:23 we have the promise that the Son of man would come to them before they had gone through all the cities of Israel. What does that mean? There are five theories about it, all of which are amply discussed by Broadus (see his Commentary in loco).

The consolations offered these disciples, in view of their prospective persecutions, are as follows (Mat 10:24-31 ): (1) So they treated the Lord, (2) all things hidden shall be made known, (3) the work of their persecutors is limited to the body, but God’s wrath is greater than man’s and touches both soul and body, and (4) the Father’s providential care. The condition of such blessings in persecution, and vice versa, are expressed in Mat 10:32-33 . From this we see that they were to go forth without fear or anxiety and in faith. The great issue which the disciples were to force is found in Mat 10:34-39 . This does not mean that Christ’s work has in it the purpose of stirring up strife, but that the disturbance will arise from the side of the enemy in their opposition to the gospel and its principles, whose purpose means peace. So there will arise family troubles, as some yield to the call of the gospel while others of the same family reject it. Some will always be lacking in the spirit of religious tolerance, which is not the spirit of Christ. In this connection our Lord announces the principle of loyalty to him as essential to discipleship, with an added encouragement, viz., that of finding and losing the life. In Mat 10:40-42 we have the identity of Christ with the Father which shows his divinity and also his identity with his people in his work. Then follows the blessed encouragement of the promise of rewards. When Jesus had thus finished his charge to his disciples, he made a circuit of the villages of Galilee preaching the gospel of the kingdom.

From this incident come three important lessons for us: First, we have here the origin and development of a call to the ministry as follows: (1) Christ’s compassion for the perishing and leaderless, (2) prayer to God that he would send forth laborers, and (3) a positive conviction that we should go. Second, there is also suggested here the dangers of the care for fine preaching: (1) If it has its source in anxiety and selfishness it restrains spirituality; (2) it manifests itself in excitement and excess which adulterates spirituality; (3) it leads to weariness or self-seeking and thus destroys spirituality. Third, we have here several encouragements to the preacher: (1) The cause is honorable; (2) the example is illustrious; (3) the success is certain; (4) care is guaranteed; (5) the reward is glorious; (6) the trials become triumphs; (7) the identification with Christ.

The account of the miracles wrought by the disciples of Jesus on this preaching tour impressed Herod Antipas, as well as those wrought by Jesus himself, the impression of which was so great that he thought that John the Baptist was risen from the dead. The account in the Harmony throws light on the impression that was made by the ministry of John. Some were saying that Jesus was Elijah or one of the other prophets, but Herod’s conscience and superstition caused him to think it was John the Baptist, for he remembered his former relation to John. Then follows here the story of how John had rebuked Herod which angered his wife, Herodias, and eventually led to John’s death at the band of the executioner. Josephus gives testimony relative to this incident. (See chapter X of this “Interpretation.”)

There are some lessons to be learned from this incident. First, we are impressed with the courage and daring of the first Christian martyr, a man who was not afraid to speak his convictions in the face of the demons of the pit. Second, the life must leave its impress, but that impress will be variously interpreted according to the antecedents and temperaments of the interpreters. Third, the influence of a wicked woman, often making the weak and drunken husband a mere tool to an awful wicked end. Fourth, the occasion of sin and crime is often the time of feasting and frivolity. Just such a crime as this has often been approached by means of the dance and strong drink. Fifth, we have here an example of a man who was too weak to follow his conviction of the right because he had promised and had taken an oath. He had more respect for his oath than he had for right. Sixth, there is here also an example of the wickedness of vengeance. It is a tradition that when the daughter brought in the head of John and gave it to Herodias, her mother, she took a bodkin and stuck it through the tongue of John, saying, “You will never say again, It is not lawful for you to have your brother’s wife.”

QUESTIONS

1. Give the time, place, circumstances, and lesson of Jesus stilling the tempest.

2. Tell the story of the two Gadarene demoniacs.

3. What two difficulties here, and how is each explained?

4. What seven important lessons for us in this incident?

5. Give the story of the second rejection of Jesus at Nazareth and its several lessons.

6. What was the immediate occasion of sending forth the twelve apostles on their first mission?

7. What preparation had they received?

8. Where were they to go, or what was the limit of this commission?

9. Why was it limited, and was it absolute?

10. What were they to preach, and what were they to do?

11. What price were they to ask?

12. How were they to be supported, negatively and positively, and how do you harmonize the Synoptics here?

13. What was the principle of their support and where do we find this principle very much elaborated?

14. How is this principle referred to in 1Co 9:14 ?

15. What was the manner of making it operative on entering a city?

16. What rewards attached to receiving and rejecting them?

17. What was the method of testimony against those who rejected?

18. What was to be the characteristics of these disciples?

19. To what hazards were they subject?

20. What was to be their defense?

21. What was to be the extent of their persecution?

22. What was text on the perseverance of the saints, and what was its immediate application to these apostles?

23. Explain “till the Son of man be come.”

24. What were the consolations offered these disciples?

25. What was the condition of such blessings?

26. In what spirit were they to go forth?

27. What great issue must they force? Explain.

28. What principle of discipleship here announced?

29. What proof here of the divinity of Jesus Christ?

30. What promise here of rewards?

31. What did Jesus do immediately after finishing his charge here

32. What lessons here on the origin and development of a call to the ministry?

33. What dangers of the care for fine preaching?

34. What seven encouragements from this incident to the preacher of today?

35. How was Herod and others impressed by the miracles of Jesus and his disciples?

36. What several conjectures of Herod and others?

37. What part was played in this drama by John? by Herod? by Herodias and by Salome, the daughter of Herodias?

38. What testimony of Josephus on this incident?

39. What lessons of this incident?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

1 And they came over unto the other side of the sea, into the country of the Gadarenes.

Ver. 1. See Trapp on “ Mat 8:28 “

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

1 20. ] HEALING OF A DMONIAC AT GERGESA. Mat 8:28-34 .Luk 8:26-39Luk 8:26-39 . The accounts of Mark and Luke are strictly cognate, and bear traces of having been originally given by two eye-witnesses, or perhaps even by one and the same, and having passed through others who had learnt one or two minute additional particulars. Matt.’s account is evidently not from an eye-witness. Some of the most striking circumstances are there omitted. See throughout notes on Matt., wherever the narrative is in common .

Fuente: Henry Alford’s Greek Testament

Mar 5:1-20 . The Gerasene Demoniac (Mat 8:28-34 , Luk 8:26-39 ).

Fuente: The Expositors Greek Testament by Robertson

Mar 5:1 . . : on the proper name to the place vide at the parallel place in Mt.

Fuente: The Expositors Greek Testament by Robertson

Mark Chapter 5

Mar 5:1-20

Mat 8:28-34 ; Luk 8:26-39

We have still an unfolding of the service of Jesus. In this chapter it is not simply the ministration of the word, with its various hindrances and measures of success as far as God is pleased to work both in quickening power and fruitfulness, and this to the end. Neither is it a picture of the tempest-tossed condition of the disciples, Jesus with them, meanwhile, in their dangers, but apparently heedless till appealed to, yet all through the security of His people.

Now we have another thing, the ministry of Jesus in presence of Satan’s power, and the utter confessed weakness and misery of nature. An instructive lesson, indeed, for not only do we see the all-conquering might of Him who was crucified in weakness, but the extent of the deliverance shown forth in him who was both set free from the thraldom of Satan and who afterwards became the active witness to others of the Lord’s greatness and power to others. It is not merely sin here, or the lusts of the flesh and the world. We know how continually God does save from human violence and corruption and their consequences. In Legion, however, we have, rather, the direct agency of Satan paramount, if not there. As to this, men ordinarily are incredulous; or, if they admit it ever thus acted, they would limit it to the time of Christ on earth. That there may have been a greater rising up of the enemy’s power in opposition to the Son of God when here below is a very different statement, and I believe it; but it is a most erroneous conclusion that his power was then so shattered as a matter of fact that cases of demoniacal possession were never afterward to appear. The New Testament refutes the illusion. After Christ died and rose (and this must have gone in the direction of destroying the energy of Satan further than anything else), He charged His servants to preach the Gospel with this sign accompanying them: “In My name they shall cast out demons.” (Mar 16:17 ) And so, in the Acts of the Apostles, we find the word confirmed thereby. Sick folks were brought, and persons vexed with unclean spirits; “and they were healed every one” (Act 5:16 ). This was after the descent of the Holy Ghost, too; so that this mighty event, following redemption, had not of itself extinguished cases of possession. Nor was this confined to Peter or the other Apostles; but similar power accompanied Philip, the evangelist, at Samaria. “For unclean spirits, crying with loud voice, came out of many that were possessed by them; and many that were paralyzed and lame were healed.” I need not dwell on such strong cases as the divining damsel of Philippi, nor that at Ephesus (Act 19 ), which the seven sons of Sceva proved to be too real to their cost: they are well known.

The truth is, the great victory of Christ is for faith and the Church’s deliverance and joy, though no doubt it was attested largely to the world in miraculous signs, as it will be applied by-and-by in a power which will bind Satan first, and filially crush him for ever. But in the meantime the Church is the scene where Christ’s victory and power are made good by the Holy Ghost. The world, so far from being made better, is proved to be farther than ever from God, as Satan is proved to be its prince and god in the cross of Christ, but for this very reason the object for the time of the fullest testimony of God’s grace in the name of the Crucified. The Gospel which is sent so abundantly to gather out of the world – mark, not to bless it, but to gather out – treats the world as already condemned, and only awaiting unsparing judgment when Jesus is revealed from heaven. Hence separation from the worldtid=34#bkm49- is the paramount duty of, and only right course for, the Christian. The guilt of the blood of Jesus lies upon it, and the only escape for any soul is by faith in that blood, which, if it bring nigh to God, puts the believer in principle outside and above the world – such is the ground, and seeking, and walk of faith. Hence also, the possible amelioration of the world and of man, as such, is a practical denial of the Gospel, and a deep, though in many cases an unwitting, dishonour to the Lord Jesus. No ignorance justifies the allowance of such thoughts, and the more knowledge of Divine truth there is, the more guilty they are. The grace of God supposes the total ruin of the objects of grace, and the revelation of the Lord Jesus from heaven will execute Divine vengeance on those who feel not their sin and ruin, and who despise His grace. Mark, then, describes in detail and most graphically the torment of this man with an unclean spirit. “And when he was gone out of the ship, immediately there met him out of the tombs a mantid=34#bkm50- with an unclean spirit, who had his dwelling in the tombs; and no one could bind him, not even with chains: because he had been often bound with fetters and chains, and the chains had been torn asunder by him, and the fetters were shattered: and no one could subdue him. And always, night and day, he was in the tombs, and in the mountains,* crying, and cutting himself with stones.” The solitude of death, the rejection of human restraint and influence, the restlessness and the cruelty of that which possessed him, were most conspicuous, but not less so his recognition of a superior power and glory in Jesus. “When he saw Jesus afar off, he ran and worshipped Him, and crying with a loud voice, says, What have I to do with thee, Jesus, Son of the most high God? I adjure thee by God, torment me not. For he was saying to him, Come out of the man, unclean spirit.”

*”In the tombs and in the mountains”: so Edd., with ABCHL, etc., 1, 33, 69, and versions. DE, etc., have “in the mountains and in the tombs.”

“Says”: so Edd., with ABCKL, etc., 1, 33, Cod. Amiat. “Said” is the reading of DE, etc., 69, Memph.

It is remarkable, by the way, how the man is identified with the unclean spirit, just as now in grace the Holy Spirit blends most intimately with the believer. The man cries, “Torment me not,” though it was a question of dealing with the spirit. So he answers, “My name is Legion: for we are many. And he besought Him much that He would not send them* away out of the country.”

*”Them”: as D, etc. Edd. read “him,” with L, etc., Syrpesch AEth.

On the other hand, it was of importance to give the distinctest evidence that the dwelling of demons in a man is as certain and real as it is of the utmost gravity. Hence the Lord hears their petition that they should be sent into the great herd of swine51 which was feeding at hand “And immediately* Jesus gave them leave. And the unclean spirits went out and entered into the swine; and the herd ran violently down a steep place into the sea [about two thousand], and were choked in the sea.” In some instances the possessed had a serious disease also. In Legion’s case we hear of none; but even if there had been, it would be absurd to suppose the transfer of disease to all the swine and such an effect as their immediate frantic rush to destruction. But the expulsion of all the demons from the man and their possession of the herd was an opportunity to show their love of destroying when a mightier hand no longer controlled their spiteful malice.

*[“Immediately”]: as A, etc., 33, 69, Amiat. Edd. omit, as BCL, I, Memph.

“Jesus”: so A, etc., 33, 69, Amiat. Edd. omit, as BCEL, I, Memph.

“They were” (before “about, etc.”) as ACcorr, etc., 33, 69, Syrhcl Goth. Edd. omit, with BCpmDL, I, Amiat.

But, alas! what is man in presence of Jesus, or the merciful power which thus rescued the victim of the devil’s torture? “They went out* to see what it was that had taken place. And they come to Jesus, and see him that was possessed by demons and had had the legion sitting [and] clothed, and in his right mind: and they were afraid.” Yes, afraid before Him who breaks the captivity of the devil; more afraid of Jesus and His grace than of the devil and his works! Nay, more than this. “They that had seen it, told them how it had happened to him that was possessed by demons, and also concerning the swine. And they began to pray him to depart out of their coasts.” Alas! alas! the swine and the demons were to them pleasanter neighbours than the Son of God. They had never sought to be free from either; they did seek to be rid of Jesus. Such is man; such the world was and is.

*”Went out”: as pmCD and later uncials, Syrsin pesch Arm, AEth. “Went” (Edd.) is the reading of corr ABKLMUcorr, etc., 1, 33, Syrhcl Memph. Goth.

[“And”]: so AC, etc., Syrsin hcl Arm. Goth. Edd. omit, with BDL, 1, 33, 69, Amiat. Memph.

It is sweet to see the reverse of this in the heart of him who was emancipated. Not only was he at ease before the Saviour, “sitting, and clothed, and in his right mind,” but all his affections were towards Him, and where Jesus went his desire was to follow. “And when Jesus was come* into the ship, he that had been possessed by demons prayed Him that he might be with Him. “And He suffered him not, but saith unto him, Go home to thine own people, and tell them how great things the Lordtid=34#bkm52- hath done for thee, and hath had mercy on thee.” The spiritual feeling that knit his soul to Jesus was of God, and would be gratified and satisfied in due time. But the grace of the Lord thought of others in this miserable scene of the enemy’s wiles, to whom He would bless the testimony of him that had known so painfully the power of Satan. His “own people,” therefore, rather than strangers, were to hear the message. “Tell them,” said the Saviour, “how great things the Lord hath done for thee.” “And he departed, and began to publish in Decapolis how great things Jesus had done for him; and all wondered.” And so may we, not only at the great things done, but at the simple faith displayed. “The Lord” for him was “Jesus.”

*”He went”: so Edd., with ABCD KLM, 1, 33, Old Latin. “He had gone” appears in later uncials and most cursives.

“And He”: so Edd., with ABC, etc., 1, 33, Syrpesch hcl Memph. Goth. And (but) Jesus as DE, etc., 69, with most cursives, Old Lat., AEth. Arm.

Mar 5:21-43 .

Mat 9:18-26 ; Luk 8:40-56 .

We have, next, the Lord going at the call of one of the rulers of the synagogue to heal his sick daughter, lying at the point of death.* On the way and in the throng His garment is touched by a woman which had an issue of blood twelve years. Here, too, man was unavailing. Instead of finding relief from those most skilled, “she had suffered much under many physicians, and had spent all that she had, and had found no advantage from it, but had rather grown worse.” What a picture of human woe, and how common! “For she said, If I shall touch but His clothes I shall be healed”; and she was right, as faith always is. “Immediately her fountain of blood was dried up: and she knew in her body that she was cured from the scourge.” But even conscious assurance is not enough for the grace of God. She had stolen, as it were, the blessing; she must have it a free and full gift from the Lord, face to face. “And Jesus, immediately knowing in Himself the power had gone out of Him, turned round in the crowd, and said, Who touched my clothes? And His disciples said unto Him, Thou seest the multitude pressing on Thee, and sayest Thou, Who touched Me? And He looked round about to see her who had done this. But the woman, frightened and trembling, knowing what had taken place in her, came and fell down before Him, and told Him all the truth.” Blessed Lord, it is good somehow, anyhow, if it be Thy hand that does it, to be brought to tell Thee all the truth! For of a truth it is but to have the cup filled of Thee to overflowing. “And He said to her, Daughter, thy faith hath healed thee: go in peace, and be whole of thy scourge.” Was the blessing less now that the gain of the believer was countersigned of the Lord. Was not the deed of power enhanced by the gracious words that scaled it hers with His own signet?

*Here is found one of the few exceptional dislocations, if not the only one, in Mark, for it would appear from Mat 9:18 that while the Lord was speaking of the wine and the bottles (Mar 2:22 ), the ruler Jairus came about his daughter (“Introductory Lectures,” p. 160 note).

Such is now the blessing that faith seizes while the Lord is on the road to heal the sick daughter of Judah. And if evil newstid=34#bkm53- met the ruler’s ear, while Jesus was crowning His mercy to her who touched Him, how swift is His goodness to shield a feeble heart from despair! “Be not afraid: only believe.”tid=34#bkm54- It was not troubling the Master, but His proper work. With chosen witnesses, pillars of the circumcision, He goes, turns out the vain weepers who scorned His words of comfort, and in presence of the parents and His companions wakes the damsel from the sleep of death, to their great amazement. So at the end of the age He will raise up Israel.

NOTES ON Mar 5 .

49 Deliverance from the world, writes Professor Kaftan, is the keynote of Paul’s doctrine of Redemption (“Jesus and Paulus,” pp. 50-54), a thought that seems being echoed in these days within the State Church of Prussia.

Amelioration of the world, whether of its moral state or of the material interests of mankind, which goes under the name of “Humanitarianism,” and is, according to Cotter Morison and his school, to provide “the religion of the future,” is a poor copy of what Christianity left to itself would effect. It is not, of course, to be denied that was known to the pre-Christian moralists; it belongs to the vocabulary of Xenophon and Plato (cf. Act 28:2 ). But, to his credit, Professor Percy Gardner in his book (p. 187) has questioned whether humanitarians from mere “love for man” accomplish what Christ did for man from love of God. See Tit 3:4 , and cf. Act 10:38 , besides, for the Old Testament, Mic 6:8 .

50 Mar 5:2 . – Out of a comparison of this passage and that in Luke, both speaking of a single demoniac, with the parallel account of Matthew, who tells us of two men so relieved by the Lord, one of the stock difficulties is raised which are trotted out generation after generation. Readers do not always notice that the dual is a peculiarity of Matthew’s Gospel: so with his blind men of Jericho and his colt and foal at the triumphal entry into Jerusalem. It arises from the Jewish standpoint of his Gospel, and may in some, at least, of the instances be explained by the corresponding need of what, according to the Old Testament, was accounted adequate testimony. Greenleaf, independently of this consideration, cites Le Clerc’s maxim: “Qui plura narrat, pauciora complectitur; qui pauciora memorat, plura non negat.” The American writer’s book is interesting as having been dedicated to his brethren of the legal profession; his points are those which appeal to such as are expert in evidence. The work was written from the believing point of view. Cf. note on Mar 10:46 .

51 Mar 5:11 . – Gadara (Edd. at v. 1 read Gerasenes instead of Gadarenes) was capital of the region in which it was situated, which may account for Mark’s adoption of this name (see Thomson, “Land and Book,” i. 367, ii. 338). It was a Grecian city (Josephus “Antiquities,” xvii. 2, 4), which explains the presence of swine, not to be looked for amidst a Jewish population. The late Professor Huxley, in his magazine controversy with Mr. Gladstone, did his utmost to weaken the statement of Josephus

52 Mar 5:19 . – “The Lord.” Luk 8:39 has . Cf. the “Introductory Lectures,” p. 196. The only place where represents JESUS in the unquestioned part of Mark Isa 11:3 , and then in Christ’s own mouth, where see note, and compare that on Mar 16:19 f. Some readers may be glad to be reminded here of John Newton’s fine hymn (No. 92 in the Olney collection), which begins “Legion was my name by nature,” and probably sprang from his special personal experience.

53 Mar 5:23 . – Cf. Luk 8:42 , Luk 8:49 ; also Mat 9:18 , where Jairus speaks of his daughter as already dead. See Trench, “Miracles,” pp. 192 f. “Jairus was perplexed whether to speak of her as departed or not.” The narrative is, as he says, “drawn from the life.”

54 Mar 5:36 . – Cf. Luk 8:50 . “Only believe” carries faith in Himself, whose power (Mar 9:23 ) is ever involved in any question concerning it, and yet is but one element of it (cf. note on 8: 4). But His Person as such is not so much in the forefront in Mark’s as it is in Luke’s Gospel. In Mar 9:42 the words are rejected by the editors, although well attested – by ABCcorr and later uncials, with 1, 69, Jerome’s Vulgate, Syrr., as against Cpm, D and . See, further, note on verses 5 and 6 of the next chapter, and cf. Sir R. Anderson’s reply to Harnack’s “What is Christianity?” in “Christianized Rationalism” (Twentieth-Century Papers, 1903).

Fuente: William Kelly Major Works (New Testament)

Mark

THE LORD OF DEMONS

Mar 5:1 – Mar 5:20 .

The awful picture of this demoniac is either painted from life, or it is one of the most wonderful feats of the poetic imagination. Nothing more terrible, vivid, penetrating, and real was ever conceived by the greatest creative genius. If it is not simply a portrait, chylus or Dante might own the artist for a brother. We see the quiet landing on the eastern shore, and almost hear the yells that broke the silence as the fierce, demon-ridden man hurried to meet them, perhaps with hostile purpose. The dreadful characteristics of his state are sharply and profoundly signalised. He lives up in the rock-hewn tombs which overhang the beach; for all that belongs to corruption and death is congenial to the subjects of that dark kingdom of evil. He has superhuman strength, and has known no gentle efforts to reclaim, but only savage attempts to ‘tame’ by force, as if he were a beast. Fetters and manacles have been snapped like rushes by him. Restless, sleepless, hating men, he has made the night hideous with his wild shrieks, and fled, swift as the wind, from place to place among the lonely hills. Insensible to pain, and deriving some dreadful satisfaction from his own wounds, he has gashed himself with splinters of rock, and howled, in a delirium of pain and pleasure, at the sight of his own blood. His sharpened eyesight sees Jesus from afar, and, with the disordered haste and preternatural agility which marked all his movements, he runs towards Him. Such is the introduction to the narrative of the cure. It paints for us not merely a maniac, but a demoniac. He is not a man at war with himself, but a man at war with other beings, who have forced themselves into his house of life. At least, so says Mark, and so said Jesus; and if the story before us is true, its subsequent incidents compel the acceptance of that explanation. What went into the herd of swine? The narrative of the restoration of the sufferer has a remarkable feature, which may help to mark off its stages. The word ‘besought’ occurs four times in it, and we may group the details round each instance.

I. The demons beseeching Jesus through the man’s voice.

He was, in the exact sense of the word, distracted -drawn two ways. For it would seem to have been the self in him that ran to Jesus and fell at His feet, as if in some dim hope of rescue; but it is the demons in him that speak, though the voice be his. They force him to utter their wishes, their terrors, their loathing of Christ, though he says ‘I’ and ‘me’ as if these were his own. That horrible condition of a double, or, as in this case, a manifold personality, speaking through human organs, and overwhelming the proper self, mysterious as it is, is the very essence of the awful misery of the demoniacs. Unless we are resolved to force meanings of our own on Scripture, I do not see how we can avoid recognising this. What black thoughts, seething with all rebellious agitation, the reluctant lips have to utter! The self-drawn picture of the demoniac nature is as vivid as, and more repellent than, the Evangelist’s terrible portrait of the outward man. Whatever dumb yearning after Jesus may have been in the oppressed human consciousness, his words are a shriek of terror and recoil. The mere presence of Christ lashes the demons into paroxysms: but before the man spoke, Christ had spoken His stern command to come forth. He is answered by this howl of fear and hate. Clear recognition of Christ’s person is in it, and not difficult to explain, if we believe that others than the sufferer looked through his wild eyes, and spoke in his loud cry. They know Him who had conquered their prince long ago; if the existence of fallen spirits be admitted, their knowledge is no difficulty.

The next element in the words is hatred, as fixed as the knowledge is clear. God’s supremacy and loftiness, and Christ’s nature, are recognised, but only the more abhorred. The name of God can be used as a spell to sway Jesus, but it has no power to touch this fierce hatred into submission. ‘The devils also believe and tremble.’ This, then, is a dark possibility, which has become actual for real living beings, that they should know God, and hate as heartily as they know clearly. That is the terminus towards which human spirits may be travelling. Christ’s power, too, is recognised, and His mere presence makes the flock of obscene creatures nested in the man uneasy, like bats in a cave, who flutter against a light. They shrink from Him, and shudderingly renounce all connection with Him, as if their cries would alter facts, or make Him relax His grip. The very words of the question prove its folly. ‘What is there to me and thee?’ implies that there were two parties to the answer; and the writhings of one of them could not break the bond. To all this is to be added that the ‘torment’ deprecated was the expulsion from the man, as if there were some grim satisfaction and dreadful alleviation in being there, rather than ‘in the abyss’-as Luke gives it-which appears to be the alternative. If we put all these things together, we get an awful glimpse into the secrets of that dark realm, which it is better to ponder with awe than flippantly to deny or mock.

How striking is Christ’s unmoved calm in the face of all this fury! He is always laconic in dealing with demoniacs; and, no doubt, His tranquil presence helped to calm the man, however it excited the demon. The distinct intention of the question, ‘What is thy name?’ is to rouse the man’s self-consciousness, and make him feel his separate existence, apart from the alien tyranny which had just been using his voice and usurping his personality. He had said ‘I’ and ‘me.’ Christ meets him with, Who is the ‘I’? and the very effort to answer would facilitate the deliverance. But for the moment the foreign influence is still too strong, and the answer, than which there is nothing more weird and awful in the whole range of literature, comes: ‘My name is Legion; for we are many.’ Note the momentary gleam of the true self in the first word or two, fading away into the old confusion. He begins with ‘my,’ but he drops back to ‘we.’ Note the pathetic force of the name. This poor wretch had seen the solid mass of the Roman legion, the instrument by which foreign tyrants crushed the nations. He felt himself oppressed and conquered by their multitudinous array. The voice of the ‘legion’ has a kind of cruel ring of triumph, as if spoken as much to terrify the victim as to answer the question.

Again the man’s voice speaks, beseeching the direct opposite of what he really would have desired. He was not so much in love with his dreadful tenants as to pray against their expulsion, but their fell power coerces his lips, and he asks for what would be his ruin. That prayer, clean contrary to the man’s only hope, is surely the climax of the horror. In a less degree, we also too often deprecate the stroke which delivers, and would fain keep the legion of evils which riot within.

II. The demons beseeching Jesus without disguise.

There seems to be intended a distinction between ‘he besought,’ in Mar 5:10 , and they ‘besought,’ in Mar 5:12 . Whether we are to suppose that, in the latter case, the man’s voice was used or no, the second request was more plainly not his, but theirs. It looks as if, somehow, the command was already beginning to take effect, and ‘he’ and ‘they’ were less closely intertwined. It is easy to ridicule this part of the incident, and as easy to say that it is incredible; but it is wiser to remember the narrow bounds of our knowledge of the unseen world of being, and to be cautious in asserting that there is nothing beyond the horizon but vacuity. If there be unclean spirits, we know too little about them to say what is possible. Only this is plain-that the difficulty of supposing them to inhabit swine is less, if there be any difference, than of supposing them to inhabit men, since the animal nature, especially of such an animal, would correspond to their impurity, and be open to their driving. The house and the tenant are well matched. But why should the expelled demons seek such an abode? It would appear that anywhere was better than ‘the abyss,’ and that unless they could find some creature to enter, thither they must go. It would seem, too, that there was no other land open to them-for the prayer on the man’s lips had been not to send them ‘out of the country,’ as if that was the only country on earth open to them. That makes for the opinion that demoniacal possession was the dark shadow which attended, for reasons not discoverable by us, the light of Christ’s coming, and was limited in time and space by His earthly manifestation. But on such matters there is not ground enough for certainty.

Another difficulty has been raised as to Christ’s right to destroy property. It was very questionable property, if the owners were Jews. Jesus owns all things, and has the right and the power to use them as He will; and if the purposes served by the destruction of animal life or property are beneficent and lofty, it leaves no blot on His goodness. He used His miraculous power twice for destruction-once on a fig-tree, once on a herd of swine. In both cases, the good sought was worth the loss. Whether was it better that the herd should live and fatten, or that a man should be delivered, and that he and they who saw should be assured of his deliverance and of Christ’s power? ‘Is not a man much better than a sheep,’ and much more than a pig? They are born to be killed, and nobody cries out cruelty. Why should not Christ have sanctioned this slaughter, if it helped to steady the poor man’s nerves, or to establish the reality of possession and of his deliverance? Notice that the drowning of the herd does not appear to have entered into the calculations of the unclean spirits. They desired houses to live in after their expulsion, and for them to plunge the swine into the lake would have defeated their purpose. The stampede was an unexpected effect of the commingling of the demonic with the animal nature, and outwitted the demons. ‘The devil is an ass.’ There is a lower depth than the animal nature; and even swine feel uncomfortable when the demon is in them, and in their panic rush anywhere to get rid of the incubus, and, before they know, find themselves struggling in the lake. ‘Which things are an allegory.’

III. The terrified Gerasenes beseeching Jesus to leave them.

They had rather have their swine than their Saviour, and so, though they saw the demoniac sitting, ‘clothed, and in his right mind,’ at the feet of Jesus, they in turn beseech that He should take Himself away. Fear and selfishness prompted the prayer. The communities on the eastern side of the lake were largely Gentile; and, no doubt, these people knew that they did many worse things than swine-keeping, and may have been afraid that some more of their wealth would have to go the same road as the herd. They did not want instruction, nor feel that they needed a healer. Were their prayers so very unlike the wishes of many of us? Is there nobody nowadays unwilling to let the thought of Christ into his life, because he feels an uneasy suspicion that, if Christ comes, a good deal will have to go? How many trades and schemes of life really beseech Jesus to go away and leave them in peace! And He goes away. The tragedy of life is that we have the awful power of severing ourselves from His influence. Christ commands unclean spirits, but He can only plead with hearts. And if we bid Him depart, He is fain to leave us for the time to the indulgence of our foolish and wicked schemes. If any man open, He comes in-oh, how gladly I but if any man slam the door in His face, He can but tarry without and knock. Sometimes His withdrawing does more than His loudest knocking; and sometimes they who repelled Him as He stood on the beach call Him back, as He moves away to the boat. It is in the hope that they may, that He goes.

IV. The restored man’s beseeching to abide with Christ.

No wonder that the spirit of this man, all tremulous with the conflict, and scarcely able yet to realise his deliverance, clung to Christ, and besought Him to let him continue by His side. Conscious weakness, dread of some recurrence of the inward hell, and grateful love, prompted the prayer. The prayer itself was partly right and partly wrong. Right, in clinging to Jesus as the only refuge from the past misery; wrong, in clinging to His visible presence as the only way of keeping near Him. Therefore, He who had permitted the wish of the demons, and complied with the entreaties of the terrified mob, did not yield to the prayer, throbbing with love and conscious weakness. Strange that Jesus should put aside a hand that sought to grasp His in order to be safe; but His refusal was, as always, the gift of something better, and He ever disappoints the wish in order more truly to satisfy the need. The best defence against the return of the evil spirits was in occupation. It is the ‘empty’ house which invites them back. Nothing was so likely to confirm and steady the convalescent mind as to dwell on the fact of his deliverance. Therefore he is sent to proclaim it to friends who had known his dreadful state, and amidst old associations which would help him to knit his new life to his old, and to treat his misery as a parenthesis. Jesus commanded silence or speech according to the need of the subjects of His miracles. For some, silence was best, to deepen the impression of blessing received; for others, speech was best, to engage and so to fortify the mind against relapse.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: Mar 5:1-13

1They came to the other side of the sea, into the country of the Gerasenes. 2When He got out of the boat, immediately a man from the tombs with an unclean spirit met Him, 3and he had his dwelling among the tombs. And no one was able to bind him anymore, even with a chain; 4because he had often been bound with shackles and chains, and the chains had been torn apart by him and the shackles broken in pieces, and no one was strong enough to subdue him. 5Constantly, night and day, he was screaming among the tombs and in the mountains, and gashing himself with stones. 6Seeing Jesus from a distance, he ran up and bowed down before Him; 7and shouting with a loud voice, he said, “What business do we have with each other, Jesus, Son of the Most High God? I implore You by God, do not torment me!” 8For He had been saying to him, “Come out of the man, you unclean spirit!” 9And He was asking him, “What is your name?” And he said to Him, “My name is Legion; for we are many.” 10And he began to implore Him earnestly not to send them out of the country. 11Now there was a large herd of swine feeding nearby on the mountain. 12The demons implored Him, saying, “Send us into the swine so that we may enter them.” 13Jesus gave them permission. And coming out, the unclean spirits entered the swine; and the herd rushed down the steep bank into the sea, about two thousand of them; and they were drowned in the sea.

Mar 5:1 “They came to the other side of the sea” It was probably still night (cf. Mar 4:35). The disciples had to row the boat since Jesus had completely calmed the winds.

“into the country of the Gerasenes” This is the northeast corner of the Sea of Galilee, called Decapolis. This area was mostly Gentile and very Hellenistic. The Synoptic Gospels vary on the spelling : Gerasa (MSS *, B, D, and Luk 8:26), Gergesa (MSS cf8 i2, L), Gergusta (MS W), or Gadara (MSS A, C, and Mat 8:28). All of these were towns in this area.

Mar 5:2 “When He got out” Maybe the disciples heard the screaming (Mar 5:5) and were glad to let Jesus go first!

“immediately” See note at Mar 1:10.

“a man” Mat 8:28 ff has two men. Matthew also has two blind men outside of Jericho (cf. Mat 20:29; Mar 10:46; Luk 18:35). This is a characteristic of Matthew’s Gospel. Mark and Luke agree there was only one demoniac (cf. Luk 8:26 ff). For further discussion see Hard Sayings of the Bible pp. 321-322.

“from the tombs with an unclean spirit met Him” This is an obvious account of demon possession. The NT does not discuss the origin of the demonic or the detailed procedures on how to deal with them. Exorcism is never listed as a gift of the Spirit. See Special Topics: The Demonic and Exorcism at Mar 1:25.

Mar 5:3 “dwelling among the tombs” They had landed in the area of a local graveyard. The local people had driven a possessed lunatic into this remote area. It had become his home.

“no one was able to bind him anymore” He had supernatural strength.

Mar 5:4 “he had often been bound with shackles and chains” This is a perfect passive infinitive. Apparently the town’s people had attempted to chain him. He was a well known local problem.

“had been town apart by him” This also shows his supernatural strength.

Mar 5:5 “screaming. . .gashing himself with stones” This behavior may be linked to expressions of self destruction or to OT pagan worship practices (cf. 1Ki 18:28). The graphic information about this man’s regular behavior must have come from the villagers.

Mar 5:6 “he ran up and bowed down before Him” The first term implies hostility. The second implies respect and acknowledgment of Jesus’ position and authority (cf. Mar 5:4 b).

Mar 5:7 “shouting with a loud voice he said, ‘What business do we have with each other, Jesus, Son of the Most High God” One of the demons addresses Jesus. They knew who He was (cf. Mar 1:23; Jas 2:19). They even address Him with a Messianic phrase. In this case, their motive is fear (unlike Mar 1:23).

“I implore You by God” This was a Hebrew idiom that means “to swear to God.”

“do not torment me” This is grammatically either an aorist active subjunctive of prohibition or an aorist active subjunctive functioning as an aorist active imperative, which implies “never start an action” (cf. Barbara and Timothy Friberg’s Analytical Greek New Testament, p. 120). The demonic knew that judgment was coming (cf. Mar 1:23-24; Mat 25:41; Rev 12:9; Rev 20:10). The parallels in Mat 8:29 and Luk 8:28; Luk 8:31 also imply eschatological judgment. These demons apparently did not know about the two comings of the Messiah. Even “spirits” can suffer!

Mar 5:8-9 “had been saying” The imperfect tense was used primarily in two ways: (1) repeated action in past time or (2) the beginning of an action in past time. In this context only #2 appears to fit. However, if the order of Jesus’ statements to the demonic are out of chronological order, then #1 may apply. Mark may be using the tense in a colloquial way because the same tense is also in Mar 5:10.

Mar 5:9 “What is your name” This question could be a Hebraic idiom and refer to their characteristics.

“Legion” In the Roman Army 6,000 troops made up a Legion. This is another of the many Latin terms used in Mark. This may have been a metaphor of the degree of their control over the man. However, because of Mar 5:13, which describes the demons causing the death of 2,000 hogs, it may be literal.

Mar 5:10 “out of the country” This could refer to (1) the area of the tombs; (2) the Decapolis district; or (3) possibly to the Abyss, which is recorded in the parable of Luk 8:31. The Matthew parallel has “before the appointed time” (cf. Mat 8:29).

Mar 5:11 The herd of swine shows it was a Gentile area.

Mar 5:12 “Send us into the swine” Notice that the demons made a request to Jesus. The text does not tell us why Jesus allowed these demons to go into the hogs or why they wanted to. Possibly the demons leaving the man and entering the hogs was a visible way to encourage the man to believe that he was delivered (i.e., a visual aid, similar to putting spit and mud into blind eyes). The demons may have requested it because (1) they preferred hogs to the abyss or (2) this action would cause the townspeople to ask Jesus to leave. Demons do not do things to help Jesus!

Mar 5:13 “they were drowned” This is imperfect passive indicative. They ran off the cliff one after another!

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

unto. Greek. eis. App-104.

into = unto. Greek. eis, as above.

Gadarenes. In the earlier miracle it was Gergesenes (Mat 8:28).

Fuente: Companion Bible Notes, Appendices and Graphics

1-20.] HEALING OF A DMONIAC AT GERGESA. Mat 8:28-34. Luk 8:26-39. The accounts of Mark and Luke are strictly cognate, and bear traces of having been originally given by two eye-witnesses, or perhaps even by one and the same, and having passed through others who had learnt one or two minute additional particulars. Matt.s account is evidently not from an eye-witness. Some of the most striking circumstances are there omitted. See throughout notes on Matt., wherever the narrative is in common.

Fuente: The Greek Testament

Chapter 5

And they came over unto the other side of the sea, into the country of the Gadarenes ( Mar 5:1 ).

Now, that is on the eastern side of the Sea of Galilee. It is the area near the beginning of the Golan Heights and Gilead. The area when Moses was bringing the people toward the land for their conquest, they had passed over the other side of the Jordan and had gone up in the area through Moab, and up to the area of the Ammonites and all, which was this area to the east of the Sea of Galilee. And the tribe of Gad came to Moses and said, “Look, we are cattlemen and this is great grazing land and all. We would just as soon have our inheritance here,” because they had defeated the Ammonite kings and all. And they said, “We would just as soon stay here and live. And we really don’t care for an inheritance in the land.” And half the tribe of Manasseh was with them.

So, of course, Joshua was upset at their request because he was afraid that their wanting to stay there might discourage the rest of the people from coming in and taking the land. And they said, “No, we’ll send our troops to fight, but when it’s all over, we’d like to come back and settle here. We like this land.” And so, the tribe of Gad and half the tribe of Manasseh were given this area to settle. So the people came to be known as the Gadarenes, who were living on that side of the Jordan and the Sea of Galilee. And so, they came over to the area of the Gadarenes.

And when he was come out of the ship, immediately there met him [a very fierce man who was living there] out of the tombs a man with an unclean spirit, who had his dwelling among the tombs; and no man could bind him, no, not with chains ( Mar 5:2-3 ):

When this demon power would take control of his life, he had super human strength. They could not even hold him with chains.

Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him ( Mar 5:4 ).

A tremendously pitiful sight, a man possessed by demon spirits.

And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones ( Mar 5:5 ).

And so Mark, here, paints for us a very vivid picture of a tormented soul.

But when he saw Jesus afar off, he ran and worshipped him ( Mar 5:6 ),

But Jesus will have nothing to do with the worship of evil spirits.

And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not. For he [Jesus had] said unto him, Come out of the man, thou unclean spirit. And he [Jesus] asked him [that is, the spirit in the man], What is thy name? And he answered, saying, My name is Legion: for we are many. And he besought him much that he would not send them away out of the country ( Mar 5:7-10 ).

Luke’s gospel tells that they begged not to be sent to the abyss. We’ll talk about that more when we get to Luke’s gospel.

Now there was there nigh unto the mountains a great herd of swine [that were] feeding. And all the devils besought him, saying, Send us into the swine, that we may enter into them. And forthwith Jesus gave them leave [permission]. And the unclean spirits went out, and entered into the swine; and the herd ran violently down a steep place into the sea, (there were about two thousand,) and [they] were choked in the sea ( Mar 5:11-13 ).

Now, it would be wrong to assume that there were two thousand demons in the man. The swine probably, when the demons infested some of them, they probably began to be wild and the rest of them, like a herd of cattle and all, just sort of followed and went right down into the sea, as they began to just panic and go together.

Now, why would Jesus allow these demons the freedom of going into the swine? Well, you go back to the Mosaic law and you find that they weren’t to keep swine; that was a forbidden meat under the law. This was an illegal venture raising swine. And so, this no doubt is the reason why the Lord allowed them that permission to go into the swine, and He got rid of an illegal industry as far as the Jews were concerned.

And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done. And they come to Jesus, and they see him that was possessed with the devil, and had the legion, [and he was] sitting, and [he was] clothed, and in his right mind; and they were afraid ( Mar 5:14-15 ).

Here, this man that they couldn’t bind with chain and fetters. Here, this man that was out there screaming, crying, cutting himself with rocks and could not be tamed, naked, tragic, horrible spectacle. And now he’s seated there, clothed and in his right mind.

And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine ( Mar 5:16 ).

The witnesses began to tell what had happened. And the people began to beg Jesus.

And they began to pray him to depart out of their coasts. And when he was come into the ship ( Mar 5:17-18 ),

They said, “Would you just mind leaving here?”

How inhuman humans can be! Rather than being grateful that this poor wretched man was helped and healed, they were just upset because they had just lost the swine. They were more interested in pigs than they were human beings. Their descendants are still around. People who really don’t have a real concern for other’s needs, for human beings; they could care less. Especially if it meant a loss of profit to them. And they prayed that He would leave them, the coast.

And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him. Howbeit Jesus suffered him not [would not allow him to go], but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee. And he departed, and began to publish in Decapolis [that is, the ten cities] how great things Jesus had done for him: and all men did marvel ( Mar 5:18-20 ).

This man became a living witness, going around and telling of the great things that Jesus had done.

And when Jesus was passed over again by ship unto the other side, much people gathered unto him; and he was nigh unto the sea. And, behold, there cometh one of the rulers of the synagogue, Jarius by name; and when he saw him, he fell at his feet, and besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live. So Jesus went with him; and much people followed him, and thronged him ( Mar 5:21-24 ).

So, coming now back to Capernaum, Jarius, one of the rulers of the synagogue there in Capernaum, came to Jesus, driven by desperation. Because at home, notice, “he besought Him greatly, saying, My little daughter lieth at the point of death.” Probably the easiest way to get to the heart of a man is through his children. To see our children sick, to see them suffering, moves us more than almost anything else. And to see his little daughter dying, we are told that she was about twelve years old. We are also told in another gospel that she was their only little girl. And so, for twelve years she had brought sunshine, life and blessing into the home, as only little girls can do. But now the father’s heart is breaking. It’s obvious that his little girl is dying, nothing can be done. They have only one hope. He had probably been in a controversy the other day, that Sabbath day when Jesus was there in the synagogue and healed the man with the withered hand. And thought he argued over the violation of the Sabbath, he was in need, he was desperate, driven to come against prejudice to Jesus. Torn between wanting to be by his little daughter’s side, but knowing that she had to have help quick. He left the mother with the little daughter, and he himself set out to find Jesus. And when he did, he found Jesus surrounded by a crowd, who were thronging Him. But his desperation pushed him through the crowd until he was standing face to face with Jesus, and he begged Him, “Please come. My little daughter is at the point of death. Just lay Your hand on her and she will be healed.” He knew that Jesus could bring healing even to this condition of the point of death. “And Jesus went with him, and many people were following, and thronged Him.” The pushing, shoving, rude crowd.

And a certain woman, which had an issue of blood twelve years, and had suffered many things of many physicians ( Mar 5:25-26 ).

They probably, all of them, had their own cure. And she tried them all.

And had spent all that she had, and was nothing bettered, but rather grew worse, when she had heard of Jesus, came in the press behind, and touched ( Mar 5:26-27 ),

The word touch in Greek is grasped or clasped onto.

his garment. For she said, If I may touch but his clothes, I shall be whole. And straitway [immediately] the fountain of her blood was dried up; and she felt in her body that she was healed of that plague ( Mar 5:27-29 ).

She had set a point of releasing her faith, “The moment I touch, I know I will be healed.” Someone wanted to know what the difference between this and positive confession was. Positive confession would be if she continued to hemorrhage to say, “I am healed.” That’s Christian Science. Also, “I’m not sick, I’m healed,” when in fact you are still hemorrhaging and you have your sicknesses. She said, “I know I will be healed the moment I touch.” And she was healed. That was just releasing faith and setting a point to release faith. Now, had she gone on hemorrhaging and saying, “I feel great, I’m healed, I’m not hemorrhaging,” that would be positive confession. That would not be the truth, though. So there is a definite difference between the two. Twelve years.

According to Jewish law, her husband could not touch her as long as she was hemorrhaging. According to Jewish law, everything she touched was unclean. Whoever touched her would be unclean. Whoever would touch anything she touched would be unclean. Therefore, she could not continue to live with her family, to prepare them food and all, to do their clothes. Finally, according to Jewish law, she could not enter the place of worship as long as she was hemorrhaging. She was ceremonially unclean. And for twelve years, she lived in the shadow of darkness. With Jarius, twelve years he had lived in the sunshine of this beautiful little girl, the light she brought into her home. But the light was going out. With the woman, twelve years she was living in the shadow of this ostracized condition, but a ray of light was shining, a hope. “I know if I can just but touch Him, His garment, I will be healed. And immediately, the fountain of her blood was dried up and she felt in her body that she was healed of that plague.” She could feel that touch, that healing in that moment.

Have you ever had that kind of a healing, where you actually just felt, “Wow!”? There was one Sunday morning when we were still over in the other little church that I woke up on Sunday morning too sick, too ill to go to church. I got up and I tried to study, but I was feeling so miserable that I could not concentrate; I couldn’t get any message together. I was just too miserable, I was just too sick. So, I went downstairs and I woke up Chuck, and I said, “Chuck, you’re going to have to go out and preach for me this morning. I’m really too sick, I just can’t do it.” And he said, “Okay, Dad.” And he jumped up and started studying in a hurry. And he came out and took first service. And of course, they announced that I was at home sick, couldn’t make it because I was so sick. Which was so true, I was lying in bed just miserable. But they prayed for me that God would heal me. And as I was lying in bed, just as sick as could be, I felt the healing. I jumped up out of bed. And Kay said, “What’s wrong with you?” And I said, “I’m healed!” And I went in and got dressed and came on out and took second and third services. I felt the healing. I felt it happening. It was just suddenly there. Glorious thing. Just felt it.

I’ve had an experience of laying my hand upon a little child who was running a very high fever. And as the elders and I were praying, and my hand was on her forehead, I felt the heat go out from her. I felt her forehead just cool off as we were praying. Her mother was a nurse and had just taken her temperature, and it was up to about 103. And so I said, “I felt the temperature go.” She took her temperature again and it was down, normal. I could feel it; I could feel it happening. And this woman could feel it. She knew it happened, she could feel it within herself. And those are beautiful experiences when you actually feel God’s touch upon your body. You know it. You don’t need someone to tell you it’s happened; you know it’s happened. You can feel it. And so, immediately, knowing in herself, “she felt in her body that she was healed of that plague.”

And Jesus, immediately knowing in himself that virtue [this healing] had gone out of him, turned him about in the press, [the crowd,] and said, Who touched my clothes? And his disciples said unto him, [Lord,] thou seest the multitude thronging thee, and sayest thou, Who touched me? ( Mar 5:30-31 )

You’ve got to be kidding, Jesus. Trying to make our way through this crowd with all this shuffling and jostling and shoving and pushing, and then You stop and say, “Who touched Me?” Come on!

And he looked round about to see her that had done this thing ( Mar 5:32 ).

Now, she knew what had happened, and He knew what had happened. She was probably frightened when He said, “Who touched Me?” because she knew what happened, and very relieved when she heard the logical argument of the disciples, “Lord, you’ve got to be kidding! Look at the crowd; everybody is touching and pushing.” Oh, the crowds around Jesus, and in all the crowd around Him, one woman touched Him. You know, you can be close to Jesus without touching Him. You can be among the press. You can be among the throngs and still not touch Him. Many people thronging Him, one person touching Him. And there’s a vast difference. She touched Him. It was a touch of faith, and healing came.

But the woman fearing and trembling, knowing what was done in her [body], came and fell down before him, and told him all the truth ( Mar 5:33 ).

I mean, she confessed everything.

And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague ( Mar 5:34 ).

Now, inasmuch as this was a common practice, many were touching Him and being healed, we read that in chapter 3, verse Mar 5:9 . And as we continue on in the text, in the next chapter, verse Mar 5:56 , “And whithersoever He entered, into villages, or cities or country, they laid the sick in the streets and besought Him that they might touch if it were but the border of His garment: and as many as touched Him were made whole.” This is the only one where Jesus stopped to say, “Who touched Me?” that is recorded. Now it was happening all the time. Why would He stop at this particular time and say, “Who touched Me?” when this was a common occurrence? And when Jarius was so desperate, his daughter was so close to death. The reason why Jesus stopped is He knew that the daughter had died already. And He knew that soon those messengers were going to be there telling Jarius,

Thy daughter is dead ( Mar 5:35 );

And Jesus had compassion on Jarius because of the grief and all that he was going to receive when he heard news that his daughter was dead. And he was seeking, really, to give to Jarius a ray of hope even in the midst of the bad news. So, while Jesus was saying to the woman, “Be thou whole of your plague,” Jarius was seeing the power of Christ manifested just by someone touching Him and being healed of a condition that existed for twelve years, that same amount of time that he enjoyed the beauty and glow of his little daughter. As Jarius turned from those who brought the message to Jesus and probably said, “Lord, it’s too late, never mind,” Jesus just said to him,

Be not afraid, only believe ( Mar 5:36 ).

He had given him a basis for his belief. He had given him courage in the darkest hour. Surely as Jarius turned, it must be that the blood had drained out of his face and he was probably an ashen white and just had that sad desperate, “Oh, God, it’s too late. My daughter’s gone.” And he just had that grief, hopelessness. He had been hoping that Jesus might get there just to touch her. “I know that if He’ll lay His hand on her, she’ll be healed. Now, it’s too late. My little girl is gone.” But Jesus just said to him, “Don’t be afraid, only believe.”

And at this point Jesus stopped the crowd and said, “That’s it. Don’t go any further; you stay here. I’ll be back.” And He took Peter and James and John and the father, and they journeyed together, probably in order that they might get there more quickly. Because it’s awfully slow moving with a huge crowd of people, trying to work your way through the crowd. So, they stopped them in order that they might come with haste to the house.

And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly ( Mar 5:38 ).

It was a custom in those days to really show your great love for the deceased by wailing loudly for them, and the louder the wails, the more it expressed your grief and love for the one who was deceased. And so, they had professional wailers, people who were especially skilled in wailing. And they would hire them to come and to wail on these occasions, in order that the whole neighborhood might know the grief that you are feeling in this hour of loss. And so, many times when a person was dying, the wailers would assemble so that at the moment of death they could let out the cries and the wails, which were as an announcement to the neighborhood and all of the tragedy that had befallen the family. And so, there was the tumult, great weeping and wailing as they approached the house.

And when he was come in, he [Jesus] saith unto them, Why make ye this ado, and weep? [What’s all the big fuss about, and why are you weeping?] the damsel is not dead, but sleepeth. [And their wails turned to laughter of scorn.] And they laughed him to scorn. But when he put them all out, he taketh the father and the mother of the damsel, and them that were with him, [that is Peter, James and John,] and entereth in where the damsel was lying. And he took the damsel by the hand, and said unto her, Talitha cumi ( Mar 5:39-41 );

That’s Aramaic, and because it is Aramaic, it was probably the household language, the language used around the house. Jesus probably generally spoke in Greek, but the household language was Aramaic. And that is why Mark says,

which is, being interpreted, Damsel, (I say unto thee,) arise ( Mar 5:41 ).

More literally, the Aramaic, “Talitha, cumi,” is “My little lamb, arise.” Jesus was speaking to this little girl in extremely endearing terms. Looking at this little form of the twelve year old daughter of Jarius that was lying there still in death, He said, “My little lamb, arise.”

And straitway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment. And he charged them straitly that no man should know it; and commanded that something should be given her to eat ( Mar 5:42-43 ).

The question arises, why would Jesus bring this little girl back into a world of strife and misery and woe? Surely being with the Father in heaven would be much better than to be in this world with all of its heartache and all of its pain and all of its suffering. Why would the Lord call her back into this world? Only because of His compassion for the parents’ grief. It was for their sake, not her sake, that He did it. It was because of His compassion upon the great grief that they were feeling that He brought the little girl back to life. For her sake, He would have left her in the kingdom, away from the strife and the turmoil and the ache and all of this world. But for their sake, He brought her back.

Next week, we’ll start with chapter 6. It’s a long chapter, so we dare not try to get started with that tonight.

May the Lord be with you and bless you, give you a good week. And may you begin to see fruit from the seed that has been sown in your heart, as God begins to take the word and use it just as a life-changing power. And may the word of Christ dwell in your hearts richly by faith. And may the Lord touch your life with His touch of love and strength. In Jesus’ name. “

Fuente: Through the Bible Commentary

Mar 5:1. And they came over unto the other side of the sea, into the country of the Gadarenes. And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit.

Our Lord crossed the Sea of Galilee on purpose to rescue this poor man from the power of the unclean spirit that possessed him. He knew that there were many who needed him on the Galilean side of the lake, and he could foresee the storm that would threaten to sink the little ship; yet he calmly said to his disciples (see chapter 4:Verse 35), Let us pass over unto the other side. As soon as the great Physician landed, a dreadful apparition appeared. Out of the tombs, an uncanny place, rushed a man, howling and yelling like some wild beast; or worse still, under the influence of Satan, who had taken possession of him.

Mar 5:3. Who had his dwelling among the tombs; and no man could bind him, no, not with chains; because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him.

See how the world deals with furiously guilty men. It tries to fetter them, or else to tame them; to keep them in check by fear of punishment, or else to subdue them to a gentleness of morality: poor work this! Christ neither binds nor tames; he changes and renews. Oh, that everywhere his aid were sought, and not so much reliance placed on the fetters of law, or the power of morals!

Mar 5:5. And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones.

It must have been dreadful for travelers to pass that way at night, or to meet with this terrible madman at any hour of the day. But how terrible must have been the poor creatures own condition! We get just a glimpse of it from the words, always in the mountains, and in the tombs, crying and cutting himself with stones. See what Satan does with those who are in his power.

Mar 5:6. But when he saw Jesus afar off, he ran and worshipped him,

The devil does not like doing it; but if it will serve his purpose, he will pretend to be a worshipper of Christ. He comes here sometimes; he goes to all sorts of places of worship, and makes men turn worshippers who have no worship in their hearts; for there is no end to the depth of his cunning, and many are they that have served the devil best when they have pretended to worship Christ.

Mar 5:7. And cried with a loud voice, and said, What have I to do with thee, Jesus, thou son of the Most High God? I adjure thee by God, that thou torment me not.

Using the lips of this poor man, Satan spoke in him and through him. He is afraid of Christ. This dog of hell knows his Master, and crouches at his feet. He beseeches the Son of the Most High God not to torment him before his time.

Mar 5:8. For he said unto him, Come out of the man, thou unclean spirit.

Christ never wastes words over the devil. He speaks to him very shortly and very sharply. It would be well sometimes if we could be more laconic when we are dealing with evil. It does not deserve our words as it did not observe Christs words. Jesus said to the devil, Come out of the man, thou unclean spirit.

Mar 5:9-10. And he asked him, What is thy name? And he answered, saying, My name is Legion: for we are many. And he besought him much that he would not send them away out of the country.

The devil can pray; he did so in this case. It is not because a man is fluent in prayer that we are sure of his salvation. It is not because a man prays with such fervor that his knees knock together, that we may conclude that he is a saint. It may be that he is trembling through fear of Gods judgment. Satan besought Christ much.

Mar 5:11. Now there was there nigh unto the mountains a great herd of swine feeding. And all the devils besought him, saying, Send us into the swine, that we may enter into them.

Satan would rather vex swine than do no mischief at all. He is so fond of evil that he would work it upon animals if he cannot work it upon men. What unanimity there is amongst the evil spirits! All the devils besought him, saying, Send us into the swine, that we may enter into them.

Mar 5:13. And forthwith Jesus gave them leave.

The devil cannot enter even a pig without Christs leave. So he cannot tempt you, my friend, without our Lords permission. You may rest assured that even this great monster of evil is under Christs control. He cannot molest you till Jesus gives him leave. There is a chain around the roaring lion, and he can only go just as far as the Lord allows him.

Mar 5:13-14. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a deep place into the sea, (they were about two thousand;) and were choked in the sea. And they that fed the swine fled,

At which we do not at all wonder. Who would not flee when they thus saw the power of Christ?

Mar 5:14-15. And told it in the city, and in the country. And they went out to see what it was that was done. And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid.

You would have thought that it would have been said, They marvelled, and they praised Christ for this great and wonderful deed. No, They were afraid. If you see another converted, do not be afraid; but rather have hope that you may be saved yourself. What a beautiful sight these people saw: they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind.! That thought ought to have made them rejoice instead of being afraid. There are still people who are afraid of what will happen when they see those whom Christ has blessed spiritually as he had healed this man.

Mar 5:16-17. And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine. And they began to pray him to depart out of their coasts.

If Jesus should come to you tonight, do not ask him to go away. Open wide the door of your heart, and entreat the Lord to come in, and dwell there for ever and ever. This narrative teaches us that the Lord Jesus Christ will go away if he is asked to do so; he will not remain where his room is preferred to his company.

Mar 5:18-20. And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him. Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion with thee. And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel.

He was told to publish what great things the Lord had done for him. He went and published what great things Jesus had done for him. Did he make any mistake? Oh, no! It is but another name for the same Person: for Jesus is the Lord; and when you speak of him as divine, and talk of him in terms fit only for God, you do but speak rightly; for so he deserveth to be praised. And all men did marvel. So our Lord left them all wondering. Leaving this one messenger to bear testimony to him, he went his way elsewhere, to carry blessings to many others on the other side of the sea. The man appears to have gone through the wide district that bore the name Decapolis, and his testimony to the power of Christ was so convincing that, when the Saviour revisited that part of the country, he had a very different reception from that which he received on this occasion. (see chapters 7:31-37, 8:1-10).

Fuente: Spurgeon’s Verse Expositions of the Bible

Mar 5:1. , of the Gadarenes) Gadara, a city of Grecian origin [or Greek-like], subject to the Jews; wherein it may be inferred that many Jews dwelt, from the fact that our Lord came to them. [Doubtless it had the same port in common with Gerasa or Gergesa.-V. g.]

Fuente: Gnomon of the New Testament

Mar 5:1-20

2. THE FIERCE DEMONIAC

Mar 5:1-20

(Mat 8:28-34; Luk 8:26-40)

1 And they came to the other side of the sea, into the country of the Gerasenes.–The country of the Gerasenes, where this demoniac was healed, is called by Matthew (Mat 8:28) “the country of the Gadarenes.” Gadara, the city from which the latter name was derived, is situated on the southern bank of the river Yarmuk, a few miles south of the lake. Its territory extended to and included the place where this demoniac was found. Gerasa was a strongly fortified city east of the lake, and at a greater distance than Gadara.

2 And when he was come out of the boat, straightway there met him out of the tombs–There are still found in the neighborhood of the ancient Gadara (the present Ummkeis) many caves and chalk ranges which served as places of burial. The calcareous mountain on which Gadara was situated was specially suited for such sepulchers. The sepulchers of the Jews were generally cut out of the solid rock. Caves were also used for this purpose. They are now often resorted to for shelter during the night. Sometimes the wandering Arabs take up their winter abode in them.

a man with an unclean spirit,–Matthew (Mat 8:28) says “There met him two possessed with (lemons.” Luke (Luk 8:26) says: “There met him a certain man out of the city.” The reconciliation of Matthew’s statement that “two met him” with that of Mark and Luke that “one met him” has originated many ingenious conjectures, and some foolish ones. There is no contradiction between the three writers for he who speaks of the two includes the one, and they who speak of the one do not deny that there were two. Mark and Luke report the more important one of the two.

3 who had his dwelling in the tombs:–He lived in the tombs. Although belonging to the city, he had forsaken the society of living men, which Luke (8:27) also states. “For a long time he had worn no clothes.”

and no man could any more bind him, no, not with a chain; –That is, to be of any permanent use. It had probably now been given up. He had been growing worse till he could be no longer confined, binding even with chains proving ineffectual. Here is described the most terrible case of demoniacal possession recorded in the gospels.

4 because that he had been often bound with fetters and chains,–More than once those who were interested in him had brought him back from the wilderness, and bound him securely, as they thought, but the demoniac possession gave him such enormous strength that the fetters snapped like the green withes on Samson.

and the chains had been rent asunder by him, and the fetters broken in pieces: and no man had strength to tame him. –Fetters and chains would not hold him, and all methods to coax, persuade or influence him had failed. The attempt to “tame him” seems to have been abandoned, and the poor wretch given up to his awful fate. All literature presents no more pitiable spectacle. Matthew (Mat 8:28) supplies another point not mentioned by Mark, that he was “exceeding fierce, so that no man could pass by that way.” A terror to the whole neighborhood. The history of the world is but a melancholy reiteration that fetters and chains upon evil will ever more be broken, which are not forged and placed by divine aid

5 And always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones.–This poor victim would rove in search of mischief, and, finding nothing upon which to spend his rage, would bruise and cut himself with sharp stones. These are all marks of a madman–a man bereft of all reason–wretched and outcast, strong and dangerous. Evil never rests. It works in the daylight and the darkness. It is ever dragging its victims lower. So the church must never rest. The warfare must be unending.

6 And when he saw Jesus from afar, he ran and worshipped him;–Jesus’ confidence was vindicated. Something in the sweetness and majesty of Jesus’ face brought him to his knees, or perhaps the clear recognition of divinity by the demons, who not only believe, but tremble as the demons recognized in Jesus the power of God, he became overawed, thinking he had come to consign him to the bottomless pit, and his actions were caused by fear, being incapable of worshiping Jesus in the true sense of worship, where it is done in spirit and in truth, with a loving and obedient disposition, demons believe and tremble.

7 and crying out with a loud voice, he saith, What have I to do with thee,–The pronoun “I” may indicate that the chief of these unclean spirits is speaking. Why interfere with me? (Ezr 4:3; Ch. 1:24.) What is there in common between us?

Jesus, thou Son of the Most High God?–His divine nature is evidently recognized. Knowing the antagonism that existed between God and the devil, and God’s power over demons, this was the language of fear and dread, as though the demon would say: “We have met, but I desire no conflict with you, thou mighty Son of God, and I earnestly beseech thee to drive me not now away to the abyss into which I know I must at some time go.”

I adjure thee by God,–An insolent appeal, but not at all surprising. A demon would hesitate at no means to accomplish his purpose. I most earnestly entreat thee in the name of God.

torment me not.–Though their whole employment was tormenting the wretched demoniac, a premonition of coming vengeance aroused frenzied cries for their own escape. The request is essentially devilish. Here to be tormented meant to be prevented from tormenting another. It is worthy of notice how instantly the demons recognize that contact with Jesus means torment for devils. Matthew (Mat 8:29) puts it in a question with an additional thought, “Art thou come hither to torment us before the time?” This seems to look to that final day of doom, when all their activities for evil among men are to be forever at an end. (Jud 1:6; 2Pe 2:4; Mat 25:41.)

8 For he said unto him, Come forth, thou unclean spirit, out of the man.–The opening words of the interview, alluded to in verse 7. Jesus had been moved with compassion at the miserable condition of the poor man, who was bruised and mangled by the power of the demon which possessed him, and had either already ordered the demon to come out, or the demon clearly anticipated that he would do so; hence all the beseeching of the demon was that they be not driven away into, as Luke (Luk 8:31) says, “the abyss,” doubtless meaning the place of torment for demons. (Rev 22:3.)

9 And he asked him, What is thy name?–Jesus did not ask this question for his own information, but to show the great combined power of demons, which he was about to overcome.

And he saith unto him, My name is Legion; for we are many.–To whomsoever Jesus spoke, it is evident the demon answered. The name was very expressive. It was originally applied to a whole Roman army; then to a corps of, say, 6,000 men. It came to be a word commonly used, as expressive of any great multitude. Christ claims, in his last hours, that he could call for and receive twelve legions of angels. Nothing could be more expressive of the concentration of evil forces in this one man. The mixed reply is worthy of notice, “my name,” “we are many.” A constant shifting of identity from the man to the demons. In the next verse it again changes to the singular. That evil spirits go often in companies is to be inferred not only from this, but also from the case of Mary Magdalene, from whom were cast out seven demons. (Luk 8:2.) How many demons there were in this case we have no means of knowing; although the number of swine, into which the demons entered, were about two thousand (verse 13), which may be suggestive of the number of demons. If only one demon entered each swine then the man had about two thousand demons in him. No wonder he was in such a deplorable condition when Jesus found him. This may, in some way, account for the fierce and fiendish manner in which they had abused him. We are not informed how it was they obtained possession of him to this extent, but probably he had not been careful to guard himself against the return of one evil spirit, who brings, when he reenters a man, seven others more wicked than himself, and they enter in and dwell there, making the last state worse than the first. (Mat 12:45.)

10 And he besought him much that he would not send them away out of the country.–The petition in the demon’s prayer. He and his colleagues preferred staying where they had dwelt so long, and had exercised so much power. It seems to be a natural consequence of awful fear and dread that it manifested itself in the form of prayer. Here we have the singular truth brought to the surface that devils pray. James (2:19) says, “The demons also believe, and shudder.” Faith that leads not to loving obedience is of no avail. Prayer that is wrung from terror-stricken beings lacking that true regard of an earnest worshiper, seeking the honor and glory of God, will he something like the prayers of demons. Your sins will always want to remain with you. They will put up the shutters and close the front door, and submit to some reasonable restrictions, but they want to stay.

11 Now there was there on the mountain side a great herd of swine feeding.–About two thousand. (Verse 13.) Something that by Jewish law had no business there. (Lev 11:7-8.) Only a recreant Jew could meddle with swine, and, if owned by Gentiles, their presence was but a symbol of the subjugation of the country by a foreign foe. A swineherd was the extremest idea a Jew could have of degradation, and therefore the prodigal son was represented as having reached the abyss of misery in this.

12 And they besought him, saying, Send us–The demons recognize the power of Jesus. Luke (Luk 8:32) puts it “leave,” that is, permit us.

into the swine, that we may enter into them.–These unclean swine were congenial with the unclean natures of the demons. How they could possess inferior animals is not difficult to imagine, since they so thoroughly possessed the lower and sensual nature of men. They could exert no moral and intellectual influence, as in man; but they could operate through the organs of their bodies, and through their animal and sensual natures. Why the request? Who knows? Perhaps with a malicious presence of the mischief they would do, and the hindrance it would prove to Christ’s work there. Or, it may be that they must have a living body of some kind to get into in order to any degree of comfort. Matthew (Mat 12:43) indicates this. Is it not a strange request, to be sent into swine? But is it any stranger than that a man made in the image of God should grovel in filthy lust?

13 And he gave them leave.–He did not send them as requested, but permitted them. He left them free to make their own choice. What they dreaded came from giving them permission to do what they requested, and it is certain that demons had no rights which Jesus was bound to respect. Nor was he liable for their want of foresight, if such it was. But what about the rights of the owners of the swine? What about the morality of interfering with and destroying the property of others? Since the demons had their own free choice in the matter, they, not Christ, are responsible for all evil results flowing therefrom.

And the unclean spirits came out, and entered into the swine:–The poor demoniac was once more a free man, and we may imagine the joy of his heart as he realized that again the sweetnesses of life were possible for him, and who knows what hearts may have been waiting for him in Gadara. The demons had an answer to their prayer, but it is not always the best thing that can happen to a wicked spirit, in or out of the body, to have its prayer or dearest wish.

and the herd rushed down the steep into the sea,–Even the swine must do evil to themselves when possessed by an evil spirit. Labored discussions have been held as to whether an unclean spirit can enter into swine. It is as well to discuss whether an unclean spirit can enter into a man. All we know is that the Bible says both occurred. We believe it. All attempts to explain the action of the swine by natural causes are needless. It needs no explanation or apology, only faith.

in number about two thousand;–Only Mark indicates the number of swine.

and they were drowned in the sea.–So the unclean beasts ceased to pollute the territory. But what became of the demons? We must not be wise above what is written. Let us live such circumspect lives that none of them may be able to possess us mentally or bodily! You choose your own destiny. Jesus will not deprive you of your gift of freedom of choice, but you must he prepared to take the consequences. (Jos 24:15.) This miracle and that of the withered fig tree which Jesus cursed (Mar 11:12-14; Mar 11:20) are the only ones which resulted in any destruction of property. But Christ as the Son of God had a right to do as he pleased with both the hogs and the tree, since the earth and all therein are his. (Psa 24:1; Psa 50:12.) There is no more need of any special vindication here than in the case of far more serious inflictions of the same kind by disease or accident. Besides the permission was the Lord’s; the destruction of the hogs, the work of demons. Christ was no more responsible for what the demons did than he is for what wicked men do now, whom he permits to live and to hold positions of power in the world. The swine owners may have showed contempt for the Mosaic law, and hence this judgment upon them.

14 And they that fed them fled, and told it in the city, and in the country.–They gave the report in the villages on their way to the city.

And they came to see what it was that had come to pass.–The whole thing was new, so unparalleled that they could not understand the story of the swineherds. It was evident that something very important and startling had happened, but what it was they came to ascertain more clearly. So “all the city came out to meet Jesus.” Luke (Luk 8:37) says: “All the people of the country.” He includes both city and country. When an ungodly business is injured or destroyed what a hubbub it raises, even in our day! The salvation of men weighs nothing against the destruction of gain.

15 And they come to Jesus, and behold him that was possessed with demons sitting,–Luke (Luk 8:35) says he was “sitting . . . at the feet of Jesus.” A position of humility, trust, and security.

clothed–Luke (Luk 8:27) says: “For a long time he had worn no clothes, and abode not in any house.” Where the clothing came from, we are not informed, but the twelve from among them could supply sufficient clothing to cover him in that land, where much clothing was not needed.

and in his right mind,–All disturbing influences went with the demons, and as no other healing words are reported from Christ, the idea of a disease of lunacy is forbidden.

even him that had the legion:–They identified him as the poor wretch they had known under that designation. There could be no doubt of the reality of this miracle.

and they were afraid.–They were filled with wonder and awe over the manifestation of such miraculous power. Doubtless their own consciousness of sin caused them to fear that Jesus had come to punish all violators of the law, and they were not ready for judgment. What a delightful contrast to the poor demoniac the day before! Just as great a contrast to angelic eyes does the redeemed sinner present, sitting at the feet of Jesus.

16 And they that saw it declared unto them how it befell him that was possessed with demons, and concerning the swine.–They gave a detailed account of the three main facts of the miracle, namely, the healing of the demoniac, the destruction of the swine, and by whose power they occurred. What had before been told in haste and excitement, and only in bold, rude outline, was now recounted in all its details.

17 And they began to beseech him to depart from their borders.–This is the effect the miracle had upon the multitude. The people entreated Jesus to leave their section of country. Luke (Luk 8:37) gives the reason for this request, “For they were holden with great fear.” Other owners of swine may have thought their traffic in danger. (Act 19:24-31.) To what extremes do worldly interests excite men! Worldly gain is valued above the blessings of Jesus. Doubtless they considered the loss of the swine more than counterbalanced the cure of the demoniac. Jesus answered their prayer–he left their borders and as far as the records show never returned. A sad day when Jesus forsakes men and their country. Amazing stupidity! Salvation, blessing, right at their doors, and they sent it away!

18 And as he was entering into the boat, he that had been possessed with demons besought him that he might be with him.–It seems there is only one who was anxious for his company–the one that had been healed. He may have been afraid that the demons might return, and so wished to he near his deliverer; or, more probably, in his gratitude and love he wished to serve Christ. Doubtless, he felt ashamed at the behavior of his countrymen. Let us never forget the lesson that Jesus forces himself upon none. In your own hands is the choice of your own destiny.

19 And he suffered him not,–Note how the prayers of the three parties are considered by the Lord. The prayer of the demons is granted to their own discomfiture;the prayer of the Gerasenes is also granted by being left to their own destruction; the prayer of the man who had been healed is not granted, for it was not best, and he had a work at home to do.

but saith unto him, Go to thy house unto thy friends, and tell them how great things the Lord hath done for thee, and how he had mercy on thee.–Jesus had had pity and compassion on the healed man. He enjoyed a compassion freely bestowed. Dismissed from the country himself, he would leave behind him one who must ever be a commanding witness to the truth of his supernatural power, his complete mastery of the power of the invisible evil world. Such a story told must inevitably awaken interest and draw men (who had lost no swine) sooner or later to desire to know more of such a healer. There was a wide field of usefulness for this man. His countrymen and friends, who had known him in such a deplorable condition, could now see him restored. He now becomes the means of circulating the power and goodness of Jesus. This he could do better in his own country than any other.

20 And he went his way, and began to publish in Decapolis how great things Jesus had done for him:–In obedience to the command of Jesus, the healed man began to publish what Jesus had done for him, not only to those of his own home but, in that whole region lying east and southeast of the Sea of Galilee, called Decapolis. Jesus modestly ascribes the cure to God, but the grateful man to him, and both were right, for God was in Christ manifesting himself unto the world.

and all men marvelled.–If any were led to believe on Christ or to glorify God, the record does not show it. His preaching excited wonder, but probably led not to faith and repentance. No doubt foundations were laid at that time for the subsequent and successful preaching of the gospel in that same region. As he went about preaching the power and mercy of Jesus, the people remembered what he had been and saw what he was then–a living monument of what he was proclaiming.

Fuente: Old and New Testaments Restoration Commentary

Nevertheless the men of Gadara “began to beseech Him to depart from their borders” (verse Mar 5:17). The price was too heavy; their pigs were destroyed.

There is heartbreak here. Jairus fell at His feet, and said, “My little daughter is at the point of death.” “And He went with him.” Of course He did! Exposition is superfluous. The procession to Jairus’ house halted. The deep compassion of the Master’s heart could not pass on without coming into very close dealing with this poor, broken, lonely, ostracized woman. However, contact that heals must always issue in confession that glorifies.

“Thy daughter is dead.” Jesus was as quick as affliction’s stroke “Fear not, only believe.” “The child is not dead, but sleepeth.” “Talitha cumi.” Wooed by such tones, the child spirit will come from the farthest spheres. He is not here now in bodily presence, and our darling went, and we were left desolate. Nay, not desolate. Surely it was that she heard Him say, Talitha cumi,” and our little lamb arose, and went to Him.

Fuente: An Exposition on the Whole Bible

RELATION OF THE SYNOPTICAL ACCOUNTS

5. All of the Synoptics agree in correlating the three miracles narrated in this chapter. And Mk. and Lk. agree in general in the relation of these to events preceding and following. But Mt. places them in an entirely different connection. According to him, the occasion of Jesus crossing to the other side was the gathering of the multitude about him owing to the miracles accompanying the healing of Peters mother-in-law. And the parables are said to be delivered on a day following, not preceding, the sending forth of the twelve, and removed from these events by a considerable interval. According to our account, the evident intention is to connect Jesus departure with the failure of Jesus mission to the Galileans marked by the veiled teaching of the parables. The recurrence of the same language in various places marks the interdependence of the Synoptics, as also the correlation of the events. But Mk.s fulness of detail, in which he is followed to some extent by Lk., is characteristic.

HEALING OF THE GERGESENE DEMONIAC

1-20. Jesus crosses the lake into Decapolis on the south-eastern shore, and heals a man said to be possessed of a host of demons. The demons, driven out of the man, enter with Jesus permission into a herd of swine, and the maddened beasts rush into the lake and are drowned.

1. -into the country of the Gerasenes. is the probable reading in Mt., and in Lk. The country of the Gadarenes designates the district generally by the name of a principal city. is probably derived from the name of the town in whose immediate vicinity the event occurred, which must have been on the shore of the lake. is more difficult to dispose of, as Gerasa is too far away to be the scene of the incident, or even to become a familiar designation of the general locality. And the similarity of name indicates that it has been confused with the nearer Gergesa.1

, instead of , Tisch. Treg. * BD Latt. Treg. marg. WH. RV. c LU 1, 28, 33, 118, 131, 209, Memph. Harcl. marg. Internal, as well as external, evidence favors .

2. -The TR. gives the proper construction of the part., putting it in agreement with after . This improper use of the gen. absolute is a specimen of the inaccuracy of Mk. in dealing with the part., like the of 4:31. The TR, is an evident correction of this mistake by some copyist. Mt.s repetition of the inaccuracy is one of the proofs of the interdependence of the Synoptics. Mat 8:28, Critical Text.

, instead of , Tisch. Treg. WH. RV. BCL 1, 13, 33, 69,118, 124, 131, 209, 346, two mss. Lat. Vet. (Memph. Syrr.). , instead of , Tisch. Treg. WH. RV. BCDGL 1, 13, 28, 69, etc.

-out of the tombs. These were natural or artificial excavations in the rocks, frequently cut laterally in the hills, and often left uncovered, which, like other caves, would be resorts for wild men and beasts. -in an unclean spirit.1

3. . This, like , v. 2, means properly monuments. Tombs is a Biblical meaning. This adds to the previous statement that the man came from the tombs, that he had his home there.

, instead of , Tisch. Treg. WH. RV. ABCL etc.

-literally, and not even with a chain could no one no longer bind him. The RV. manages, by an ingenious arrangement of the negatives, to hide their barbarism. But the original couples them together without any mitigation of their effect. The TR. evidently omits to get over this roughness.

, instead of , Tisch. Treg. WH. RV. BCDL 33, etc. , instead of , Tisch. Treg. WH. RV. BC*L 33, two mss. Lat. Vet. before Tisch. Treg. WH. RV. BC* DL 13, 28, 69, 124, 346, Lat. Vet. (most mss.) Vulg.

4. -on account of his having been bound often with fetters and chains.2 The perf. inf. here, and in and is used to denote the relation of these past acts to the present inability.3 -bonds for the feet and other parts of the body. . -rent asunder, and crushed together. Breaking by pulling, and by the opposite motion of crushing, are denoted severally.

-and no one had strength to tame him. The statement of reasons for their inability to bind him ends with , and this introduces another independent statement.

5. . -in the tombs and in the mountains. Probably, these are specific and general designations of place-in the tombs and in other parts of the hills. . -he was crying and cutting. This vivid circumlocution for the impf. is characteristic of Mk. The forcible descriptions of the violence and frenzied strength of the demoniac are also peculiar to Mk. Mt. tells us simply that no one could pass that way, and Lk. that he went about naked. Two qualities in Mk. lead to this: first, his vividness of narration, and secondly, his desire to emphasize the greatness of Jesus miracles.

6. -from a distance.1 -he made obeisance to him.2 The verb in the N.T. denotes prostration before another in token of reverence, but properly it denotes reverence by kissing the hand towards another.

This act of homage seems inconsistent with the expostulation which follows. It is evident, throughout the narrative, that Jesus has to deal with a hostile attitude in the man, dominated, as he is, by the demon. But the demons, nothwithstanding, recognize Jesus mastery over them, and adopt a suppliant rather than a defiant attitude. The is not inconsistent with the , or , v. 10, 11.

, says. The historical present, characteristic of Mk.

This reading, instead of , said, Tisch. Treg. WH. RV. ABCKM D Harcl. etc.

7. ;-What have I to do with thee? This reproduces the language of 1:24, a more or less suspicious imitation. The language of the expostulation is exactly the same as in Lk. In Mt. it is , ; As this is probably a reproduction of what was spoken originally in Aramaic, the resemblance points strongly to the interdependence of the Synoptics. The man speaks here under the influence of the demons possessing him, identifying himself with them, but not so as to represent their plurality stated in v. 9. It was such addresses as this which led Jesus to prevent the recognition of himself by the demoniacs.

-torment me not. This would easily imply that Jesus command to them to vacate the man implied remanding them to the place of torment. And Lk.s account follows this out in the , 8:31. Also Mt. in , 8:29. But Mk. is not constructed on that basis, as he substitutes for . According to him, this would represent therefore the mans insane terror of being driven out of his haunts.

8. -The reason of the protest of the demons against Jesus interference with them was his command to them to vacate. It is difficult to find a place to put this in, as the mans action and words in the preceding verse seem to succeed each other immediately in such a way as to make one act, occasioned apparently by his sight of Jesus at a distance. But evidently this sequence must be interrupted somewhere to introduce this.

-to him. Only the man has been mentioned before, which would lead us to refer this to him. But the command is evidently addressed to the demon. The confusion is due to the identification of the two.

, -Come out, thou unclean spirit.1

9. ;-What is thy name?2 It is a curious question, why Jesus asked this question of the demoniac, and it has been curiously answered; e.g. that Jesus saw the state of the case, and wished to bring it out in order to impress on the witnesses the greatness of the miracle. This ostentation we know to be far from the spirit of Jesus, who performed his miracles for beneficent purposes alone, and with secrecy, instead of ostentation. We are in the region of conjecture here, but we can guess at it somewhat after this fashion. May it not be, that the purpose of Jesus was hindered by this identification of the man with the demons, leading him to resist the cure? In that case, Jesus might ask the question in order to bring before the man the nature of the power holding him in thrall, so as to make some break in the terrible sympathy and alliance of the two. But it is all mixed up with the question as to the nature of this possession, and how far the account of the cure has been modified by the view of it taken by the narrators. It is comparatively useless to discuss details where the main facts are so much in doubt.

-And he says to him, Legion.

, instead of , , Tisch. Treg. WH. RV. ABCKLM text, two mss. Lat. Vet. Vulg. Memph. Syrr.

, instead of , Tisch. Treg. WH. RV. * B* CDLL Lat. Vet. Vulg. Memph. Syrr.

Legion is the Roman name for a body of soldiers numbering, when full, 6000 men. Of course, it is a rhetorical and exaggerated statement by the man of his state, as if he had said, I feel as if I were possessed by a thousand devils.

-because we are many. Lk. puts this statement into the mouth of the Evangelist, saying himself that it was because many demons entered into the man. But it seems that Mk. is more correct, as he is certainly more effective, in making the demoniac say this; for it traces back to the man himself the hallucination which gives shape to the story. In Lk. the plurality, which formed a part of the mans delusion, is transferred to the statement of facts.

10. -And he besought him much that he would not send them.

, instead of , Tisch. Treg. WH. BC etc. But looks like an emendation.

Here, again, the man identifies himself with the demons, but not so as to protest any longer against their expulsion. Only one demon has been mentioned before, vv. 2, 8. But with v. 9, it begins to be assumed that there is a host of them, and the plural is used.

-out of the country.1 Lk. says , into the abyss, i.e. into Gehenna, the place of evil spirits. And it has been supposed that our phrase means out of the earth, making it equivalent to this. But plainly, does not mean the earth as distinguished from the under world, but one part of the earth as distinct from another. is the proper word for earth, or world. But just as plainly, the translation, out of the country (put into the mouth of the demons, so to speak), creates another difficulty. What preference they should have for one country over another is one of the mysteries connected with these stories of demoniacal possession. It can be explained only as part of the hallucination of the demoniac, to be referred possibly to his terror of city or town, and his unwillingness to be driven out of the solitary wild district haunted by him. Lk.s statement is probably an attempt to remove the difficulty.

11. -on the mountain side.2

, instead of , Tisch. Treg. WH. RV. and about all the principal sources.

-swine. The presence of these unclean animals, so abhorrent to the Jews, indicates, what we know from other sources, that the region was inhabited by a mixed population, in which Gentiles predominated.3

12. -and they besought him.4 Here the subject changes from the man speaking for the demons to the demons speaking through the man.

-Lk. says, , that he would permit, a modification which Mk. introduces in his account of Jesus answer.

Omit with , Tisch. Treg. WH. RV. BCL 1, 13, 28, 69, 118, 131, 209, 251, 346, Memph.

13. -and he permitted them.

Omit , immediately Jesus, Tisch. Treg. WH. RV. BCL 1, 28, 118, 131, 209, two mss. Lat. Vet. Memph. Pesh.

-entered into the swine. It is evidently the intention of the writer that the man was possessed by a host of demons, and that this host of demons-no less would be required-entered into the herd of (two thousand) swine. This literalizing of the demoniacs Legion, the multiplication of the difficulty of possession by the thousands, and the addition of the difficulty of demoniac possession of swine, makes this part of the story a tax upon our belief. Demoniacal possession is in itself such a tax, but this story shows whereto such belief in a credulous age tends. The facts in this case are the cure and the rush of the frightened swine. The traditional account connects them in such a way as to make Jesus responsible for one as well as the other. Leave out now the elements of the story contributed by the idea of possession, and substitute the theory of lunacy, and the rational account of the fright and destruction of the swine is that it was occasioned by some paroxysm of the lunatic himself.

, -and the herd rushed down the declivity into the sea, about two thousand (of them).

Omit , and there were, before , Tisch. Treg. WH. RV. BC* DL 1, mss. of Lat. Vet. Vulg. Memph. Pesh.

, a perfectly good Greek word, occurs in the N.T. only in the parallel Synoptical accounts of this event, and the verbal resemblance is an important item in the proof of the interdependence of the Synoptics.

in the reading adopted is in apposition with -the herd, about two thousand (of them).

14. -And those feeding them fled and brought the news.

, instead of , Tisch. Treg. WH. RV. ABCDLM two mss. Lat. Vet. Syrr. , instead of , Tisch. Treg. WH. RV. BCL 13, 69, 124, 346, Latt. Memph. Pesh. , instead of , Tisch. Treg. WH. RV. ABCDKLM II etc.

-to the city and to the farms. is the city Gergesa (Gerasa) in the neighborhood.1 denotes the farms or hamlets in the vicinity. -and they came, viz. the inhabitants generally.

, instead of , they came out, Tisch. Treg. WH. RV. c ABKLMU II* 33, etc. Memph. Harcl.

15. -and they behold the demoniac sitting clothed. , they behold, expresses the kind of sight directed towards notable objects.2

is timeless. The temporal relation would be expressed by the aor. .1 -clothed. This implies what Lk. states, that the man in his previous state had torn his clothes from him. Luk 8:27. -who had the legion. We have already seen how it is implied that Mk. accepts the mans account of himself in telling the story of the swine. Here he does it expressly. -and they were frightened. The thought of the miracle alone produced this effect.

16. -and reported in full, rehearsed. The verb denotes the fulness of the account-they went through it all.

17. THEY BESEECH HIM TO DEPART

This is the only case in our Lords ministry in which his miracles operated against him in this way, and it is to be accounted for by the strange element in this case, the mixture of gain and loss in the result. Men welcome a beneficent power, and so we find the multitudes following Jesus. But they are repelled from a destructive power, and all the more, if it is supernatural. This explains the singular treatment, but the infraction of our Lords rule, to use his power only for beneficent purposes, is itself to be accounted for. And it enforces the question already raised, if this is not one of the cases in which we have to separate between the facts and the explanations and inferences of the Evangelists. The facts are the cure of the man and the destruction of the swine. But is Jesus responsible for the destruction? The whole idea of possession is beset with serious difficulties, and in this case, the substitution of lunacy for possession removes not only these, but also this anomaly in the action of Jesus.

18. -As he was entering. The present part. denotes action contemporaneous with that of the principal verb.

, instead of , was come, Tisch. Treg. WH. RV. ABCDKLM 1, 33, 124, most mss. Lat. Vet. Vulg.

0-He who had been possessed with demons. The aor. part. denotes a state preceding the action of the principal verb.2

-that he may be with him.3

19. -and he did not permit him.

, instead of , Tisch. Treg. WH. RV. ABCKLM 1, 33, two mss. Lat. Vet. Vulg. Memph. Syrr.

-and report how much the Lord hath done for thee.

, instead of , Tisch. Treg. WH. RV. BC etc. , instead of , Tisch. Treg. WH. RV. ABCL etc.

This command, the exact opposite of the injunction of secrecy usually enforced by Jesus, is due to the fact that this was a region not frequented by him, and in which, therefore, the ordinary reasons for such silence were inoperative. His enemies were not here, nor his injudicious friends, nor the people to be blinded by his miracles to his more spiritual work. But it was a region rarely visited by him, and out of which he himself had just been driven, where therefore the story told by this man would be the only message of glad-tidings brought to the people. Moreover, the message which Jesus gives him does not concern our Lord himself, but God, to whom evidently refers. The effect produced would thus be, not a false Messianism, as in Galilee, but a sense of Gods presence and pity. The demoniacs story would counteract the impression made by the destruction of the swine. And it would be kept in Decapolis, where it would do no harm, and away from the already excited Galilee.

, -how much the Lord hath done for thee, and pitied thee.1

-is evidently used of God, as neither the man himself nor his friends would understand its application to Jesus. And besides, this is a case in which Jesus would especially desire to call attention to what God had done for him. Lk. says , 8:39.

20. -Decapolis, the ten city district, is the name applied to the cities, east of the Jordan, liberated by Pompey from Jewish rule, which united in the ten city alliance. These cities had been Hellenistic since the Syrian conquest, had been conquered and subjected to Jewish rule by the Maccabees, and were finally liberated by Pompey. Schrer, II. I, 23, I.

RAISING OF THE DAUGHTER OF JAIRUS, AND HEALING OF THE WOMAN WITH AN ISSUE OF BLOOD

21-43. Jesus, repelled by the people of Decapolis, returns to the western shore of the lake, and there raises the daughter of a synagogue ruler by the name of Jairus. On his way to the house of Jairus, he is approached in the crowd by a woman with an issue of blood, who is healed at the touch of his garment.

21. -having crossed over to the other side, again there was gathered.

, instead of , Tisch. D mss. of Lat. Vet. Syrr. It is more in Mk.s manner to connect with .

-And he was by the sea. According to Mt., Jairus came to Jesus while he was in the house. He places the events after the crossing of the lake in the following order: first, the healing of the paralytic, and the dispute about forgiveness of sins; then, the call of Matthew; then, the question of Johns disciples about fasting; and then, while he was saying these things, the coming of Jairus. And these events are connected all the way through by marks of time, fixing the chronological connection. Mat 9:1-18.

22. 1 And there comes one of the synagogue-rulers.

Omit before , Tisch. Treg. WH. RV. BDL 102, mss. of Lat. Vet. Vulg. Memph. Pesh.

According to Schrer, the is to be distinguished from the , the officer having general direction of the affairs of the synagogue; and he is not an official conducting the worship, for which no special appointment was made; but he is the officer entrusted with the care of public worship, including the appointment of readers and preachers. Mt. calls Jairus an , and Lk. uses the two names interchangeably, which is explained by the fact, that the two offices, though distinct, might be combined in one person. Generally, there was only one in each synagogue, and may mean one of the class simply. S. Schrer, II. 2. 27.

23. -beseeches.

, instead of , besought, Tisch. Treg. WH. RV. ACL 33, etc.

-is at the point of death.2

Mt. says , just died, evidently confounding this with the message brought later by members of his household. Lk. says , was dying. -that you may come and lay.1 -that she may be saved and live.

, instead of , Tisch. Treg. WH. RV. BCDL 13, 69, 346, most mss. Lat. Vet. Vulg. Memph.

24. , -a crowd followed, and they pressed.2

THE WOMAN WITH AN ISSUE OF BLOOD

There is a peculiar turn given to this story by the statement of Mk. and Lk. that Jesus recognized that power had gone forth from him. Mt. treats it as an ordinary miracle, in which Jesus consciously exercises his healing power. But Mk. and Lk. represent it as a miracle in which the woman herself, unknown to Jesus, draws upon his healing power, and Jesus knows it only by the departure of the power, of which he becomes conscious as he would be of any bodily change happening to him. It would seem that this is a case in which the miracle was performed directly by God, without the intervention of Jesus, of which Jesus becomes aware by the touch of the woman, but not by the loss of power. This makes an opening, as Mt.s account does not, for the explanation of Mk. and Lk. The fact for which they try to make way in their account is the cure of the woman without the intervention of Jesus. But here again, we have to distinguish between the fact which they preserve for us, and their explanation, arising from reflection on the fact. The one is a matter of testimony, and the other of judgment.

25. -And a woman being.

Omit , a certain, before , Tisch. Treg. WH. RV. ABCL mss. Lat. Vet. Vulg. Memph. Harcl.

-being in an issue of blood twelve years.3 There is nothing in the language, which is quite general, not technical, to denote the nature of this hemorrhage, but it was probably menstrual.

26. -having suffered many things at the hands of many physicians.1 -having spent all that she had.2

-seeing that she was no way benefited.3 is used, instead of , because of the writers way of conceiving what is nevertheless stated as a fact. He is giving here not only the facts, but the facts as they lay in the womans mind and became her reasons for coming to Jesus. He suggests that she knew all this, and reasoned it out this way, and this subjective view is implied in the use of . Win. 55, g,

27. -having heard the things concerning Jesus.

is inserted before by Tisch. (Treg. marg.) WH. RV. * BC* etc.

The things concerning Jesus were the reports of his miracles. So far, the participles have denoted the particulars of the womans state, previous to her coming to Jesus, and this identity of relation has led to the use of or to connect them. Now, the narrative passes over to a new relation, and the conjunction is dropped. -having come. Here, the long line of participles ceases to be elegant, and should have been replaced by , she came and.

28. -If I touch his garments only.4

, instead of , Tisch. Treg. marg; WH. RV. BCL etc.

The woman seeks to be cured in this surreptitious way because of her uncleanness.5

29. -she knew in her body. The changed condition, like the disease itself, would make itself known physically. -that she has been healed of the

scourge.1 is used in Greek writers to denote any calamity providentially, a . But the providential view does not appear in the N.T. use, but only a figurative designation of the effect of disease.

30. -in himself. Denotes the inwardness of his knowledge, proceeding from his own feelings, not from his knowledge of what the woman had done. This feeling is where Jesus knowledge of the facts began, and signifies that he had no conscious part in the miracle. Also the expression , the power gone out from him, indicates that the writer conceives of the cure as effected not by the conscious exercise of power by Jesus, but by power that went out from him involuntarily, and of which he became conscious only afterwards. Lk. relates the story from the same point of view. Mt. tells us that the woman expected to be cured in that way, but that Jesus felt the touch, and sought the woman out, after which the miracle proceeded in the ordinary way. It is possible that the cure took place without Jesus intervention, but by a direct Divine act, as in the other cases in which the throng about him sought to touch even the hem of his garment, and as many as touched were healed. Only, in this case, Jesus knew in some way that there had been a touch on him different from that of the crowd, and chose to trace it and bring himself into personal contact with the person from whom it proceeded, instead of allowing it to remain in the impersonal form which was necessary in the case of numbers doing the same thing. This has been interpreted by Mk. and Lk. into a miracle done not by Divine intervention, but coming from a spring of power in Jesus, which could be drawn on, but not without his feeling the efflux, the loss of power. While Mt. has reduced it to a miracle of the ordinary kind.

32. -her who did this. This is anticipating the result of his search. Jesus was ignorant who had done it, and so of course, whether it was man or woman.

33. . -the aor. pass., denoting a past act, and the pres., denoting a present state; having been frightened and trembling.

34. -go in health. An exact translation of the Heb. , the salutation used by them in saying farewell. does not have its Greek meaning, peace, but one imported directly from the Heb., general wellbeing, or in this case, health. This is the primary meaning of the Heb. word, and peace only a secondary meaning, whereas peace is the only meaning of the Greek word. Our version translates it always peace, which is misleading.

-and be well. This must not be taken to mean that the cure was performed now for the first time, as everything in the story points to the fact that the cure was effected when she touched Jesus, v. 29.

THE DAUGHTER OF JAIRUS

This is the only case of raising of the dead related by all the Synoptics. Only Lk. tells of the case at Nain, 7:11-17. The words, she did not die, but sleeps, lend themselves so readily to the supposition that this was not a case of raising the dead, that it is no wonder that they have been so used. Beyschlag treats it as a case in which the state ordinarily called death has been reached, but in which there has been no final separation of soul and body, so that there is a possibility of awakening, which there would not be, if the connection between the two had been actually severed. Holtzmann treats the language more rudely as a contradiction within the story itself of its miraculous intention. Everything else in the three accounts favors the hypothesis of death. The announcement in Mt. is that the child is dead, in Mk. and Lk., that she is dying, and later, that she is dead. Lk. says that they knew her to be dead, an expression which is inappropriate, if it was their mistaken supposition. And Jesus signifies his sense of the momentousness of the occasion by taking with him only the three, a selection reserved for the critical periods of his life. On the other hand, the explanation of Jesus words, which makes she did not die, but sleeps mean that this was not an ordinary case of death, though really death; but resembling sleep, since the child was to be raised, does not seem quite adequate. And Beyschlags explanation is worthy of serious consideration. But it is purely an exegetical consideration. His general objection to miracles of resurrection is a question by itself, and the theory of miracles to which it belongs discredits many of Jesus miracles without sufficient reason. He attributes the genuine cases to the immense influence of Jesus personality on other men, with its reaction on the body, and of course excludes all miracles on nature, and of actual reanimation of a dead body. When once the soul and body are finally severed, the possibility of reanimation ceases. Meantime, it seems quite certain that the narratives themselves treat this as a case of raising the dead.

35. -they come from the synagogues rulers house. The Greek says from the synagogue ruler, but he was with Jesus, and they bring the message to him.

;-thy daughter has died; why troublest thou the teacher further?1

36. -Jesus having overheard, i.e. heard what was not addressed to him.

Omit before , Tisch. Treg. WH. RV. BDL 1, 28, 40, 209, 225, 271, mss. Lat. Vet. Vulg. Memph. Pesh. etc. , instead of , Tisch. Treg. WH. RV. * et cb BL one ms. Lat. Vet.

-In accordance with the ordinary use of the present imp., this means, hold on to your faith, do not lose it.2

37. -Literally, to accompany with him. The ordinary construction is the dat.

, instead of , Tisch. Treg. WH. RV. BCL one ms. Lat. Vet. Pesh.

, . , . -The prominence here given to these three is repeated at the Transfiguration and in Gethsemane (9:2, 14:33). The reason for admitting only these in this case is the same which led him to enjoin secrecy in regard to his miracles generally, but which is enhanced by the extraordinary nature of this miracle. His miracles generally earned him an undesired notoriety, but this would startle even one accustomed to them, and would excite a furor among the people. Note on 1:45.

38. -and they come and he sees a tumult and persons weeping.

, instead of , he comes, Tisch. Treg. WH. RV. ABCDF 1, 33, some mss. Lat. Vet. Vulg. Memph. Pesh. before , Tisch. Treg. WH. RV. ABCLMU mss. Lat. Vet. Vulg. Syrr. B* .

-wailing, is an onomatopoetic word, coming from , a cry uttered originally by soldiers going into battle, but afterwards adapted to other cries expressing various feelings. Elsewhere, in the N.T., it is used only in 1Co 13:1, to denote the clanging of a cymbal. It is used very appropriately of the monotonous wail of hired mourners.

39. ;-Why do you make a tumult and weep? Mt. also speaks of the crowd as , and introduces , flute-players. There was the exaggerated noise and ostentation of hired mourners.

, -the child did not die, but sleeps. This may be said from the standpoint of Jesus, who knows that she is to be raised, so turning her death into sleep. But see note at beginning of paragraph.

-and they laughed him down. They understood him literally, and Lk. says that they knew the child to be dead.

40. -but he, having put out all.

, instead of , Tisch. Treg. WH. RV. BCDL 33, Lat. Vet. except one ms. Vulg. Memph.

-and those with him, viz. Peter, James, and John.

-where the child was.

Omit , lying, after , Tisch. Treg. WH. RV. BDL 102, mss. Lat. Vet. Memph.

41. , -Maiden, arise. is the Chaldaic , fem. of , a youth. is the Heb. imp. . of the TR. is the proper fem. form. is the masc. used as an interjection. The language of Jesus reproduced here is an indication that he spoke in Aramaic, the language of Palestine at the time.

(, Treg.), Tisch. WH. BCLM 1, 33, 271, one ms. Lat. Vet. , instead of , Tisch. Treg. WH. RV. ABCDL etc.

-Maiden.1

42. -for she was twelve years old. This is introduced to explain the walking, nothing having been said about her age before. -they were amazed immediately with a great amazement.2

after , Tisch. (Treg. marg.) WH. RV. BCL 33, Memph.

43. -he commanded.3 -that no one know.

, instead of , Tisch. Treg. WH. BDL.

Weiss contends that the words of Jesus, maiden, arise, do not mean that she is to awake from the sleep of death, but that the maiden already raised from the dead by the power of God, is to rise from her couch. But this is pure assumption, there being nothing in common linguistic usage to justify this distinction. And it leaves out of sight the plain fact that the words of Jesus on such occasions are the signal for the performance of the miracle. Weiss is theory-bound in his treatment of the miracles.

1 See Thompson, Land and Book, Bib. Dic.

Tisch. Tischendorf.

Treg. Tregelles.

Codex Sinaiticus.

B Codex Vaticanus.

D Codex Ephraemi.

Latt. Latin Versions.

marg. Revided Version marg.

WH. Westcott and Hort.

RV. Revised Version.

L Codex Regius.

U Codex Nanianus.

Codex Sangallensis

1 .Codex Basiliensis

28 Codex Regius.

33 Codex Regius.

209 An unnamed, valuable manuscript.

Memph. Memphitic.

Harcl. Harclean.

C Codex Bezae.

13 Codex Regius.

69 Codex Leicestrensis.

346 Codex Ambrosianus.

Lat. Vet. Vetus Latina.

Syrr. Syriac Versions.

G Codex Wolfi A.

1 See on 3:22, 1:24.

A Codex Alexandrinus.

Codex Petropolitianus

Vulg. Vulgate.

2 On this use of with the inf. and art., see Win. 44, 6.

3 See Win. 44, 7.

1 . The prep. expresses the same relation as the termination of the adv. On this redundancy, belonging to later Greek, see Win. 65, 2. The adv. itself belongs to the same period.

2 This use of the dat. is peculiar to later authors, the regular construction being the acc. See Win. 4, 31, 1 k.

K Codex Cyprius.

M Codex Campianus.

1 On the use of the nom., instead of the voc., see Win. 29, 2.

2 On the omission of the art, with , see Win. 19, 2b.

1 On the use of as a prep., see Win. 54, 6.

2 On the use of with dat., see Win. 48 e. The art, denotes the mountain in the vicinity.

3 See Schrer, N. Zg. II. 1, 121.

4 The meaning beseech belongs to only in later Greek.

Pesh. Peshito.

1 See on v. 1.

2 See Thay.-Grm. Lex. Synonyms of .

1 See Burton, N. T. Moods and Tenses, 123.

2 See on , v. 15.

3 On the use of with subj. after a verb of asking, see Win. 44, 8. Clearly, the clause with expresses the contents of the petition, not its purpose.

1 The translation gives just the slight irregularity of the Greek; how much is the object of the first verb; and an adverb modifying the second, which is precisely the double use of . So Meyer, who calls it zeugmatisch. On the conjunction of the perf. and aor., see Win. 40. 4. The perf, suggests the present condition as well as the past act, while the aor. denotes only the past action.

1 is found in profane writings only in Inscriptions.

102 Codex Bibliothecae Mediceae.

2 , is found in the N.T. only here. Its use to denote at the point of death, in extremis, is condemned by Atticists. See Thay.-Grm. Lex.

1 This is explained by Win. as a weakened form of imp. 43, 5 a. My prayer is, that you may come. On the laying on of hands, see on 1:41.

2 is found in the N.T. only in this passage. The change from the sing. to the plur. is due to the crowding being thought of, not as the act of the crowd collectively, but individually.

3 The prep. denotes the state of the woman. The pres. part. is used here of a past state continuing into the present, a temporal relation properly expressed by the perf. Burton, N. T. Moods and Tenses, 131 (c).

1 differs from in such cases as denoting under, or at the hands of, an efficient cause, while means merely from, an occasional cause. Win. 47b. p. 364, 368, Thayers Translation.

2 is a case of attraction, the prep. taking the gen. after it, instead of the dat., as if it were connected with . See Win. 47 b. 66, 6.

3 On the absurd medical treatment of such cases, see Geikie, Life of Christ, chap. 42.

Win. Winers Grammar of N. T. Greek.

4 Literally, if I touch if even his garments. It is a case of condensed structure, with repeated after , understood. introduces a direct quotation. In translating the clause, only or even belongs with garments, not with touch.-If I touch his garments only.

5 See Lev 15:25-27.

1 is a perfect pass. of the deponent verb , which has a passive signification in the perf., aor. pass., and 1 fut.

1 means properly to flay, and is used in the weakened sense, to trouble, only in the Biblical and still later Greek. In the N.T. it is a rare word, and its use here and in the parallel passage, Luk 8:49, is one of the strong indications that the Synoptical Gospels are interdependent.

2 See Win. 43, 3 b.

F Codex Borelli.

1 In the earlier writers, this word is used disparagingly, belonging, as it does, only to colloquial speech. It is a rare word in the N.T., and its use here and in the parallel account, Mat 9:24, points in the same direction as the use of , v. 35.

2 This is a weakened sense of both noun and verb, which denote the actual putting one out of his senses, beside himself, and it belongs to later Greek. On the use of the dat. akin to the acc. of kindred signification, see Win. 32, 2, at end.

3 The nearest approach to this meaning in earlier Greek is to decide or determine. This meaning belongs in the main to Biblical Greek.

Fuente: International Critical Commentary New Testament

Power over Unclean Spirits

Mar 5:1-20

This poor victim of a dark tyrant power was endowed with superhuman strength, and scorned restraint. Terrible to others, he endured untold misery himself, and sought relief in tears and self-inflicted torture. The evil spirit who inflicted torment was also in dread of torment from the gentle Savior, as one whose eyes are inflamed dreads the light. What an admixture of man and demons-he answered, We are many! And how malignant! The demons dread disembodiment and prefer a swines body to none. Many in our midst are held by a similar diabolic power, against which, because they yielded at first by imperceptible degrees, they now struggle in vain. Yet for such there is absolute deliverance in Christ. The emblem of a sinner, a very Samson in evil-doing, this man gives encouragement to all those who are driven to evil by demon power.

Distinguish between the sinner and the evil spirits that have control of him, and do their will. The demon that torments a man loves mischief, and would rather destroy swine than be idle. It was not Christ who destroyed these animals, but the spirit of evil. Hast thou been redeemed? Go forth and win others for thy Lord. Tell them what he has done for thee!

Fuente: F.B. Meyer’s Through the Bible Commentary

Mar 5:1-17

This story may be viewed in four aspects.

I. The human. (a) The human aspect as seen in shadow: (1) Man impure-unclean spirit; (2) Man dis-socialised-his dwelling was among the tombs; (3) Man unrestrained-no man could tame him; (4) Man self-tormented. (b) As seen in light: (1) Man tranquillized-sitting; (2) Man civilised-clothed; (3) Man intellectualised-in his right mind.

II. The Divine. (1) Christ identified by His holiness; (2) Christ feared for His power; (3) Christ recognised in the realm of spirit.

III. The Diabolic. (1) As showing great resources, “we are many”; (2) as displaying subordination-they besought Christ; (3) as revealing destructiveness-whatever they touch, man or beast, they destroy.

IV. (1) Society trembling under manifestations of spiritual power-“they were afraid.” (2) Society caring more for beasts than for men-they prayed Him to depart out of their coasts.

Parker, City Temple, 1871, p. 83.

References: Mar 5:1-20.-W. Hanna, Our Lord’s Life on Earth, p. 190. Mar 5:11-20.-H. M. Luckock, Footprints of the Son of Man, p. 104.

Mar 5:15, Mar 5:17

I. We learn that in our Saviour’s day there was devil power at work in the world, and that it assumed various manifestations and forms more or less repulsive, agonising and destructive. This was Satan’s day, his hour, and the power of darkness. And has this devil power ceased in our own day? It would be a fond delusion to suppose so. He may be gagged and pushed into the slums and back streets of a civilised community. He may assume among us the garb of an angel of light; but across the sea he has no motive for playing at such disguises. There he is as ever the open and avowed enemy of God and man.

II. We have seen in this narrative as in others, that the devils were obedient to the potent word of command which fell from the lips of Christ: “Come out of him, thou unclean spirit,” and shortly afterwards the once-possessed might have been seen “sitting, clothed, in his right mind.” This power and authority was relegated to His apostles by the Master also, not for a temporary purpose, or to be confined to one age or one nation, for we read that after the cross had been endured and the grave emptied, the Master said again, “Go ye into all the world, and preach the gospel to every creature. In My name shall they cast out devils.” We dare not explain this away and say this was a miraculous power which ceased with a miraculous age. The Gospel and the Church, which is a keeper and witness of the truth, have had this power ever since, and they have exercised it in every age, and before our eyes, and we are witnesses that it is no sham, but a blessed reality. Every one called from darkness to light, and from the kingdom of Satan into the kingdom of God is a witness. Christendom is a living witness, built up of lively stones, to the potency of Christ, His Gospel and His Church, over all Satanic arts and influences.

A. Cooper, Penny Pulpit (New series), No. 932.

References: Mar 5:15.-Outline Sermons to Children, p. 139. Mar 5:18.-G. Calthrop, Words Spoken to my Friends, p. 239.

Mar 5:18-21

I. The recollection of our Christless state should beget a spirit of distrust in ourselves. The healed man was naturally anxious to remain at the side of his healer.

II. We see here the possibility of being under the protection of Christ even though far from His physical presence. The healed man was as surely under the care of Christ when miles away as when within reach of His hand. Christ always pointed towards a spiritual reign, and both incidentally and directly discouraged trust in merely fleshly presence and power.

Parker, City Temple, 1871, p. 84.

References: Mar 5:18, Mar 5:19.-H. W. Beecher, Christian World Pulpit, vol. xxv., p. 163. Mar 5:19.-Spurgeon, Sermons, vol. iii., No. 109; H. W. Beecher, Plymouth Pulpit Sermons, 4th series, p. 27.

Mar 5:20-21

Thronging Christ and touching Christ.

Note:-

I. The mighty difference, it may be a difference for us as of life and death, between thronging Jesus and touching Him. The multitude thronged Him; only this faithful woman touched Him. There was nothing to the outward eye which should distinguish between her action and theirs. Peter and the other disciples could see nothing to distinguish this woman from any other member of that eager, inquisitive, unceremonious multitude which crowded around Him, as was their wont; so that Peter, who was always ready, and sometimes too ready, with his word, is half inclined to take his Lord up and rebuke Him for asking this question, “Who touched me?” A question which had so little reason in it, seeing that the whole multitude were thronging and pressing upon Him at every moment and on every side. But Christ re-affirms and repeats His assertion: “Somebody hath touched Me.” He knew the difference, He distinguished at once, as by a Divine instinct, that believing one from the unbelieving many. There was that in her which put her in connection with the grace, the strength, the healing power which were in Him. Do you ask me what this was? It was faith. It was her faith. She came expecting a blessing, believing in blessing, and so finding the blessing which she expected and believed. But that careless multitude who thronged the Lord, only eager to gratify their curiosity, and to see what new wonder He would next do, as they desired nothing, expected nothing, from Him, so they obtained nothing. Empty they came, and empty they went away.

II. Is there not here the explanation of much, of only too much, in the spiritual lives of men. We are of the many that throng Jesus, not of the faithful few who touch Him. We bear a Christian name; we go through a certain round of Christian duties; we are thus brought outwardly in contact with the Lord; but we come waiting for no blessing, and so obtaining no blessing. Faith is wanting, faith, the divine hunger of the soul, the emptiness of the soul longing to be filled, and believing that it will be filled, out of God’s fulness, and because this is so, therefore there goes no virtue out from Him to us; it is never given to us so to touch Him as that immediately we know in ourselves that we are whole of our plague.

R. C. Trench, Sermons in Westminster Abbey, p. 318.

Mar 5:21-43

The Daughter of Jairus.

This story shows us:

I. The Heart of Jesus. Many are anxious to find out what the face of Jesus was like, but our concern should be to know how His heart feels towards us. If you lay your hand upon any page in the gospels, you will feel the throbbings of a heart full of wonderful pity for all sinners and sufferers. All His sayings and doings, His death and resurrection, reveal a loving kindness to which there are no bounds. As the great ocean opens its bosom to receive all the rivers, so Christ’s bosom is open for all the sorrows of men. The heart of Jesus to you is the very same as it was in the house of Jairus. He is the same yesterday, today, and for ever.

II. The Hand of Jesus. It touches the sick and dead; it is full of power. With a mere wish, with a word at a distance, He could have healed this girl; but it was usually His way to touch those He healed. He did more than touch this girl; He firmly grasped her with His warm human hand, and she arose. He became a man, our kinsman and elder brother, that He might be near enough to touch us fully, and to touch us always.

III. The Healing of Jesus. This girl must have had strange feelings when her soul returned to the body it had recently forsaken. We are not told that she was startled or frightened. Perhaps she could say about her new life what Dr. Malan of Geneva said about his: “I was awakened as a mother awakens her child with a kiss,” with all the power of God and with gentleness more than a mother’s, Christ by touch and voice awoke the girl, and welcomed her back to life. Jesus has more than a touch, a tear and a kind word to give to our misery. His name declares the work to which He gave himself on earth, and gives Himself still in heaven. Jesus means healer. Nor is He like the healers in our hospitals, who must sometimes leave the healed to starve and to find hunger as cruel as disease. Christ did not heal and then leave this girl: He helped her up, and got her food. He preserves and strengthens for ever the life He gives to the soul. About the after history of this girl we are told nothing. But we are sure that she loved her healer while she had being. We readily believe that she was made Christ’s by every tie of gratitude. And so our religion is a religion of gratitude for the greatest and freest favours. It is, therefore, a religion of love and joy.

J. Wells, Bible Children, p. 199.

Reference: Mar 5:21-43.-H. M. Luckock, Footprints of the Son of Man, p. 109.

Mar 5:22-24

The case of the ruler may be treated as showing the instructive-ness of domestic affliction.

I. It shows the helplessness even of the greatest men-the applicant was a ruler, yet his rulership was of no avail in this case.

II. It shows the helplessness even of the kindest men-the applicant was a father, yet all his yearning affection was unable to suggest a remedy for his afflicted child.

III. It shows the need of Christ in every life.

Parker, City Temple, 1871, p. 93.

References: Mar 5:22-43.-W. Hanna, Our Lord’s Life on Earth, p. 169. Mar 5:24.-H. W. Beecher, Christian World Pulpit, vol. iv., p. 161. Mar 5:24-34.-Ibid., Plymouth Pulpit Sermons, 10th series, p. 425.

Mar 5:25-27

(with Isa 42:3)

The Survival of the Fittest and a Higher Law.

I. We see in this text, from Mark, the compassion of Christ for those who are, humanly speaking, incurable, as this woman was according to the medical knowledge of her age. Jesus did not say to her, “Go away; you are too weak and broken to hold your own in the world; best for you to be down and wait for the end, while others take your place who can do your work.” That would have been a sorrowful word, not to her only, but to us also; for it would have set a limit, not to Christ’s power merely, but to His very compassion; and therein also to ours. That, however, is not the law which human hearts acknowledge. Our power may easily have limits, but our pity must have none, and as we can help not a little even when we cannot heal, it is bound upon our conscience never to be inhuman. The bruised reed He would not break. But this, while it is the supreme law of man’s nature, is by no means the law of Nature elsewhere. On the contrary, that law has been not unfairly expressed in the now familiar formula, “the survival of the fittest”-that is to say, Nature allows those only to live who are able to hold their own, and the rest she ruthlessly dooms to destruction.

II. It seems clear that the natural law of a supreme struggle for existence and survival of the fittest could never, by any process of development, grow into the moral law of self-sacrifice and supreme compassion for the weak and suffering. The whole higher life of man-whether seen in the noble magnanimity of the Gentile hero, or in the chivalry and meek suffering of the Christian,-all those virtues of compassion, gentleness and mercy, which we justly call humanity, because he who has them not is unworthy of the name of man, are all alien and opposite to the mere law of nature, and could not possibly grow out of it. However it be with our bodies, our souls are not an evolution of the brute soul-not a mere variety better fitted for the struggle.

III. I claim for man an exceptional position in God’s universe, that he may be led to do the fitting works of an exceptional virtue. It is a great thing to live under a higher law than that of the brute creatures; but our guilt is only the greater if we live on like the brute. To allow the better and follow the worse is always base; but it is doubly bad when we claim superiority in virtue of the good we allow, and yet do not practise it.

W. C. Smith, Christian World Pulpit, vol. x., p. 177.

References: Mar 5:25.-Homiletic Quarterly, vol. ii., p. 542. Mar 5:25, Mar 5:26.-Ibid., vol. i., p. 256. Mar 5:25-27.-Three Hundred Outlines on the New Testament, p. 34.

Mar 5:25-28

The Power of Feeble Faith.

I. We have here, first, the great lesson that very imperfect faith may be genuine faith.

II. Christ answers the imperfect faith.

III. Christ corrects and confirms an imperfect faith by the very act of answering it.

A. Maclaren, Sermons Preached in Manchester, 2nd series, p. 294.

References: Mar 5:25-27.-J. M. Neale, Sermons in a Religious House, 2nd series, vol. i., p. 104. Mar 5:25-28.-Spurgeon, Sermons, vol. xiv., No. 827.

Mar 5:25-34

I. Human extremity-the woman had suffered many years, and had spent all.

II. Human earnestness-though much people thronged the Saviour, and she was weak, yet she found her way to the Healer.

III. Divine sensitiveness. Jesus Christ knew the difference between mere pressure and the touch of loving faith.

IV. Public confession. Thankfulness should always be courageous and explicit.

Parker, City Temple, 1871, p. 93.

References: Mar 5:25-34.-H. M. Luckock, Footprints of the Son of Man, p. 114. Mar 5:26.-Clergyman’s Magazine, vol. iii., p. 281.

Mar 5:28

The spiritual value of the near and visible.

The afflicted woman did not invoke the whole power of the Godhead; she said that a mere touch was enough. She believed that the Divine element penetrated and vitalised the outward and visible covering, so much so that to touch the clothes was to touch God Himself. The idea is that we need far less proof of God’s existence and beneficence than we often demand. Apply this thought.

I. To spiritual existences. If I touch but a grain of sand, I find the Mighty One.

II. To the scheme of spiritual providence. Limit the new to one life-touch but the hem of the garment.

III. To the processes of spiritual education.

IV. To the uses of spiritual ordinances.

Parker, City Temple, vol. i., p. 55.,

References Mar 5:28.-New Outlines on the New Testament, p. 35; Spurgeon, Sermons, vol. xxiii., No. 1382. Mar 5:29-34.-Clergyman’s Magazine, vol. iii., p. 281. Mar 5:30.-Preacher’s Monthly, vol. iii., p. 249; Clergyman’s Magazine, vol. v., p. 36. Mar 5:30, Mar 5:31.-Spurgeon, Sermons, vol. xxviii., No. 1640. Mar 5:33.-Ibid., vol. ix., No. 514; Clergyman’s Magazine, vol. iii., pp. 282, 283. Mar 5:34.-Ibid., p. 282. Mar 5:35.-Expositor, 1st series, vol. iv., p. 31; J. Baldwin Brown, Christian World Pulpit, vol. xxii., p. 407.

Mar 5:35-43

This part of the incident shows how two views may be taken of the same case.

I. There is the human view-the child is dead, trouble not the Master. Men see the outside; they deal with facts rather than with principles; they see the circumference, not the centre.

II. There is Christ’s view-only believe; man is called beyond facts, he is called into the sanctuary of God’s secret. We often put the period where God Himself puts only a comma; we say “dead” when God Himself says “sleepeth.” The incident may be treated as showing three things:-(1) Christ not sent for until the last moment. (2) Christ misunderstood when sent for. (3) Christ never sent for in vain.

Parker, City Temple, 1871, p. 94.

References: Mar 5:35-43.-Homilist, new series, vol. iv., p. 64. Mar 5:36.-W. F. Hook, Sermons on the Miracles, vol. i., p. 269; T. Wallace, Christian World Pulpit, vol. iii., p. 143; R. Thornton, Church of England Pulpit, vol. vii., p, 77. Mar 5:39-40.-Preacher’s Monthly, vol. iii., p. 251. Mar 5:41-42.-New Outlines on the New Testament, p. 37. Mar 5:42.-Homiletic Quarterly, vol. ii., p. 542. Mar 5:43.-J. Vaughan, Sermons, 8th series, p. 45.

Fuente: The Sermon Bible

Chapter 5

1. The Servants Power over Satans work. (Mar 5:1-20. Mat 8:28-34; Luk 8:26-39.)

2. The Servants Power over disease and death. (Mar 5:21-43. Mat 9:18-26; Luk 8:40-56.)

1. The Servants Power over Satans work. Mar 5:1-20

The Storm on the Lake was the work of Satan, but here the power of the enemy is more prominent. The description of the demoniac differs from Matthews and Lukes account. His condition is described in fullest detail. He dwelt in the place of the dead. No one could chain him; Satans dominion and power cannot be conquered by the effort of man. Then there is self-torture and delusion in thinking of Christ as a tormentor. The complete identification of the legion of demons with this poor victim is seen in Mar 5:9. The power of the Lord delivers the man. This miserable world is still in the thraldom of Satan and his legion of demons. Demon possessions have not ceased. And the Lord Jesus Christ is still the same. The demons enter the swine by their own request and when granted the herd of swine rushed to destruction. This is an evidence of the character of the devil. He is the murderer from the beginning. But oh! the blessed change which had come for the demoniac. Delivered completely, in the attitude of rest, no longer rushing to and fro in torment, his nakedness covered and in his right mind. These are still the results of salvation. He would remain in constant fellowship with His deliverer. But the Servant demands service–and He announces directly what the Lord had done for Him. This is still the blessed privilege of all who have been delivered. They asked the Servant, with His loving Power to save to the uttermost, to leave their coast. When the presence of God is felt, it is more terrible than that of Satan. Man would wish to free himself from the latter, but cannot; but the presence of God is insupportable when it makes itself felt, and indeed man has driven God (in the person of Christ) out of this world. It shows once more the rejection of the Servant.

2. The Servants Power over disease and death. Mar 5:21-43

And now He manifests Power over disease and death. The daughter of Jairus was sick unto death. The willing Servant responds at once to the request of her father. While on the way the poor, suffering woman touches the hem of His garment. Mar 5:26 is found only in Mark. The Lord knows the touch of faith and healing power goes forth from Him. She is healed. The sick daughter had died, but the Lord raised her up. All has its blessed spiritual and dispensational lessons. Man is dead in trespasses and sins but One has power to give life and raise the dead. Faith is beautifully illustrated in the woman who touched Him. Jairus daughter represents Israel. The Lord will come again into this earthly scene and then will call the remnant of Israel to spiritual and national life. The woman, so hopeless, so helpless, suffering and getting worse, is typical of the Gentiles. The hand of faith can touch Him still. In Mar 5:43 we see once more how the Servant loved secrecy and despised ostentatiousness.

Fuente: Gaebelein’s Annotated Bible (Commentary)

CHAPTER 20

A Madman who Lived Among the Dead

And they came over unto the other side of the sea, into the country of the Gadarenes. And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit, Who had his dwelling among the tombs; and no man could bind him, no, not with chains: Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him. And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones. But when he saw Jesus afar off, he ran and worshipped him, And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not. For he said unto him, Come out of the man, thou unclean spirit. And he asked him, What is thy name? And he answered, saying, My name is Legion: for we are many. And he besought him much that he would not send them away out of the country. Now there was there nigh unto the mountains a great herd of swine feeding. And all the devils besought him, saying, Send us into the swine, that we may enter into them. And forthwith Jesus gave them leave. 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. And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done. And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid. And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine. And they began to pray him to depart out of their coasts. And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him. Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee. And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel.

(Mar 5:1-20)

I read the story recorded in these verses with great personal interest, because no other person mentioned in the pages of Holy Scripture more fully exemplifies my experience of Gods amazing, free, sovereign, almighty, irresistible, saving grace in Christ than the maniac of Gadara. Forty years ago I was a madman, running wild in the darkness of my own depravity among the tombs of the dead. Every attempt to restrain me was futile. Many tried, but none could bind me. Many tried, but none could tame me. Though I did not know it, I was hell bent to my own destruction. Like the maniac of whom these verses speak, I was a madman who lived among the dead. Then something happened. The Son of God stepped into my life, cast Satan out, took possession of my heart, and saved me by his almighty grace. That which Christ did for the madman of Gadara, and that which he has done for me, he still does for sinners today. The Lord Jesus Christ saves by his almighty grace!

The Savior of Sinners

And they came over unto the other side of the sea, into the country of the Gadarenes. The Lord Jesus had just come from the other side of the Sea of Galilee to the shores of Gadara. When he set sail for Gadara, he knew that he was sailing directly into a storm. Yet, he set sail willingly. He was on an errand of mercy. He was going to Gadara to save one chosen sinner, for whom the time of love had come. The Lord Jesus came through the storm, across the sea, with willing heart to save the chosen sinner, when the fulness of time had come. When he had delivered the object of his grace, he returned to the other side of the sea, from whence he came.

This is exactly what our Redeemer did for all his people. He left his lofty throne in heaven, came across the sea of time and mortality, suffered the horrible storm of Gods wrath as our Substitute to save us, and, when he had done that mighty work by which his chosen must be saved (when he had satisfied the law and justice of God and put away our sins by the sacrifice of himself), he went back to the other side again (Mat 1:21; Luk 19:10; 1Ti 1:15; Rom 5:8; 1Jn 3:5; Heb 10:10-14).

He came to save the least likely of the Gadarenes, a wild man, a maniac, one who was entirely possessed of the devil. In fact, a legion of demons resided in his poor soul. However, as we shall see, this man would be the instrument of mercy by whom God would bring his grace and salvation to many others in days to come (1Co 1:26-29).

The Son of God came to Gadara to dispossess Satan of one of his captives, to bind the strong man, take his house, and spoil him of his goods; and he did not leave until he had done what he came to do. The Lord Jesus Christ, the Son of God, is the Savior of sinners.

A Miserable Wretch

And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit, Who had his dwelling among the tombs; and no man could bind him, no, not with chains: Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him. And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones (Mar 5:2-5).

Matthew in his account tells us that there were two mad, demon possessed Gadarenes who met the Master on the shores of Gadara. Some point to that fact and say, There, you see, the Bible is full of contradictions. I fail to see their brilliance. If there were two, there had to be one; and Mark was inspired of God to write about one, giving far more detail than Matthew did in his description of the two. Apparently, the man described by Mark was the more notoriously wicked of the two. Look at what the Holy Spirit tells us about this sinner. What a sad, sad picture it is.

This poor Gadarene was a miserable wretch. Though the picture falls far short of the thing portrayed by it, the distressing circumstances of the poor demoniac vividly portray the terrible consequences of the fall of our father Adam, and the utter ruin of our race in the fall. Every descendent of Adam is, by nature, under the full sway and influence of an unclean spirit. We are all, by nature, ruled by our own depraved, corrupt hearts and wills, and are taken captive by Satan at his will (Rom 3:10-19; 1Jn 3:8; 2Ti 2:26). Robert Hawker rightly observed, Were it not for restraining grace, of which the sinner is wholly unconscious, what tremendous evils, in ten thousand times ten thousand instances, would take place! We are, because of the fall and Satans conquest of our nature, in bondage to sin with all its dreadful consequences. The flesh with its lusts, the world with its deceits, and Satan with his devices rule the fallen sons of Adam with absolute sway.

In addition to all this, we are justly condemned by the law and justice of God threatening us with everlasting torment, and by the accusations of our own consciences. This is the state and condition of every fallen son and daughter of Adam, which causes all to live all their life time in the fear of death (Heb 2:14-15).

An Unclean Spirit

Like this poor Gadarene, we all have an unclean spirit by nature. Yes, this man was possessed of the devil; but the devil could never have possessed him had he not been unclean by nature. Even so, the wicked, who opposing God oppose themselves, are this day taken captive by Satan at his will (2Ti 2:26). Isaiah declares that we are all as an unclean thing. Our hearts are deceitful above all things and desperately wicked. Out of our hearts come forth every abominable evil that exists in this world. Oh, if only we knew the evil of our hearts, the shocking horror of that wickedness that resides in us would prevent us from ever again saying, with regard of any vile act of a man, How could a man do such a thing?

Living Among the Dead

This poor, mad, depraved soul lived among the dead, dwelling among the tombs (Mar 5:3). Dead sinners, dead in trespasses and sins, live among dead sinners, like themselves. Is that the case with you? You who live without Christ live among the dead, for you are dead. This man was not dead physically, but he was dead spiritually. Therefore, he was most comfortable among the dead. That is where I was when the Lord found me; and that is where you are by nature (Eph 2:1-4).

Could not be Bound

This poor, wild man could not be bound with the fetters and chains that bind other men. The fetters of society, social acceptance, peer approval, social advantage, family pressure, reputation, and concern for the opinions of others, those things that bind most men and make them behave with an outward form of decency, simply have no effect on some. The law of God has no influence upon most. They refuse to acknowledge its power, and cannot be bound by it. Night and day they run to destruction in a life of mad behavior that will inevitably bring them to hell, except the grace of God intervene.

I say it to my shame, but that was my condition. Like the maniac of Gadara, social fetters could not bind me; and the fetters and chains of religion were no more effectual. I knew something of the terror of Gods law. The wrath of God, the terrors of judgment, hell, and endless death tormented my soul, sometimes for months on end. Those terrors would sometimes appear effectual; but those fetters were also easily cast off. The fear of hell never changes a sinners heart.

Could not be Tamed

No man could tame this madman. When society sees that chains and fetters cannot bind a man and make him better, it tries by refinement, education, reward, and gentle persuasion to tame him into moral respectability. The Lord Jesus does not bind or tame. He renews, regenerates, and breaks! And when he gets done, the broken sinner rejoices to be broken.

This poor maniac, like me, like some who read these lines, was hell bent to the destruction of his own soul. He was always, night and day, in the mountains, and in the tombs, crying, and cutting himself with stones. Imagine the terror that this man wreaked upon others as they passed by this place, especially at night. Imagine yourself living near such a man. You would put iron bars around your windows and doors, and sleep with a gun under your bed every night. Whenever you saw him coming down the street, you would nod politely to keep from incurring his fury; but you would hurry away and try every way possible to protect your family from the influence of his madness.

But, can you imagine what misery such a person is in himself. His wickedness is his own doing; and it is inexcusable. But I also know the misery of his soul. I have been there among the tombs, moaning, groaning, crying, and cutting myself, always playing with death, yet always terrified of dying, despising loneliness and isolation, yet always doing that which of necessity brought me into greater loneliness and isolation.

Are you like this poor wretch? Were you once like him? If you are now in Christ, saved by his omnipotent mercy and infinite grace, you know that you were once unconscious of such mercy and grace. If you are yet without Christ, you are in the bondage of sin, Satan, and death, though you are completely unconscious of your lost and ruined condition.

A Worshipping Devil

But when he saw Jesus afar off, he ran and worshipped him, And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not (Mar 5:6-7).

Here is the confession of a demon spirit. I do not know much about demons and demonology, and I do not want to know much. But I do know this: Demons are real! You will be wise to stay as far away from the occult, spiritism, witchcraft, and Satanism as you can.

Here the devil pretends to be a worshipper of Christ. He does not hesitate to assume the character of an angel of light, when it serves his purpose. I have seen him at work often. He makes people religious, and think they have become worshippers of God, though there is no worship in their hearts. What a cunning, crafty adversary Satan is! Many serve the devil best when they pretend to be worshippers of Christ! Worship from the teeth outward is not worship, but blasphemy! Many there are on the road to hell who have nothing but the faith of devils. They know that the Lord God is the most high God, and that Jesus Christ is the Son of God, but there is no commitment of heart to him as God. John Owen once wrote

Of all the poison which at this day is diffused in the minds of men, corrupting them from the mystery of the gospel, there is no part that is more pernicious than this one perverse imagination, that to believe in Christ is nothing at all but to believe the doctrine of the gospel!

Run to Christ

Yet, these two verses also show us a picture of a poor, lost sinner coming to Christ. I cannot pass this without pointing out the fact that our great Savior sovereignly and graciously used the very devils who would destroy the Gadarene to bring him to him for mercy!

Look at this man. He was afar off! That is our place by nature. He was afar off from Christ, and the Lord Jesus was afar off from him. In character he was afar off. This man and the God-man had nothing in common. In knowledge he was afar off. The demoniac knew who Christ was, but did not know him. In possessions he was afar off. This man had nothing to offer Christ, no good feelings, no repentance, no good thoughts, no holy desires. He cried, What have to do with thee? The poor demoniac was utterly helpless and hopeless.

If you are yet without Christ, no words can paint the picture of your desperate need. You are so far off from God that you cannot and will not, of your own accord and by your own ability, return to him.

Though he was afar off, the Lord Jesus came to him, and he saw him coming! How he knew, I do not know; but this poor sinner knew some things about the One coming to him. I suspect he knew, because whenever Christ comes to a sinner in saving mercy, he makes himself known as the God of mercy and the Savior through whom mercy comes. He saw that the Lord our God is God almighty, the most high God. He saw that the man Christ Jesus is God the Son. He saw that this great Savior has total, sovereign power over all things, even the devils who possessed him. And he saw that if he would, he could deliver him from the devils and from himself.

He ran and worshipped him. The poor soul was in a terrible mess. He was torn by powerful influences. Here is the Son of God, who has come to save him. Yet, there is within him a legion of devils bent on destroying him. He loves the evil that is destroying him; yet, he has grown to hate it because it is destroying him. He did the only thing he could do. In utter despair he ran to the only One who could help him, prostrated himself before his sovereign majesty, and worshipped him. C. H. Spurgeon said

A needle will move towards a magnet when once a magnet has moved near to it. Our heart manifests a sweet willingness towards salvation and holiness when the great and glorious good will of the Lord operates upon it. It is ours to run to Jesus as if all the runnings were ours; but the secret truth is that our Lord runs towards us, and this is the very heart of the business.

Do you need the mercy and grace of God? Run to Christ! With nothing but sin within you, with time fleeing from you, with eternity pressing upon you, with hell gaping beneath you, with heaven above you, O sinner, run, run to Christ! If you would have forgiveness, peace, pardon, and eternal life, run to Christ! This I know If you do, you will find God your Father running to you in saving mercy, love, and grace! When sinners need mercy, they run to get it and God runs to give it!

What a blessed picture we are given of this in Luk 15:20. When the poor prodigal came to himself, as he was coming to his father with overwhelming shame, we are told that, when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. What a picture that is! The only time in the Bible we have any indication of the eternal God ever being in a hurry, it is here, hurrying to welcome his darling, chosen prodigal home! In a sermon preached almost 400 years ago Tobias Crisp made the following comments on Luk 15:20. The quote is lengthy, but too precious and needful to be omitted or edited.

His father sees him first. He spies him afar off. He stands ready to welcome a sinner, so soon as his heart looks but towards him. He that will draw nigh to them that are afar off will certainly draw nigh to them that draw near to him (Jer 31:18). Nay, the father had compassion on him. His bowels yearn towards him, whilst he is afar off. Nay, he runs to meet him. He prevents a sinner with speed; mercy comes not on a foot-pace, but runs; it comes upon wings, as David speaks, He rides on the cherubs, he did fly; yea, he did fly on the wings of the wind (Psa 18:9-10)The sons pace is slow. He arose and came. The fathers is swift. He ran. Though the son had most need to run, bowels moving with mercy out-pace bowels pinched with want. God makes more haste to shew mercy, than we to receive. Whilst misery walks, mercy flies; nay, He falls on his sons neck, hugging and embracing him.

Oh! The depth of grace! Who would not have loathed such a person to touch or come near him, whilst he smells of the swine he kept? Could a man come near him without stopping his nose? Would it not make a man almost rid his stomach, to smell his nastiness? Yet, behold, the Father of sinners falls upon the neck of such filthy wretches! Mercy and grace are not squeamish. The prodigal comes like a rogue. Yet the father clips him like a bride. He falls a kissing of him, even those lips that had lately been lapping in the hog trough and had kissed baggage harlots. A man would have thought he should rather have kicked him than kissed him. Yet this token of reconciliation and grace he gives him, with this seal he confirms his compassion. Nay, he calls for the best robe, and kills the fatted calf for him. The sons ambition was to be but as a hired servant, and lo, he is feasted in the best robes. God will do far better for a sinner than he can imagine, above all he is able either to ask or think. How then do poverty, nakedness, emptiness pinch thee, because of thy riot? Canst thou see enough in thy fathers house, and therefore begin to pant in heart after him? Wouldest thou then have admittance? The Father of mercy is ready to deal thus with thee. Therefore object not unworthiness; for who more unworthy than such a son?

I say, again, run to Christ for mercy, and you will find the God of heaven running to you with mercy, infinite, overwhelming, saving mercy. Oh! That every poor sinner God the Father has given to his Son, whose redemption Christ has purchased with his own precious blood, may be led by God the Holy Spirit to flee to Christ, as this Gadarene demoniac was for deliverance.

Christ is Lord

For he said unto him, Come out of the man, thou unclean spirit. And he asked him, What is thy name? And he answered, saying, My name is Legion: for we are many. And he besought him much that he would not send them away out of the country. Now there was there nigh unto the mountains a great herd of swine feeding. And all the devils besought him, saying, Send us into the swine, that we may enter into them. And forthwith Jesus gave them leave. 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 (Mar 5:8-13).

Our Lord Jesus Christ is the absolute Monarch of the universe. These demons, a legion of them, were compelled to Christs feet like a whipped cur bows at its masters feet. As they prayed for permission to enter into the herd of swine, so they must receive permission from our Savior to do anything. I can think of at least two good reasons for our Lord allowing the demons to enter into and slaughter the herd of hogs: (1.) He wanted this poor Gadarene to know and remember what these demons of hell would have done to him, had it not been for his divine, saving intervention. And (2.) he wanted to get the attention of the people of the city.

Our Lords purpose of grace was toward many others in Gadara, others for whom the time of love would soon come. In order to prepare them for what he had in store for them he demonstrated both his awesome, sovereign power over the demons of hell and the creatures of his hand, and his awesome, saving grace in this man who had once been the terror of the city.

What is thy name? Our Savior asked this question and compelled the demon to answer him audibly, not for his own information, but for the benefit of his disciples, both those then present with him and all who shall be his disciples to the end of time. The enemy of our souls is truly a legion. Multitudes of his soldiers reside within us, in the lust of our flesh, and are at his command. But such is the greatness of Christs power and grace that he has made us more than conquerors in himself (Rom 8:37, and says to his redeemed, Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the Lord, and thy redeemer, the Holy One of IsraelFear not: for I have redeemed thee, I have called thee by thy name; thou art mine (Isa 41:14; Isa 43:1).

A Heaven-born Sinner

And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done. And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid (Mar 5:14-15).

What a change! It was a change everyone in town could see. This terror of a man had been born again. He who had been possessed of the devil was now possessed by the Son of God. He who was before uncontrollably wild and wicked was sitting before his Master. He who once roamed about half naked, or totally naked was clothed.

We were by nature naked before God. Now we are clothed with the very righteousness of God in Christ. Like the prodigal, our Father has placed upon us the family robe of Christs righteousness, the family ring of everlasting covenant love, the family shoes of gospel peace, and feeds us at the family buffet upon the sacrifice of Christ!

He who was before a madman was now in his right mind. Someone accurately said, Every man is out of his mind until he has the mind of Christ.

But those who saw what had happened, but had not experienced it, were afraid. When God saves a sinner, others who thought they were all right are terrified by it, especially if the saved man was once one of them. These poor souls were terrified in the presence of almighty mercy, omnipotent love, and saving grace. Why? Because they knew nothing about it. They still lived in bondage. The only difference between them and the demoniac was that they were held by fetters and chains, and tamed by society. They mistook their fetters for righteousness and their tameness for goodness.

Some have asked, Why did Christ permit the devils to possess the swine? He did not do so merely to gratify the devils. Rather, he permitted them to possess the herd of swine to fulfill his own purpose. As Satan obtained permission to tempt Job, our Lord Jesus gave this legion of devils permission to enter into and destroy this herd of swine for the good of his own elect, the glory of his own name, and Satans confusion. Just as Jobs trial brought him great benefit and joy, and Satans confusion, so it shall be with all the works the devil is permitted to perform in this world (Job 1:8-12; Rom 8:28-30).

Christ Despised

And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine. And they began to pray him to depart out of their coasts (Mar 5:16-17).

I cannot imagine reading sadder words than these. Here stands in the midst of a congregation of eternity bound sinners the Savior of the world. He has just demonstrated his saving power and grace. Yet, their hearts are so full of the world that they fear he may cost them their living. So they pray; but it was a very strange prayer. They prayed for him to leave them; and he did! Matthew tells us that the whole city was united in urging the Son of God to depart from them (Mat 8:34). As long as this poor Gadarene was possessed of the devil, he was a terror to them all. Yet, they preferred to have the devil raging among them, to having the Lord Jesus manifesting his grace and mercy!

Do we not observe the same behavior day by day? Multitudes, who hear the gospel of Christ, like these Gadarenes, by their unbelief, say to the Son of God, Depart from us! Once, we did the same. Are we now sitting at the Saviors feet, clothed and in our right mind? Let us ever pray, Blessed Savior, do not go away, and never let me depart from you.

Request Denied

And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him. Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee. And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel (Mar 5:18-20).

This young convert wanted to go immediately with Christ and become a preacher; but the Lord would not allow it. How many there are who have mistaken a desire to be a preacher for a call to the ministry. It is not. The Lord Jesus sent him home to his family and friends with a message to deliver to them.

The Master would not allow him to go where he wanted to go or do what he wanted to do; but he was given something far better, far more useful to do. God made him a witness to his own community. Now, thats a preacher! The Lord told him exactly what to tell those of whom he would be a witness. He was sent to tell his family and friends what great things the Lord had done for him and how he had compassion on him.

And this sinner, saved by the grace of God, did what the Lord told him to do. And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel. Notice the language here. He was told to publish what great things the Lord had done. So he told everyone what great things Jesus had done. He knew that Jesus is Lord. He learned it by experience from the Lord himself.

The Lord Jesus graciously used this man in Decapolis for the good of many. The next time the Savior came into the region, he was readily received. Many came to him. Many were healed by him. Multitudes were fed by his hand (Mar 7:31 to Mar 8:1). Mercy came to many, because one sinner saved by grace faithfully told other sinners what great things the Lord had done for him!

Something Better

What a wonderful change grace had wrought in the Gadarene! He who was a madman, possessed of the devil, was immediately so transformed by the saving grace of Christ that he desired never to leave his Lords side. Is this not the case with every child of God, when delivered from the power of darkness and translated from the cruel bondage of sin and death into the kingdom of Gods dear Son? Once we have tasted that the Lord is gracious, we cannot but long to be absent from the body, and present with the Lord. But this must not immediately be the case. To abide in the flesh is more needful. Saved sinners are to go home to their lost families and friends, and proclaim the praises of him who hath called us out of darkness into his marvellous light.

Christ has, by his saving grace, made us members of his church upon earth. In this capacity we are to serve him and the souls of eternity bound sinners, until the time comes he has appointed to take them home. None of us will live here beyond that appointed time. And that appointed time cannot be too long, if God our Savior will be pleased to employ us for the welfare of his chosen. Mr. Hawker wrote, Let this make us happy in waiting all the days of our appointed time, until our change come. Until then, may God give us grace to make it our lives business to tell our family and friends, and all who will hear us, what great things the Lord hath done for us, and hath had compassion on us.

Fuente: Discovering Christ In Selected Books of the Bible

Mar 4:35, Mat 8:28-34, Luk 8:26-39

Fuente: The Treasury of Scripture Knowledge

THE CONVICTION, as to what manner of Man the Lord Jesus is, once having been reached by faith, it carries with it the assurance that He must be equal to meeting every emergency. Yet, even so, it is well for the disciple to actually see Him dealing with men, and with the troubles that have come upon them by reason of sin, in His delivering mercy. In this chapter we see the Lord displaying His power, and thereby educating His disciples still further. That education may be ours also as we go over the record.

While crossing the lake, the power of Satan had been at work hidden behind the fury of the tempest: on arriving at the other side it became very manifest in the man with an unclean spirit. Defeated in his more secret workings, the adversary now gives an open challenge without loss of time, for the man met Him immediately He landed. It was a kind of test case. The devil had turned the wretched man into a fortress that he hoped to hold at all costs; and into the fortress he had flung a whole legion of demons. If ever a man was held in hopeless captivity to the powers of darkness, it was he. In his story we see mirrored the plight into which humanity has sunk under Satans power.

He had his dwelling among the tombs: and men today live in a world that is more and more becoming a vast graveyard as generation after generation passes into death. Then, no man could bind him, for fetters and chains had often been tried to no purpose. He was beyond restraint. So today there are not lacking movements and methods intended to curb the bad propensities of men, to restrain their more violent actions, and reduce the world to pleasantness and order. But all in vain.

Then, with the demoniac another thing was tried. Could not his nature be changed? It is stated however, neither could any man tame him; so that idea proved useless. Thus it has always been: there is no more power in men to change their natures than there is to curb and repress them, so that they do not act. The carnal mind… is not subject to the law of God, neither indeed can be (Rom 8:7), so it cannot be restrained. Again, That which is born of the flesh is flesh (Joh 3:6), no matter what attempts may be made to improve it. So it can not be altered or changed.

Always, night and day, he was in the mountains and in the tombs,-utterly restless- crying,-utterly miserable- cutting himself with stones,-damaging himself in his madness. What a picture!

And we must add, what a characteristic picture of man under the power of Satan. This was an exceptional case, it is true. Satans grip on the majority is of a gentler sort, and the symptoms are much less pronounced; still they are there. The cry of humanity may be heard, as men damage themselves by their sins.

When the man spoke, the words were framed by his lips, but the intelligence behind them was that of the demons who controlled him. They knew what manner of Man the Lord was, even if others did not. On the other hand they did not know the manner of His service. There will indeed be an hour when the Lord will consign these demons along with Satan their master into torment, but that was not His work at that moment. Much less was it the manner of His service at that time in regard to men. To the demoniac Jesus came, bringing not torment but deliverance.

The Lord had bidden the demons to come out, and they knew that they could not resist. They were in the presence of Omnipotence, and they must do as they were told. They had even to ask permission to enter into the swine that were feeding not far away. The swine, being unclean animals according to the law, ought not to have been there. The spirits being unclean also, there was an affinity between them and the swine, an affinity with fatal results for the animals. The demons had led the man toward self-destruction, using the sharp stones: with the swine the impulse was immediate and complete. The man was delivered: the swine were destroyed.

The result, as regards the man himself, was delightful. His restless wanderings were over, for he was sitting. Formerly he ware no clothes, as Luke tells us, now he is clothed. His delusions had ceased, for he is in his right mind. The gospel application of all this is very evident.

The result, as regards the people of those parts was very tragic however. They displayed a mind that was anything but right, though no demons had entered into them. They had no understanding or appreciation of Christ. On the other hand they did appreciate and understand pigs. If the presence of Jesus meant no pigs, even if it also meant no raging demoniac, then they would rather not have it. They began to pray Him to depart out of their coasts.

The Lord yielded to their desire and left. The tragedy of this was very great, though they did not realise it at the time. It was succeeded by the even greater tragedy of the Son of God being cast right out of this world; and we have now had nineteen centuries filled with every kind of evil as the result of that. The departure of the Lord created a fresh situation for the man just delivered from the demons. He naturally desired the presence of his Deliverer, but was instructed that for the present he must be content to abide in the place of His absence and there witness for Him, particularly to his own friends.

Our position today is very similar. Presently we shall be with Him, but for the present it is ours to witness for Him in the place where He is not. We too may tell our friends what great things the Lord has done for us.

Having recrossed the lake, the Lord was immediately confronted with further cases of human need. On His way to the house of Jairus, where lay his little daughter at the point of death, He was intercepted by the woman with an issue of blood. Her disease was of twelve years standing and utterly beyond all the skill of physicians. Hers was a hopeless case, just as much as the case of the demoniac. He was in helpless captivity to a great crowd of demons, she to an incurable disease.

Again we can see an analogy to the spiritual state of mankind, and particularly to the efforts of an awakened soul as depicted in Rom 7:1-25. There are many struggles and much earnest striving, but in result, nothing bettered but rather grew worse would describe the case delineated there, until the soul comes to the end of its searchings, and having spent all, has heard of Jesus. Then ceasing all efforts at self-improvement and coming to Jesus, He proves Himself to be the great Deliverer.

In the case of the man we can hardly speak of faith at all, for he was completely dominated by the demons. In the case of the woman we can only speak of a faith that was defective. She was confident of His power, a power so great that even His clothes would impart it; yet she doubted His accessibility. The thronging crowds impeded her, and she did not realise how completely He-the perfect Servant-was at the disposal of all who needed Him. Yet the cure she needed was hers in spite of everything. The access she needed was made possible, and the blessing was brought to her. Satisfied with the blessing she would have slunk away.

But this it was not to be. She too was to bear witness to that which His power had wrought, and thereby she was to receive a further blessing for herself. The Lords dealings with her are full of spiritual instruction.

The perfect knowledge of Jesus comes to light. He knew that virtue had gone out of Him, and that the touch had fallen on His clothes. He asked the question, but He knew the answer; for He looked round to see her that had done it.

His question also brought to light the fact that many had been touching Him in various ways, yet no other touch had drawn any virtue from Him. Why was this? Because, of all the touches, hers was the only one that sprang out of a consciousness of need, and faith. When these two things are present the touch is always effective.

A good many of us would be like the woman, and wish to obtain the blessing without any public acknowledgment of the Blesser. This must not be. It is due to Him that we confess the truth and make known His saving grace. Directly virtue has gone out from Him for our deliverance, the time of witness-bearing has come for us. Just as the man was to go home to his friends, the woman had to kneel at His feet in public. Both bore witness to Him; and, be it noted, in the opposite way to what we might have expected. Most men would find the witness at home the more difficult: most women the witness in public. But the man had to speak at home, and the woman in the presence of the crowd. She spoke however not to the crowd, but to Him.

As the fruit of her confession the woman herself received a further blessing. She got definite assurance from His word, that her cure was thorough and complete. A few minutes before she had felt in her body that she was healed, and then she confessed, knowing what was done in her. This was very good, but it was not quite enough. Had the Lord permitted her to go away simply possessed of these nice feelings, and this knowledge of what had been done in her, she would have been open to many a doubt and fear in the days to come. Every small feeling of indisposition would have raised anxiety as to whether her old malady might not recur. As it was, she got His definite word, Be whole of thy plague. That settled it. His word was far more reliable than her feelings.

So it is with us. Something is indeed done in us by the Spirit of God at conversion, and we know it, and our feelings may be happy: yet, even so, there is no solid basis on which assurance can rest in feelings, or in what has been done in us. The solid basis for assurance is found in the Word of the Lord. Not a few today lack assurance just because they have made the mistake which the woman was on the point of making. They have never properly confessed Christ, and owned their indebtedness to Him. If they will rectify this mistake as the woman did, they will get the assurance of His Word.

At the very moment of the womans deliverance the case of Jairus daughter took on a darker hue. Tidings of her death arrived, and those who sent the message assumed that though disease might disappear before the power of Jesus, death lay outside His domain. We have seen Him triumph over demons and disease, even when the victims were beyond all human help. Death is the most hopeless thing of all. Can He triumph over that? He can, and He did.

The way that He sustained the faltering faith of the ruler is very beautiful. Jairus had been quite confident as to His ability to heal; but now, what about death?-that was the great test to his faith, as also of the power of Jesus. Be not afraid, only believe, was the word. Faith in Christ will remove the fear of death for us as well as for him.

Death was but a sleep to Jesus, yet the professional mourners mocked Him in their unbelief. So He removed them, and in the presence of the parents and those of His disciples who were with Him, He restored the child to life. Thus for the third time in this chapter is deliverance brought to one who is beyond all human hope.

But the beginning of verse Mar 5:43 is in sharp contrast to verses Mar 5:19; Mar 5:33. There is to be no testimony this time; accounted for, we suppose, by the contemptuous unbelief that had just been manifested. At the same time there was the most careful consideration for the needs of the child in the way of food, just as there had been for the spiritual need of Jairus a little before. He thought both of her body and of his faith.

Fuente: F. B. Hole’s Old and New Testaments Commentary

Chapter 31.

The Gadarene Demoniac

“And they came over unto the other side of the sea, into the country of the Gadarenes. And when He was come out of the ship, immediately there met Him out of the tombs a man with an unclean spirit, Who had his dwelling among the tombs; and no man could bind him, no, not with chains: Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him. And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones. But when he saw Jesus afar off, he ran and worshipped Him, And cried with a loud voice, and said, What have I to do with Thee, Jesus, thou Son of the most high God? I adjure Thee by God, that thou torment me not. For He said unto him, Come out of the man, thou unclean spirit. And He asked him, What is thy name? And he answered, saying, my name is Legion: for we are many. And he besought Him much that He would not send them away out of the country. Now there was there nigh unto the mountains a great herd of swine feeding. And all the devils besought Him, saying, Send us into the swine, that we may enter into them. And forthwith Jesus gave them leave. 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. And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done. And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid. And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine. And they began to pray Him to depart out of their coasts. And when He was come into the ship, he that had been possessed with the devil prayed Him that he might be with Him. Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee. And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel.”-Mar 5:1-20.

A Wonderful Miracle.

The story of the Gadarene Demoniac follows, as you will notice, immediately upon the story of the stilling of the storm. Now that was a startling wonder. That a raging tempest should in an instant, at Christ’s behest, become a great calm-there is nothing more marvellous in the story of Christ’s life from first to last. It left the disciples filled with amazement that amounted to awe, and saying, one to another, “Who then is this, that even the wind and the sea obey Him” (Mar 5:41, R.V.). And immediately after that amazing story comes the narrative of the healing of this demoniac. Does it strike you as a descent? As an anticlimax? Do you feel this story of the restoration of a man to his right mind is tame and commonplace, compared with the story of the stilling of the storm? I am prepared to maintain that, wonderful though the story of the stilling of the storm was, this story is more wonderful still. And amazing though the power was that subdued the wild storm and hushed it into a great calm, the power that swept this man’s heart clean of the foul brood that haunted it, and reclothed a raging maniac in his rightful mind, is more amazing still. When we learn to estimate things truly, we shall always see that the moral miracle far transcends in grandeur the mere physical wonder. The greatest miracle of all is the restoration to moral soundness and health of a man, who has all his lifetime been “dead in trespasses and sins.” People say sometimes that the age of miracles is at an end. The age of physical wonders may be, but not the age of miracles. Christ still works amongst us His most stupendous miracle of all, when He turns the sinner into a saint, when He restores and redeems the soul. And that is why I venture to regard the healing of the Gadarene Demoniac as a greater thing than the stilling of the storm. The one was a physical wonder; this is a great moral miracle.

-And its Critics.

Now, as you know, there has been a great deal of controversy and discussion about this incident. Some years ago our magazines were full of it Professor Huxley made a furious onslaught upon it, and with quite needless and offensive brutality spoke of it as, “The Gadarene pig affair.” I mention that only to show how the great can be lost sight of in the little; how a man may get so absorbed in a detail as to lose sight of the central truth. These controversialists lost sight of the man while they wrangled over the fate of the pigs. But it was as an illustration of the redeeming power of Jesus Christ, over the most desperate of cases that the Evangelist presented this story. And for the present, I am going to confine myself rigidly and absolutely to this central theme.

The Demoniac.

Let me first of all call your attention to what the Evangelist says about this man’s abject and terrible plight. “There met Him out of the tombs a man with an unclean spirit, who had his dwelling in the tombs… And always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones” (Mar 5:2-3, Mar 5:5, R.V.). The other Evangelists add further touches to the ghastly picture. For Matthew says, that in his mad fury, the man was a terror to others; while Luke says that he wore no clothes. The picture we have is that of a mere wreck and hideous ruin of a man. And to what was the ruin and the wreck due? To sin. Trace back the suffering and misery of the world to its source-at the last you come to sin. Oftentimes we can see the connection between the two. We see the sin, and we see the hideous ruin it creates. The trembling hands and the shattered frame of the drunkard are the direct result of his sin. The premature old age and the death of the profligate are the direct results of his sin. In these cases we can trace the connection between sin and human misery and shame directly. In other cases you can only trace it indirectly. The suffering of the child may be the result of the sin of his father. Mental defect, moral twist in the offspring, may be the result of sin in the parent. Four-fifths of the physical wreckage with which our hospitals deal may, doctors tell us, be traced to moral evil, to sin, as the cause.

The Ruin Sin makes.

The probability is that this man’s calamity was the result of sin. It may have been his own. The narrative, indeed, seems to suggest that it was, for he had not always been the unclean and raving maniac he was when Jesus met with him. At any rate, this naked, brutalised madman may aptly stand as an illustration of the ruin sin makes. It degrades, defiles a man. It pollutes the soul. It turns what was designed for a temple of God into a haunt of devils. We go into raptures of regret over the ruin wrought by the vandalism of past ages. We mourn the destruction wrought in ancient buildings. We grieve to think of the Acropolis, with its priceless treasures of architecture and art, battered into ruin by the cannon of the Venetians. We can never think of the ruined Persepolis without lamenting the mad act that laid it waste. But, more melancholy far than the destruction of the most famous statue, the most renowned temple, the most splendid city, is the destruction of a man, the ruin of the understanding, the perversion of the conscience, the wrecking of the soul. And that is the destruction that follows in sin’s wake. You can see that destruction all around you. Sometimes it is to be observed in all its naked horror, in wrecked manhood and polluted womanhood, in the criminal and the profligate and the harlot. Sometimes it is less conspicuous, though not less real. For while outward respectability may be preserved, there may be a dulling of sensitiveness, a loss of the finer feelings, a blight upon the soul. “When truth is lost, and honour dies,” says Whittier, “the man is dead,” and it is sin that does it. So I repeat that this demoniac, naked, maimed, a danger to himself and to others, a mere wreck and ruin of a man, may very well stand as a type of the awful ruin wrought by sin.

The Failure of Human Remedy.

Now notice, in the second place, the failure of all human efforts to deal with this demoniac. Apparently they never attempted to cure him. They never tried to deal with the real mischief. They seemed to have realised that that was beyond their power. It was a more modest task they addressed themselves to. All they did was to try to keep the demoniac within bounds. All they tried to do was to restrain him; all they attempted was, to limit his power for mischief. So they had him bound with chains, and they made those chains strong; but it was all in vain. As often as they bound him, so often had this demoniac, with the convulsive strength of madness, plucked the chains asunder and broken the fetters in pieces. It seemed that no chain ever forged by blacksmith was strong enough for the task; and at the point at which our narrative takes up the story they seemed to have given up the effort to bind him as quite hopeless-“no man had strength to tame him” (Mar 5:4, R.V.).

-As Seen To-day.

And is not this a parable of the way in which human society seeks to deal with those wild passions that still rage in the hearts of men? All that society seeks to do with these fierce passions and lusts of the soul is to curb and restrain them, to keep them within bounds, to prevent them from becoming dangerous, to limit their powers of mischief. All our laws and prohibitions are to us what his chains were to this wild man of Gadara. “Thou shalt not,” says Law to us. It knows that the fierce fires of anger burn in the human heart, and it says, “Thou shalt not kill.” It knows that unholy lusts surge in the soul, and it says, “Thou shalt not commit adultery.” It knows that greed and covetousness are passions to which all men are prone, and it says, “Thou shalt not steal.” You will notice Law does not attempt to deal with the anger itself, or the lust itself, or the greed itself. All that Law seeks to do is to prevent the outbreak of these evil passions into the sinful act and deed. All it does, in a word, is to bind the man. It does not try to cure the mischief; it does not attempt to clear the soul of these evil things that lurk there. Law, backed up by prisons and reformatories, and policemen and punishments, has rarely attempted anything more than to restrain men; and even this modest ambition it has failed to realise. Law has been powerless to restrain men. Again and again men have broken through the chains by which Law has thought to restrain their fierce passions. Every case in our police courts is an illustration of the failure of the restraints of Law. There has been a law against murder for hundreds of years, but murders still take place. In a score of ways Law has sought to penalise lustful passions; but in spite of everything adultery and fornication are daily sins. There has been a law against theft ever since human society was constituted, but, in spite of the Law’s restraints, thefts are of common occurrence. Nothing that man has been able to devise has been able to keep these wild passions of the human heart within bounds. No man has had strength to tame them; and what Law has failed to do, public opinion, fashion, custom, have failed to do also.

The Power of the Passions.

I do not say that these are not powerful restraining forces. They are. But in spite of them all, the unruly human nature will break out. Under the fierce impulse of passion men break through them all. There is no need to quote instances. History teems with them. Common life teems with them. The daily newspaper teems with them. Men can tame and control the wild beasts of the desert, the lion and the tiger, but no restraints he has been able to invent have been able to tame the insurgent passions of his own heart. The restraints both of philosophic maxims and the terrors of the law, and the customs of society, have all failed. They have proved weak and useless. They are of no more avail than are the sand mounds a child builds on the seashore to check the assaults of the inrushing tide. They are as useless in face of passion and appetite as were the new ropes with which the Philistines tried to bind Samson, and which to him were no stronger than wisps of straw. Nothing that man has been able to invent in the way of restraint has been able to curb human passion. You can say of these evil and sinful hearts of ours what the Evangelist here says of this demoniac, “No man had strength to tame him.”

The Power of Christ

-His Method of Reform.

Now in contrast with the impotence of human efforts to tame this man, look at the mighty power of Christ What all the chains of Gadara could not effect, Jesus accomplished by a look, a word. I need not go into the details of the cure. It may be, as some commentators suggest, that the sight of the swine dashing down the cliffs was necessary to deliver the man from the obsession that a legion of devils had occupied his heart. But that, after all, is a detail. The point to notice is, that Christ did what the Gadarenes had failed to do. Yea, and much more. For all that the Gadarenes attempted to do with their chains and fetters, was to restrain the sufferer. Our Lord, by curing him, restored him once again to his rightful mind. And here we come across the deep and radical difference between human methods of reform and the method of Jesus Christ Men are always intent upon checking and restraining the working of the evil passion they know to exist. Jesus, on the other hand, removes the evil passions themselves. Men devote their attention to the outward act. Jesus turns His towards the cure of the evil heart. And our Lord’s method is the only effectual method. We are pinning our faith in these days to the method of restraint. We are pinning our faith in the matter of the reform of the drink evil, to legislative prohibitions against the traffic In the matter of labour troubles we are pinning our faith to laws which shall prohibit greed and oppression. I do not say that these things will not help; but I do maintain they will never be an effective cure. For we are never going to have a sober England so long as you have men with the drink craving in their hearts. You are never going to have perfect happiness between class and class, so long as greed continues to exist in the soul. You are never going to have the millennium, so long as you have evil men. Christ’s method is the only effective method. He goes to the root of things. He looketh on the heart. He removes the lust, the passion, the appetite that is the cause of the mischief, and so does away with the need for restrains and prohibitions and chains. He creates a new man, so making peace.

-Change of Heart.

That this is the right method, every one can see. To change the heart is the one sure way of restoration and reform. But can Jesus change the heart? Yes, He can. This story of this demoniac whom no man could tame, restored to sanity by a word from Jesus, is here to tell us He can change the heart, that He can accomplish this supreme miracle in the vilest and most desperate of cases. He did it in some desperate cases when He was here on earth. You could have discovered no more difficult cases than those of Zacchus, the woman who was a sinner, and the dying thief. And yet Jesus Christ gave them all a new heart. And He can do the same thing for men still. John Watson tells the story of a barge man giving his experience at a Salvation Army meeting. In his unconverted days he had been addicted to profane swearing. But he heard Christ preached, and this was his subsequent testimony, “I just ‘listed in His army, and look here, lads, I’ve never sworn since, and that was a year ago.” Jesus had given him a clean heart and a clean tongue.

New hearts are what the world wants. And Jesus Christ can give them. He can give them to any one and every one. He can save to the uttermost. And when the new heart is given, everything else follows. “If any man is in Christ, he is a new creature; the old things are passed away; behold, they are become new” (2Co 5:17, R.V.).

Fuente: The Gospel According to St. Mark: A Devotional Commentary

The Wild Man of Gadara

Mar 5:1-20

INTRODUCTORY WORDS

There are several things we wish to suggest, culled from the opening verses of our Scripture.

1. The first phrase: “The other side.” The opening verse says, “And they came over unto the other side of the sea.”

There is, indeed, “This side of the sea.” This side is America. There is the other side of the sea; that is India, Japan, China, Africa, and many needy lands.

Are we doing all our work on this side of the sea? Are we giving all our money to this side of the sea?

2. The second phrase: “The country of the Gadarenes.” Does the country of the Gadarenes not need the Gospel of the Son of God as much as our own country? The Gadarenes may be a people who will not receive the Lord Jesus, but does that excuse us from going to them with the good news? Our Lord says, “Go ye into all the world.” He also says, “To every creature.” Dare we stop, then, until every creature has heard?

3. The third phrase: “Immediately there met Him * * a man.” This third expression shows the wisdom of Christ’s crossing the sea to the other side-“there met Him a man.” Who was he? Where was he?

(1) He was a man of Gadara. He was commonly known as “the demoniac.” If ever a man needed the Gospel, he needed it. Think you that there are not many such men on the other side of the sea? We are appalled at the conditions of the heathen world-millions who have never known of the Gospel, and millions who are undone by sin’s sway and power.

Even now I hear them calling,

Calling, calling, calling, calling;

Come across the sea to help us,

Come across the sea to tell us;

We are falling, falling, falling,

Into death and dark despair;

Make, oh make us, now, your care.

(2) He was a man who met the Master. He met Christ, he sought Him, he welcomed Him. In our land people seem to run away from the Master. We preach Christ unto them and they receive Him not. We plead with them to come to the Saviour, and they spurn our invitation.

If our young preachers, and Christian workers want to preach where there are willing hearts and open minds, they may well go over the sea where men have not had the privileges of the open Bible and the preached Word from their childhood, and who have not hardened their hearts and stiffened their necks.

The land over the sea, the land of the Gadarenes, may not be as pleasant a land as is our land, but it has hearts who will welcome our testimony.

(3) He was a man dwelling in the tombs. That was, indeed, a most unlikely place to find a convert; yet that was the place from whence there came out a man. Some of the greatest Christians of every age have come from the most unlikely places. Some have been born in hovels, raised in shacks, and have never known those nicer benefits of the upper classes.

Christ, after all, came not to call the righteous, but sinners to repentance. He seeks the lost sheep, the prodigal son, the tax collector, the woman with seven demons; the stalwart but godless fisherman. He seeks men in the rough, that He may polish them, and cause them to shine with the luster of a Heavenly glory.

I. NO MAN COULD BIND HIM (Mar 5:3-4)

1. The helplessness of men to stop the sway of sin. Stop and consider the efforts that are daily being put forth to save the lost of this world. Think not that the world does not try to save the world. Of course it does. Every hospital, every rescue home, every temperance society, every reform movement, every court house, and every jail is an effort to save men from their ills, and from the ravages of their sins.

We do not decry all or any of these agencies. We do most solemnly aver that the best they can do is but to temporarily stem the hellward rush of men maddened by sin and crime.

The Gadarenes had bound the demoniac time and again; however, the man, in his seemingly superhuman lunacy, had broken every chain. Poor fellow, what were ropes and chains to him? just so many good, but useless and easily broken strands. No man could bind the man of Gadara, and no man can bind the sinner of your city or of mine.

2. The helplessness of any man to tame him. The reason they could not bind him was because they could not tame him. They had no potions to give him, no antidotes to provide that would cure his malady, and tame his spirit. Say what you will, even had the people of his land been able to bind him, they could not have tamed him. One may build a cage strong enough to confine, a lion, but one may not tame him.

We think of the words of the Lord to Job, “Canst thou draw out leviathan with an hook? * * Will he make many supplications unto thee? * * He esteemeth iron as straw, and brass as rotten wood.”

It is impossible to tame a man who is Satan-driven. When the Ethiopian can change his skin, and the leopard his spots, then can a poor sinner change his heart of shame, and then can men by their own counsels and power give the wicked surcease from sin and its ravages.

II. LIVING ‘MID THE TOMBS (Mar 5:5)

1. Dwelling in the place of death. The Gadarene in the mountains and tombs suggests to us that the men of sin are shorn of comfort and peace.

The fastnesses of the mountains is no place for sustenance. Their rugged peaks and sharp rocks are pastureless and fruitless.

The place of tombs, the graveyards, is no place for the living to dwell. They speak only of sin and its wages, death. They may be beautiful without with fern and flower, but within they are filled with dead men’s bones.

Yet this world is itself only a great graveyard. Men are walking constantly in the shadows of foreboding death. Everything around us says, “It is appointed unto men once to die.”

2. Crying in despair. This is the true picture of the wicked. “There is no peace, saith my God, to the wicked.”

Who can bottle the tears of the Satan-led populace? Who can weigh their burdens and measure their grief?

The earth is filled with aching hearts and weeping eyes. This sad condition is not relegated to the poor and underfed alone. It is just as true of the godless in the homes of wealth and bounty.

3. “Cutting himself with stones.” This seems to stand for the tale of self-chastisement. It is as though a sinner, seeing his estate, seeks to remedy it by self-negation and self-afflictions.

The heathen world abounds in all this, actually. In civilization the same thing is true. There are many who tear their hair, wring their hands, bewail their estate, as though that would amend their sad lot. All this but proves that the lost cannot save themselves. They cannot better their own inner springs of life. They are driven of the devil whither he listeth. They are caught in his nets and are helpless to extricate themselves.

III. TWO VOICES AT WORK (Mar 5:6-7)

1. The first voice: “He ran and worshipped Him.” This is as it should be. A poor sinner seeking a Saviour. A devil-driven sinner, seeking One who alone could set him free.

Peter said on one occasion. “To whom shall we go? Thou hast the Words of eternal life.” This demoniac had no one to help him; no one else to deliver him from his malady, so he sought the Lord with all haste, and fell down and worshiped Him.

2. The second voice: “What have I to do with Thee, Jesus, Thou Son of the Most High God?” This second voice was the voice of the legion of demons who tormented the man of Gadara. Mark his words:

(1) “What have I to do with Thee?” Of course Christ and the demons lived in two different worlds. Everything which concerned them-their ideals and standards of life, their attitudes toward God the Father and to all holy and Heavenly things, were distinct and opposite.

There is no common ground between Christ and Belial. The two cannot walk together and have comradeship.

(2) “Jesus, Thou Son of the Most High God.” It is left to men to deny the Sonship of Jesus Christ our Saviour. The devils believe and tremble. They know and recognize not alone His Deity, but His power.

(3) “I adjure Thee by God, that Thou torment me not.” The demons knew that Christ was stronger than they, and that they, whom no man could tame, were under the power of His command and word. They stood before One, not their equal, but by far their superior, and they feared His might.

IV. THE DEMON’S NAME-LEGION (Mar 5:9)

1. Is there a superfluity of demons? We mean by our query, are there more demons than there are men for them to inhabit? From whence come these spirits of evil? Why do they seek to dwell in men? What is their objective?

Perhaps the best thing for us is to quietly accept the fact of the existence of these demons, and not to try to solve the mysteries that surround their existence. They are here and have been here on this earth for unknown ages. They are unclean in character, and seem to seek to drag down and vitiate everything they touch. They indwell men when men yield their baser natures to their madness.

Demons evidently are under the curse of being disembodied, and they want a body through which they may the better express themselves. Thus they enter into men and seek to operate through them, taking charge of their members, their will, and their mental powers, yea, of all their faculties.

2. Do demons operate in and through men today? Personally, we do not doubt that they do. In our own land there is abundant proof of their villainy. Many men and women are certainly under the sway of a power that lies beyond their own natural self. That human nature is, in itself, depraved and vile, we know; however, a depraved man or woman is the fit subject of these demons who seek to house themselves in the bodies of men.

It is, however, when you go to the darkened lands of heathendom that you find demon-possession most marked. The demons, themselves, are objects of worship. Back of the idols they worship are many demons playing havoc with the people.

V. CURIOSITY DRIVING MEN TO SEE WHAT CHRIST IS DOING (Mar 5:14)

1. The importunity of the demons. They besought the Lord that He would not send them away out of the country, but that they might be allowed to enter into a herd of swine that was nigh. This the Lord granted, and the whole herd of about two thousand entered the swine. The swine, crazed by the entrance of the demons, rushed down a steep place into the water and were drowned.

2. The news soon spread over the city. The keepers of the swine told what was done, and the people noised it abroad. Then the populace, all agog with excitement, went down by the seashore to see what was done.

We feel quite sure that the disaster of the loss of the pigs caused more excitement, than the deliverance of the lunatic.

3. What they saw. They came to see the bodies of the swine floating on the waters of the sea, and being washed up onto the shore, and they found a man seated at the feet of the Lord, clothed and in his right mind.

There follows a striking statement: “And they were afraid.” Afraid of what-of the man who was now sane and clothed? Not at all. They had been afraid of him of old. In the quiet, peaceful face of the one who had been healed there was nothing to fear.

Were they afraid of the dead swine? Nay! They were beyond hurting anyone. Were they afraid of the demons who had been set free, and might seek to do them harm? We think not. They were afraid of Christ-afraid of His power-afraid of the sweep of His authority.

VI. A STRANGE REQUEST (Mar 5:17)

1. They were afraid of Christ. Could it be? Afraid of the Lover of men? Afraid of the One who could deliver them from all the power of sin and Satan and demons? Afraid of the One who came down from Heaven to set the sinner free, to loose the bands of his captivity, to give the spirit of joy to him who was tinder the spirit of heaviness?

Yes, so it is today. Darkness is afraid of light, because men love darkness rather than light. Iniquity is afraid of righteousness, because every evil way is the quest of the flesh.

We dare not sit in judgment against the people of Gadara, for the children of this age are as corrupt as they. The ungodly hug to their hearts the things which make for their undoing. Men do not want to retain God in their knowledge, because men are filled with unrighteousness, fornication, wickedness, maliciousness. They are even haters of God.

2. They besought Christ to depart out of their coast. The plot of their rejection increases in its significance. First they were afraid of Him, now they ask Him to leave them alone.

Once again we need but to look around us to see the very same thing being done in our generation. Multitudes of people will not have this Christ to rule over them. Christ said, “Ye will not come to Me.” Yes, it may be they believe Him not. But why not? There is abundant proof of every kind to satisfy even the most obstinate of men. Plainly stated-men and women in sin, want to be left alone. They will welcome no hand that seeks to rescue them. The masses are saying, “I know not the Lord, neither will I let my sins go.”

3. The Lord quietly went His way. Mar 5:18 says, “And when He was come into the ship.” Yes, they asked Him to go, and He went, Unto this hour the Lord will not force men to be saved. It is still “whosoever will, may come.” Twice in Rom 1:1-32 we read “God gave them up,” and once, “God gave them over.”

VII. THE MAN WHO WAS DELIVERED (Mar 5:18-20)

1. The request of the man of Gadara. He prayed the Lord that he might be with Him. This was a perfectly natural and honorable request. Where is he who, being saved from so great a death, by so great a Saviour, does not want to be with Him!

He, the Lord, is now in Heaven. Yes, and we want to be there with Him. However, the Lord says, “No, not yet: I cannot take you with me now. There are other tasks for you.”

2. The Lord’s command. The man wanted to go with Christ. Christ suffered him not, but said, “Go home to thy friends, and tell them how great things the Lord hath done for thee.”

Perhaps we, too, can hear a similar word. Here it is: “Go ye into all the world, and preach the Gospel.” Every creature must hear. We must go and tell. We must go to the end of the earth, until earth’s last man has heard.

3. Blessed results. A successful heralder is one who can publish abroad what great things the Lord hath done for him. This is theological, because it has to do with what God hath done. It is practical and personal, because it has to do with what the Lord had done for him. It was not mere theory, but blessed fact. Such is the message we need to publish.

The result of the former demoniac’s publishing Christ abroad is thus summed up: “And all men did marvel.” Can we tell something that God has done for us? Real testimony meetings of blessed experiences have never lost their power.

AN ILLUSTRATION

“One Sunday morning as I was preaching a woman kept crying out and I soon realized that she was demon-possessed. We all began to pray for her and as we did, she cried out that she had four demons: ancestral demon, sorcerous demon, dog demon, and pig demon. We continued in prayer alt day and night until she was completely delivered from the power of Satan. In answer to our importunity and earnest prayers her deliverance was so remarkable and miraculous that her whole family has turned to the Lord. They have confessed that a God who could bring such a deliverance as He brought to that woman, must be the true and living God.” (Mrs. Chang, Toowon, Korea.)

“One afternoon a young man came to my office and, with some insolence, asked me to let him have some money. Before answering his request I dealt with him regarding his soul. Finally, he humbly confessed his past sins. For more than two years he had been in prison for having attempted to kill a preacher in Manchuria. Because he was mixed up with Bolshevism, he had incurred a hatred for this preacher, who happens to be a friend of mine; but he had miraculously escaped death from the hands of this wicked man. It was wonderful to be able to lead this man to Christ. His heart was utterly broken as he prayed to the Lord for salvation. Arising from his knees he gave glory to God.”

Fuente: Neighbour’s Wells of Living Water

1

Gadarenes (also called Ger-gesenes) was situated near the eastern shore of the Sea of Galilee, and it was there that Jesus went ashore.

Fuente: Combined Bible Commentary

And they came over unto the other side of the sea, into the country of the Gadarenes.

[Into the country of the Gadarenes.] So also Luke: But Matthew, into the country of the Gergesenes. And, which ought not to be passed over without observation, Mark and Luke, who call it the country of the Gadarenes; make mention only of one possessed person; but Matthew, who calls it the country of the Gergesenes; speaks of two. We know what is here said by commentators to reconcile the evangelists. We fetch their reconciliation from the very distinction of the words which the evangelists use, and that from those conclusions:

I. We say the region of the Gergesenes was of broader extent and signification than the region of the Gadarenes was, and that the region of the Gadarenes was included within it. For whether it were called so from the old Gergashite family of the Canaanites, or from the muddy and clayey nature of the soil, which was called Gergishta by the Jews, which we rather believe; it was of wider extension than the country of the Gadarenes; which denoted only one city, and the smaller country about it, and that belonged to Gadara. But this country comprehended within it the country of Gadara; of Hippo, and of Magdala, if not others also.

II. We say Gadara was a city of heathens, (hence it is less marvel if there were swine among them) which we prove also elsewhere, when we treat of the region of Decapolis.

III. We say there were two possessed persons according to Matthew, one a Gadarene; another coming from some other place than the country of Gadara; namely, from some place in the country of the Gergesenes.

IV. We believe that that Gadarene was a heathen; and that Mark and Luke mentioned only him on set purpose, that so they might make the story the more famous. Any one skilled in the chorography of the land of Israel might understand that the country of the Gadarenes was of heathen possession: they therefore mark him with that name, that it might presently be perceived that Christ now had to do with a heathen possessed person; which was somewhat rare, and except the daughter of the Syrophoenician woman, without any example. Matthew would describe the greatness of the miracle; he therefore mentions two most miserably possessed persons: but Mark and Luke choose out only one; and him more remarkable for this very thing, that he was a Gadarene; and by consequence a heathen. These things, well weighed, do not only confirm the concord between the evangelists, but render the story far clearer. For,

First, It is to be marked that the devil adjures Christ not to “torment” him, Mar 5:7, which is not elsewhere done by him: as though he were without Christ’s jurisdiction among the heathens. And,

Secondly, Christ does not elsewhere ask any about their name, besides this alone, as being of more singular example and story.

Thirdly, The heathen name legion; argues him a heathen concerning whom the story is.

Fourthly, The devils besought him much that he would not send them out of the country; for being among heathens, they thought they were among their own.

Our Saviour, therefore, healed those two in Matthew together, the one, a Gadarene and heathen, and the other from some other place, a Gergesene and a Jew; and that not without a mystery; namely, that there should be comfort in Christ both to Jews and Gentiles, against the power and tyranny of Satan. Of those two, Mark and Luke mention the more remarkable.

Fuente: Lightfoot Commentary Gospels

THESE verses describe one of those mysterious miracles which the Gospels frequently record-the casting out of a devil. Of all the cases of this kind in the New Testament, none is so fully described as this one. Of all the three evangelists who relate the history, none gives it so fully and minutely as Mark.

We see, in the first place, in these verses, that the possession of a man’s body by the devil, was a real and true thing in the time of our Lord’s earthly ministry.

It is a painful fact, that there are never wanting professing Christians who try to explain away our Lord’s miracles. They endeavor to account for them by natural causes, and to show that they were not worked by any extraordinary power. Of all miracles, there are none which they assault so strenuously as the casting out of devils. They do not scruple to deny Satanic possession entirely. They tell us that it was nothing more than lunacy, or frenzy, or epilepsy, and that the idea of the devil inhabiting a man’s body is absurd.

The best and simplest answer to such skeptical objections, is a reference to the plain narratives of the Gospels, and especially to the one before us at this moment. The facts here detailed are utterly inexplicable, if we do not believe Satanic possession. It is notorious that lunacy, and frenzy, and epilepsy are not infectious complaints, and at any rate cannot be communicated to a herd of swine! And yet men ask us to believe, that as soon as this man was healed, two thousand swine ran violently down a steep place into the sea, from a sudden impulse, without any apparent cause to account for their so doing! Such reasoning is the height of credulity. When men can satisfy themselves with such explanations, they are in a pitiable state of mind.

Let us beware of a skeptical and incredulous spirit in all matters relating to the devil. No doubt there is much in the subject of Satanic possession which we do not understand, and cannot explain. But let us not therefore refuse to believe it. The eastern king who would not believe in the possibility of ice, because he lived in a hot country, and had never seen it, was not more foolish than the man who refuses to believe in Satanic possession, because he never saw a case himself, and cannot understand it. We may be sure, that upon the subject of the devil and his power, we are far more likely to believe too little than too much. Unbelief about the existence and personality of Satan, has often proved the first step to unbelief about God.

We see, in the second place, in these verses, what an awfully cruel, powerful, and malicious being Satan is. On all these three points, the passage before us is full of instruction.

The cruelty of Satan appears in the miserable condition of the unhappy man, of whose body he had possession. We read that he dwelt “among the tombs,” that “no man could bind him, no, not with chains”-that no man could tame him-and that he was “always night and day in the mountains, and in the tombs, crying, and cutting himself with stones,” naked, and without clothing. Such is the state to which the devil would bring us all, if he only had the power. He would rejoice to inflict upon us the utmost misery, both of body and mind. Cases like this are faint types of the miseries of hell.

The power of Satan appears in the awful words which the unclean spirit used, when our Lord asked, “What is thy name?” He answered, saying “My name is Legion: for we are many.” We probably have not the faintest idea of the number, subtlety, and activity of Satan’s agents. We forget that he is king over an enormous host of subordinate spirits who do his will. We should probably find, if our eyes were opened to see spirits, that they are about our path, and about our bed, and observing all our ways, to an extent of which we have no conception. In private and in public, in church and in the world, there are busy enemies ever near us, of whose presence we are not aware.

The malice of Satan appears in the strange petition, “send us into the swine.” Cast forth from the man, whose body they had so long inhabited and possessed, they still thirsted to do mischief. Unable to injure any more an immortal soul, they desired leave to injure the dumb beasts which were feeding near. Such is the true character of Satan. It is the bent of his nature to do harm, to kill, and to destroy. No wonder that he is called Apollyon, the destroyer.

Let us beware of giving way to the senseless habit of jesting about the devil. It is a habit which furnishes awful evidence of the blindness and corruption of human nature, and one which is far too common. When it is seemly in the condemned criminal to jest about his executioner, then, and not till then, it will be seemly for mortal man to talk lightly about Satan. Well would it be for us all, if we strove more to realize the power and presence of our great spiritual enemy, and prayed more to be delivered from him. It was a true saying of an eminent Christian, now gone to rest, “No prayer is complete which does not contain a petition to be kept from the devil.”

We see, in the last place, from these verses, how complete is our Lord’s power and authority over the devil. We see it in the cry of the unclean spirit, “I adjure thee by God, that thou torment me not.” We see it in the command, “Come out of the man, thou unclean spirit,” and the immediate obedience that followed. We see it in the blessed change that at once took place in him that was possessed: he was found “sitting, and clothed, and in his right mind.” We see it in the petition of all the devils-“send us into the swine,” confessing their consciousness that they could do nothing without leave. All these things show that one mightier than Satan was there. Strong as the great enemy of man was, he was in the presence of One stronger than he. Numerous as his hosts were, he was confronted with One who could command more than twelve legions of angels. “Where the word of the king is, there is power.” (Ecc 8:4.)

The truth here taught is full of strong consolation for all true Christians. We live in a world full of difficulties and snares. We are ourselves weak and compassed with infirmity. The awful thought that we have a mighty spiritual enemy ever near us, subtle, powerful, and malicious as Satan is, might well disquiet us, and cast us down. But, thanks be unto God, we have in Jesus an almighty Friend, who is “able to save us to the uttermost.” He has already triumphed over Satan on the cross. He will ever triumph over him in the hearts of all believers, and intercede for them that their faith fail not. And He will finally triumph over Satan completely, when He shall come forth at the second advent, and bind him in the bottomless pit.

And now, Are we ourselves delivered from Satan’s power? This after all is the grand question that concerns our souls.-He still reigns and rules in the hearts of all who are children of disobedience. (Eph 2:2.) He is still a king over the ungodly. Have we, by grace, broken his bonds, and escaped his hand? Have we really renounced him and all his works? Do we daily resist him and make him flee? Do we put on the whole armor of God and stand against his wiles? May we never rest till we can give satisfactory answers to these questions. [Footnote: The whole subject of the demoniacs, or cases of Satanic possession recorded in the New Testament, is unquestionably full of deep mystery. The miserable sufferings of the unhappy people possessed -their clear knowledge that our Lord was the Son of God-their double consciousness, sometimes the spirit speaking, sometimes the man-all these arc deep mysteries. And it can hardly be otherwise, We know little of beings that we cannot see or touch. We know nothing of the manner in which a spirit operates on the mind of a creature with flesh and bones like ourselves. We can see plainly that there were many persons possessed with devils during our Lord’s earthly ministry. We can see plainly that bodily possession was something distinct from possession of heart and soul. We can conjecture the reason of their permitted possession-to make it plain that our Lord came to destroy the works of the devil. But we must stop here. We can go no further.

Let us, however, beware of supposing that Satanic possession was entirely confined to our Lord’s time, and that there is no such thing in our own days. This would be a rash and unwarrantable conclusion. Awful as the thought is, there are sometimes cases in asylums for the insane, which, if they are not cases of Satanic possession, approach as nearly to it as possible.-In short I believe the opinion of not a few eminent physicians is clear and decided that Satanic possession still continues, though cases are exceedingly rare.

Of course it would be presumption to handle so fearful a doctrine lightly, and to pronounce positively of any particular person that “he had a devil.” But if such things have been-and the New Testament puts this beyond question-no good reason can be assigned why they should not be again. Human nature is not changed since our Lord was on earth. Satan is not yet bound. Satanic possession is therefore neither impossible nor improbable, though limits may be set to the frequency of it, through the mercy of God.]

Fuente: Ryle’s Expository Thoughts on the Gospels

Mar 5:1. The Gerasenes. The preferable form here. Gergesenes is found in some of the best authorities. The latter is the preferable reading in Luke, although there is good authority for Gerasenes there also. On the locality and in explanation of the cut, see Mat 8:28.

Fuente: A Popular Commentary on the New Testament

This piece of history gives us a very sad relation of a person that was possessed with a legion of devils: we read of few, if any, in the Old Testament, that were thus possessed, but of many in the New Testament. Our Saviour came into the world to destroy the works of the devil; therefore he suffered Satan to enter some human bodies, to show his divine power in casting him out.

Note here, 1. That the evil angels by their fall lost their purity, but not their power; for with God’s permission they have power, not only to enter into men’s bodies, and to possess them, but also to distemper their minds, and drive them to frenzy and madness, causing them to offer violence to their own lives and to do hurt and mischief to their own bodies. Thus did this possessed person here, wounding and cutting himself with stones.

Note, 2. That the reason why the evil angels do not oftener exert their power in doing mischief to the bodies and lives of men, is from the restraining power of God. The devils cannot do all the mischief they would, and they shall not do all they can.

Note, 3. The place where these evil spirits delighted to make their abode; among the tombs or graves, places desolate, forlorn, and solitary, which are apt to breed horror of mind, and give advantage to temptations.

Learn thence, That it is dangerous, and very unsafe, for persons, especially in whom melancholy prevails, to give themselves to solitariness, to frequent desolate and forlorn places, and to affect the being much alone; it giving advantage to Satan to set upon them with powerful temptations. It is better to frequent human society and communion of the saints, by means whereof we may be more and more strengthened and fortified against Satan’s temptations.

Note, 4. That the devils own Christ to be the Son of God, and that he came into the world to be a Saviour, but not a Saviour to them; therefore they cry out, What have we to do with thee, or thou with us? O what an uncomfortable confession and acknowledgment is this, to own Christ to be a Saviour, and at the same time to know that he is none of our Saviour!

Note, 5. That though the devils do own Christ to be the Son of God, and do pay homage and worship, and yield service and subjection to him, as his slaves and vassals, yet it is not a free and voluntary service, but extorted rather, and forced from them by the power of Christ: He worshipped, and cried out, saying, What have I to do with thee?

Note, 6. What a multitude of evil spirits do enter into one man. O the extreme malice and cruelty of the devil against mankind, in that so many evil spirits did at once afflict and torment a single person; even a legion, many thousands of them.

Observe also, The unity and agreement which is amongst these evil spirits in doing mischief: though there was a legion of them in this one person, yet they have all but one name.

Learn, That the very devils have a sort of unity amongst themselves, and in their malice and mischievous designs against mankind they are as one. How happy were it, if good men were as much united in designs and endeavours for the glory of God, as devils conspire and combine against it!

Note, 7. The outcry which the devil makes at the appearance and approach of Christ, Art thou come to torment us before the time?

From thence learn, (1) That there are tortures appointed to the spiritual natures of evil angels.

(2) That the devils are not so full of torment as they shall be. Although they are as full of discontent as they can be, there will be a time when their torments shall be increased, when they shall have their fill of torment. This they know, and accordingly thus they pray, Torment us not before our time; that is, increase not our torments before the appointed time of their increase.

Note, 8. The devil’s request, Not to send them out of the country, ver. 10: for being now among heathens, they thought they were among their own, and not in Christ’s jurisdiction, as being not amongst his people.

Next, for permission and leave to go into the herd of swine.

Where observe, First, The devil’s malice; he will hurt the poor beasts rather than not hurt at all.

Secondly, His powerful restraint; he cannot hurt a pig without permission: Suffer us to enter. Satan’s malice indeed is infinite, but his power is bounded; it is postestas sub postestate, a power under a power. If he could not hurt the swine, much less can he afflict the body or soul of man without leave or licence.

Note, 9. How Satan’s request is yielded to by our Saviour: he permits the devils to enter into the swine; not to satisfy their desire in doing mischief; but, first, to show his power over the devils, that they could do nothing without his permission: next, to show how great the power and malice of the devil would be, if not restrained: and lastly, That the miracle of casting out such a multitude of devils might appear to be the greater.

Learn hence, That sometimes Almighty God, for wise ends and just causes, doth suffer the devil to enjoy his desire in doing hurt and mischief unto the creatures: Jesus said unto them, Go.

Note, 10. What a contrary effect this miracle which Christ wrought had upon these people; instead of believing his divine power, upon the sight of his miraculous healing the possessed, the loss of their swine enrages them, and makes them desire Christ to depart from them. Carnal hearts prefer their swine before their Saviour, and had rather lose Christ’s presence than their worldly profit. So desirous were these Gadarenes to get rid of our Saviour’s company, that they pray and beseech him to depart out of their coasts.

Learn hence, Sad is the condition of such from whom Christ departs; more sad the condition of such who say unto Christ, Depart; but most sad the case of them who pray and beseech Christ to depart from them; which accordingly he did, and we read no more of his return to them.

Note lastly, How desirous the possessed man was to continue with Christ: after he was ocme to himself, he prayed that he might be with him. This he might desire, partly to testify his thankfulness to Christ, partly out of fear of being repossessed again by Satan, or perhaps to have the opportunity of hearing Christ’s doctrine,and seeing his miracles. For such as have once tasted that the Lord is gracious, and experienced the pleasure and profit of Chirst’s company, are very desirous of the continuance of it, and exceeding loth to part with it.

However, our Saviour at this time did not think fit to suffer him, knowing that more glory would redound to God, by publishing the miracle to his friends. Christ expects, after eminent deliverances wrought for us, that we should be the publishers of his praise, and declare to all, far and near, the great things which God hath done for us. Add to this, that our Saviour might not permit this man to be with him to avoid the suspicion of vain-glory; by which he might have given some umbrage, had he carried about with him those upon whom his greatest miracles were wrought.

And lastly, To show that Christ in his absence, as well as when present, is able to protect those that believe and trust in him from the malice of evil spirits.

Fuente: Expository Notes with Practical Observations on the New Testament

Mar 5:1-17. They came into the country of the Gadarenes Called Gergesenes, Mat 8:28. Gadara and Gergasa being towns near each other, and their inhabitants, and those of the country adjacent, taking their name indifferently from either. There met him a man with an unclean spirit Matthew mentions two. Probably this, so particularly spoken of here, was the most remarkably fierce and ungovernable. This whole story is explained at large, Mat 8:28-34. My name is Legion, for we are many But all these seem to have been under one commander, who accordingly speaks, all along, both for them and for himself. They that fed the swine fled, and told it in the city The miracle, issuing in the destruction of the swine, was immediately reported in the town and country by the affrighted keepers, who as they fled had fallen in, it seems, with Jesus and his company, and learned from them the cause of what had happened. And they went out to see what was done Thus the whole people had ocular demonstration of the power of Jesus, and were rendered inexcusable in not believing on him; and they see him that was possessed of the devil sitting At the feet of Jesus, to receive his instructions; and clothed With the raiment that had been given him; and in his right mind Perfectly composed and restored to the use of his reason; and they were afraid Instead of rejoicing that a human being was delivered from so great an evil as had long afflicted him, they were thrown into the utmost consternation, and, being conscious of their wickedness, dreaded the further effects of Christs power, which, probably, if they had not done, they would have offered some rudeness, if not violence, to him.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

LVI.

JESUS HEALS TWO GERGESENE DEMONIACS.

(Gergesa, now called Khersa.)

aMATT. VIII. 28-34; IX. 1; bMARK V. 1-21; cLUKE VIII. 26-40.

b1 And they came to the other side of the sea [They left in the “even,” an elastic expression. If they left in the middle of the afternoon and were driven forward by the storm, they would have reached the far shore several hours before dark], c26 And they arrived at the country of the Gerasenes, which is over against Galilee. a28 And when he was come into the country of the Gadarenes. c27 And when he was come forth bout of the boat, cupon the land [Midway between the north and south ends of the lake, and directly east across the lake from Magdala, was the little city of Gergesa. In front and somewhat to the south of this city Jesus landed. Some sixteen miles away and to the southeast, and seven miles back from the lake, was the well-known city of Gadara. Further on to the southeast, on the borders of Arabia, and at least fifty miles from Gergesa, was the city of Gerasa. The name Gerasenes is, therefore, probably an error of the transcribers for Gergesenes, as Origen suggested. The region is properly called “country of the Gadarenes,” for Gadara was an important city, and the stamp of a ship on its coins suggests that its territory extended to the Lake of Galilee], bstraightway there met him out of the tombs ca certain man out of the city [Gergesa], bwith an unclean spirit, cwho had demons; b3 who had his dwelling in the tombs: cand abode not in any house, but in the tombs. [The sides of the mountain near the ruins of Gergesa are studded with natural and artificial caves which were used as tombs.] band no man could any more bind him, no, not with a chain; 4 because that he had been often bound with fetters and chains, and the chains had been rent asunder by him, and the [344] fetters broken in pieces: and no man had strength to tame him. 5 And always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. [The natural spirit of the man seeking to throw off the dominion of the demons would cry out in agony, and the demons themselves, in their own misery, would use him as a vehicle to express their own grief. It would be hard to imagine a more horrible state] cand for a long time he had worn no clothes, b6 and when he saw Jesus from afar, che cried out, bhe ran cand fell down before him, band worshipped him; 7 and crying out with a loud voice, he saith, {csaid,} What have I to do with thee [on this phrase, see Rom 10:7, Rev 9:1, Rev 9:2, Rev 9:11, Rev 11:7, Rev 17:8, Rev 20:1, Rev 20:3. How these demons escaped from the abyss is one of the unsolved mysteries of the spirit world; but we have a parallel in the releasing of Satan– Rev 20:1-3.] a28b And there met him two possessed with demons, coming forth out of the tombs, exceeding fierce, so that no man could pass by that way. [Matthew tells of two, while Mark and Luke describe only one. They tell of the principal one–the one who was the fiercer. In order to tell of two, Matthew had to omit the name “legion,” which belonged to one; and conversely, Mark and Luke, to give the conversation with one, did not confuse us by telling of two.] 29 And, behold, they cried out, saying, What have we to do with thee, thou Son of God? art thou come hither to torment us before the time? [The judgment-day, the time of punishment and torment– Mat 25:41, 2Pe 2:4, Jud 1:6.] b11 Now there was there aafar off from them bon the mountain side a great herd aof many swine feeding. 31 And the demons besought him, cand they entreated him that he would give them leave to enter into them. asaying, If thou cast us out, send us away into the herd of swine. bthat we may enter into them. 13 And he gave them leave. a32 And he said unto them, Go. And they bthe unclean spirits cthe demons came out of the man, and entered aand went into the swine: and behold, the whole herd rushed down the steep into the sea, {cthe lake,} bin number about two thousand; and they were drowned in the sea. aand perished in the waters. [About a mile south of Khersa a spur of the mountain thrusts itself out toward the lake so that its foot is within forty feet of the water line. This is the only spot on that side of the lake where the mountains come near the water. The slope is so steep and the ledge at its foot so narrow that a herd rushing down could not check itself before tumbling into the water. [346] Skeptics have censured Jesus for permitting this loss of property. God may recognize our property rights as against each other, but he nowhere recognizes them in the realm of nature. What was done to the swine was done by the demons, and the owners had no more right to complain than they would have had if the herd had been carried off by murrain, by flood, or by any other natural cause. All animals have a right to die, either singly or in numbers. The demons evidently did not intend to destroy the swine. Their desire to have live bodies to dwell in shows that they did not. But the presence of the demons in their bodies made the hogs crazy, as it had the demoniac, and they ran the way their noses were pointed at the moment. For discussion of demoniacal possession, see Mar 7:31-37.] cand he went his way, publishing throughout the whole city [Gergesa] how great things Jesus had done for him. band began to publish in Decapolis how great things Jesus had done for him [for the cities which constituted Decapolis, see page 173]: and all men marvelled. 21 And when Jesus had crossed over again in the boat unto the other side, a great multitude was gathered unto him: and he was by the sea. c40 And as Jesus returned, the multitude welcomed him; for they were all waiting for him. [They could see the sail of his boat as he started back.] a1 And he came into his own city. [Capernaum.] [348]

[FFG 344-348]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

Mark Chapter 5

But, in another sense, they are not with Him. They are called to serve, when He quits the scene of His labour. We learn this from the demoniac Legion (chap. 5), delivered from his miserable condition. Man-and Israel in particular-was completely under the power of the enemy. Christ, as to the work of His power, completely delivered the one in whose behalf this power was exercised. He is clothed-not naked-in his right mind, and sitting at the feet of Jesus to hear His words. But the people of the place are afraid, and send Jesus away-what the world has done with Christ; and in the history of the herd of swine we have the picture of Israel after the remnant has been healed. They are unclean, and Satan drives them to destruction. Now, when Jesus departs, he who had personally experienced the mighty effects of His love would have liked to be with Him; but he was to go home and bear testimony to those around him of all that Jesus had done. He was to serve in the absence of Jesus. In all these narratives we see the work and the devotedness of the Servant, but at the same time the divine power of Jesus manifested in this service.

In the circumstances that follow the cure of the demoniac, we find the true position of Jesus portrayed in His work. He is called upon to heal the daughter of Jairus-even as He came to heal the Jews, had that been possible. As He went toward the house of Jairus to perform this work, a poor incurable woman touches the hem of His garment with faith, and is instantly healed. This was the case with Jesus during His passage among the Jews. In the multitude that surrounded Him, some souls through grace touched Him by faith. In truth, their disease was in itself incurable; but Jesus had life in Himself according to the power of God, and faith drew out its virtue by touching Him. Such are brought to acknowledge their condition, but they are healed. Outwardly He was in the midst of all Israel-faith reaped the benefit in the sense of its own need and of the glory of His Person. Now, with respect to the one who was the object of His journey, remedy was unavailing. Jesus finds her dead, but does not miss the object of His journey. He raises her again, for He can give life. Thus too with respect to Israel. On the way, those who had faith in Jesus were healed, incurable as they were in themselves; but in fact, as to Israel, the nation was dead in trespasses and sins. Apparently this put a stop to the work of Jesus. But grace will restore life to Israel in the end. We see the perfect grace of Jesus intercepting the effect of the bad tidings brought from the rulers house. He says to Jairus, as soon as the messenger has told him of his daughters death, and the inutility of troubling the Master any farther, Be not afraid, only believe. In effect, although the Lord restores life to a dead Israel in the end of the ages, nevertheless it is by faith that it takes place. The case of the poor woman, although in its direct application it does not go beyond the Jews, yet applies in principle to the healing of every Gentile who, through grace, is brought to touch Jesus by faith.

This history then gives the character of His service, the manner in which-on account of mans condition-it had to be accomplished.

Fuente: John Darby’s Synopsis of the New Testament

THE DEMONIZED GADERENE

Mat 8:28-34; Mat 9:1; Mar 5:1-21; and Mar 5:26-40. We visited this country of the Gadarenes, which comes down to the northeast coast of this sea; Gergesa, their capital, situated on a beautiful, rich plain, enjoying a handsome view of this beautiful water, as well as the majestic mountains and fertile valleys of the surrounding countries. Matthew says they came to Gergesa, Mark and Luke say they came to the country of Gadara. This is in perfect harmony, as Gergesa was the city and Gadara the country. You must remember that when our Savior bade the temple adieu, the day before He was arrested, He said, Behold, your house is left unto you desolate. Within forty years from the utterance the Roman armies signally verified it. Hence the desolation has been on that country ever since. However, Gadara was a Gentile country; but it was the subject of a terrible Divine retribution, as we will see in this narrative, for rejecting the ministry of Jesus. And they came to the other side of the sea, into the country of the Gadarenes, and a man with an unclean spirit, from the tombs, met Him immediately having come out of the ship, who had his habitation among the tombs; and no one was able to bind him with chains, because frequently he had been bound with fetters and chains, and the chains had been slipped off by him and the fetters torn to pieces, and no one was able to subdue him. Matthew says there were two demoniacs, exceedingly fierce, so no one could pass that way. Mark and Luke speak of but one. Luke says that he wore no clothing. It is a notable fact that raging maniacs have an aversion to wearing clothing, and if possible will tear it off. Mark: And he was all the time, night and day, among the tombs and in the mountains; was crying, and cutting himself with stones. Seeing Jesus a great way off, he ran and fell down before Him, and crying, with a great voice, said, What is there to me and to Thee, O Jesus, the Son of the Most High God? I adjure Thee, in the name of God, that you torment me not; for He said to him, Unclean spirit, come out from the man. Luke says: For a long time he had possessed him, and he was kept bound with fetters and chains; and smashing his fetters, he was driven by the demon into the wilderness. And Jesus asked him, saying, What is thy name? and he said, Legion, because many demons had entered into him. And he continued to exhort Him that He may not command them to depart into the abyss; i.e., the bottomless pit.

God never created the devil, a sinner, nor a snake. The snake originated from the transformation of the Nahash, an intelligent biped, one of the intermediate links between man and the lower animals, and unfortunately used by Satan in the abduction of humanity. Satan is a fallen archangel:

How thou art fallen, O Lucifer, the morning star! (Isa 14:12.)

The term devil is the ordinary cognomen of Satan, demon being the regular epithet applied to those innumerable evil spirits, swarming up out of the bottomless pit and thronging the atmosphere, their highest aspiration being a habitation in some human spirit, as in the case of this Gadarene, into whom a whole legion i.e., ten thousand had crowded together. Nothing is so terrible to these demons as the gloomy dungeons of the bottomless pit. Consequently they importuned Jesus not to send them thither. Originally the intelligences inhabiting the innumerable worlds, constituting the celestial empire, were presumptively all on probation. In the fatal revolt of Lucifer, an immense host, perhaps one-third (Revelation 12), followed the apostate archangel. As this apostasy, in all probability, infected many celestial worlds, we find innumerable hosts of fallen demons roaming round this world, hunting a habitation in some human heart. (Ephesians 6) We have no right to conclude that this Gadarene is the only legionaire in all the earth. It is pertinent to remember how all the demons, with whom Jesus comes in contact, recognize Him. We have no record at what epoch in bygone eternity the angels were created; evidently long before Divinity spoke this world into existence. As Jesus is co-eternal with God Himself, identical with the uncreated Jehovah, the recognition of these demons is doubtless a vivid reminiscence of the bright celestial ages which glided away before the dark period of rebellion and ruin supervened. It is here specified that the legionaire tore his clothing from his person, smashing all the fetters and escaping from all the chains with which they could bind him. The muscular power of these Oriental red men is vastly superior to that of Europeans and Americans. In all probability, he was a natural giant, as were most of the aborigines in that country in the days of Joshua; for you must remember he was not a Hebrew, but a Gentile. It is generally believed that physical strength is located in the muscles. This is a mistake. The muscles are the mere instruments used by the nerves, which are the custodians of physical power. A crowbar is a most potent instrument in the hands of a stalwart man; but left alone, utterly impotent.

I thought the muscles were the custodians of physical strength till, in 1884, a stroke of partial paralysis demonstrated the utter impotency of the muscles without nervous stimuli. From a human standpoint, the exegesis of Samsons paradoxical strength was the induement of the Holy Ghost, who operated through his nerves, thus imparting miraculous physical dynamics. Now remember, this Gadarene had ten thousand demons, ready in a moment to electrify his nerves, thus imparting an incredible muscular power. I have seen epileptics whom it took a half-dozen strong men to manage. You have all witnessed the extraordinary feats of strength and activity performed by maniacs, lunatics, and epileptics. This man was doubtless a combination of them all, so many demons, ready at any moment to turn loose the very galvanic batteries of the pandemonium on their poor victim, thus making them instrumental in the most paradoxical feats of agility and power. Why did he dwell among the tombs? Satan is king of death and hell. He sways his leaden scepter over every graveyard, holding fast every human body in the dark sepulcher, as their souls in the regions of woe. Hence these demons found congeniality among the tombs.

Mar 5:11. And there was at the mountain a great herd of swine, feeding. And all the demons entreated him saying, Send us into the swine, that we may go into them. And Jesus immediately permitted them. And the unclean spirits, having come out, went into the swine, and the herd rushed down a steep place into the sea, and there were about two thousand, and they perished in the sea. These heathen Gentiles set great store on the hog, a notoriously unclean animal, which Gods people were forbidden to raise, heavy interdictions being laid on the eating of the same. When I visited that country last November, our dragoman showed us the mountain traditionally recognized as the pasture of the swine, and the cliff down which the whole herd stampeded into the sea; thus transmitting to us a most monitory lesson against demoniacal possession, which is so common in all ages, the present day being no exception to the rule. Here we see these hogs unhesitatingly choosing suicide rather than demoniacal possession. This verdict of the swine should put millions to the blush this day, who go over the earth, full of demons, and claiming a place among the bon tons of society. And those herding them fled, and proclaimed in the city and in the country; and they came out to see what is that which has been done. And they come to Jesus, and see the demonized man sitting down, clothed, and in his right mind, him who was called Legion; and they were afraid. And those seeing, explained to them how it occurred to the demonized man, and concerning the swine. And they began to entreat Him to depart from their coasts. Luk 8:36 : And those seeing, explained to them how the demonized man was saved; and the whole multitude of the surrounding country of the Gadarenes entreated Him to depart from them, because they were possessed with great fear. Here we have the united testimony of Matthew, Mark, and Luke to the unanimous and importunate verdict of all the Gadarenes, requesting Jesus to leave their country. That this awful and hopeless demoniac had been wonderfully saved, all admitted. But there was another phase to the matter they had lost their swine. Now a pertinent question looks them all in the face. Will they have Jesus or bacon? If they keep Jesus, they can have all of the sick healed, all the devils cast out, all the people saved, soul and body, and turn their country into a little heaven, so they can live on angels food instead of hog and hominy. The popular verdict comes quickly, and without a dissenting voice: they all decide to let Jesus go, and save their bacon to eat and sell for the money.

DOOM OF GADARA

And embarking into the ship, He returned; i.e., went back to Capernaum, the center of His evangelistic work in the North, thus throwing a dark shadow over all of that country of the Gadarenes, which has wrapped it in gloom and withered it with desolation these eighteen hundred years. When I visited that country, with its beautiful, fertile plains, bordering on the sea; majestic, rich mountains, with innumerable valleys and coves all, at the time of our Saviors visit, flourishing as the gardens of the Lord, cultivated by a thriving and enterprising people, whose temporal needs a gracious Providence had most abundantly supplied. So they needed nothing but the Savior, whom, in loving, Fatherly affection, He so kindly sent them. O what a grand introductory He made among them in saving the worst man they had! How all hell rallied to hold their grip tight on Gadara! Jesus comes to all people, even uninvited, thus pitying their blindness and ignorance, and giving all a chance for salvation. But when He turns the light on them, if, instead of rejoicing in it, they prefer darkness, and, like these besotted Gadarenes, even have the impudence to ask Him to leave, He always goes, leaving them to their choice, with the devil and hell, world without end. Jesus saves none against their will; neither does He stay where He is not wanted. When I stood upon the old walls of Gergesa, the capital of Gadara, to which Jesus went, and looked around upon the ruins of the city, without an inhabitant except the wandering Arabs, then on the spot, grazing their herds and flocks, and saw their country, which has lain desolate eighteen hundred years, I saw in panorama, as I look out over the sea, Jesus embarking on the ship, which sails away, appearing smaller and smaller, till she passes out of sight, thus leaving poor Gadara doomed and ruined. How signally has this been verified in the dismal fate of that country! The Gadarenes have literally faded from the face of the earth, not one to be found; their capital desolate, their cities and villages depopulated and destroyed; their country in the hands of the nomadic Bedonins, the wild sons of Ishmael, in reference to whom God said, His hand shall be against every mans hand, and every mans hand against him. They are born robbers. If you would visit the land of Gadara this day, you would need an armed escort to save you from robbery and murder. What a warning to the people who request Jesus to depart from them!

Fuente: William Godbey’s Commentary on the New Testament

Mar 5:9. What is thy name? Our Saviour asked this to show the great power which demons have over men, when permitted of God.

Mar 5:25. A certain woman. See Luk 8:43.

Mar 5:36. Be not afraid, only believe, for there was no fear of the rulers faith exceeding the power of God. Faith should always enlarge itself to the full extent of the promises.

Mar 5:37. He suffered no man to follow him, save Peter, James, and John, and the father and mother. The mourners were not worthy to see the glory, for they laughed at the Saviours saying that the damsel slept. He put out the players or the minstrels, whose peculiar species of music was supposed, by the tender touch of the passions, to soothe the grief and anguish of the family. The use of these were to them proofs that the damsel was really dead.

Mar 5:41. He took the damsel by the hand, and said, Talitha cumi damsel arise. Here he gave proof that he was himself the resurrection and the life, and that the living should listen to that voice in the gospel, which at his pleasure can call the sleeping dead to life.

Mar 5:42. The damsel arose and walked, being twelve years of age, a time of life when the loss of a child is more severely felt by parents. He bade them give her meat, for the miracle was perfect, and health and strength were restored by his word. Yet he enjoined silence on the parents, probably because that was not the proper time to blaze it abroad. See also John 11.

REFLECTIONS.

In addition to what is said on Mat 9:34, we may again fix our eye on the awful case of this gentile demoniac; for there was another in the same place of less note. Whether the punishment was permitted for idolatry, necromancy, and atrocious wickedness, or whether it was inflicted to deter men from the like practices, or from whatever cause, we must regard this man as the most unhappy and miserable of the human kind. And while we pity him, let us not forget the myriads who, in a moral view, are in the same situation. What else but demoniacy, and the work of the devil, is that legion of pride, of wrath, of drunkenness, of blasphemy, and sensual propensities. All these wicked and impetuous passions are but the counterpart of this mans case.

His body was naked, and his flesh was bruised and wounded with stones. Come hither, prodigal, and see thy brother see thyself in this portrait. Thou art naked and poor. Original and moral rectitude is torn away completely from thy character. Thou hast not even the rags and tatters of self-righteousness to cover thy shame. And as to the wounds and scars of vice, they are visible all over thy life and conduct.

This man was often bound with chains, but in the moments of paroxysm he broke them all. This also is thy case. The chain of conscience has been broken, as Samson broke his cords. The chains of penal law, whether human or divine, thou hast broken with triumph. The chains of relative duties thou hast broken with impunity. And the yet stronger chains of vows, promises, and sacred oaths, voluntarily made when smarting for sin, thou hast broken so often that the reckoning is lost.

This man was a terror to the neighbourhood. And ah, sinner, if thou couldst know how pious men tremble at try conduct, and shudder at thy words; if thou couldst hear how they caution their children against thy principles, and against thy company, thou wouldst own that thou art no small terror to virtuous men, and that people fear thee as much as this poor demoniac. He indeed could only hurt their bodies, but thou art feared as the destroyer of the soul.

This man dwelt among the tombs, places famed among the heathens for necromancy, or conversing with the dead. So the profligate character shuns the charms of innocent society for the nocturnal orgies, for the gaming house and the brothel. He cannot bear the charms of day. The conversation and countenance of good men confound him. His only solace is darkness and corruption. He grovels in the mire of vice, and the dregs of the cup are to him the sweetest draught.

This demoniac had great light, and that light was to him the completion of misery. He knew the titles and dignity of the Holy One of God. Hence he is thought to have been an apostate from the jewish religion. Ah, when apostates become prodigals, their misery is extreme. When a mans intellect is strong, his education liberal, his knowledge extensive, and his acquaintance with religion large, he bears the greatest resemblance to the spirit which carries him away. He justifies the awful adage, that none but great minds can be consummately wicked. This man, miserable as he was, deprecated deliverance. He said to Jesus, Art thou come to torment us before the time? I know it was the demons who spake this, and I know it is the carnal and infidel heart of wicked men, which still says to God, Depart from us, for we desire not the knowledge of thy ways. Oh what a singular mercy that Christ stoops to hearken to that better voice in man which hopes, yet hopes to shake off vice, and to become holy. And what a prodigy of grace that we still see prodigals, and the worst of sinners, like this demoniac, clothed and in their right mind, seated at the feet of Jesus. Let us therefore both hope and pray for the worst of men; grace may yet reach their hearts.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

Mar 4:35 to Mar 5:43. Four Wonder-Stories.The stilling of the tempest, the healing of the demoniac and of the woman, and the raising of Jairus daughter form one of the most graphic sections of Mk.s narrative. These stories have clearly been often told, and the evangelist delights to tell them. They seem to rest on unmistakable history. Thus the reference to the other little boats (Mar 4:36) reproduces an insignificant detail that naturally remained in the memory of an eye-witness (cf. Wellhausen). Other details, such as asleep on the cushion (Mar 4:38), or the command to give the little girl something to eat (Mar 5:43), while not beyond the writers power of invention, are still so artless as to point back to genuine tradition. The early character of Mk.s version is apparent from the changes adopted in Mt. and Lk. The suggestion of complaint in the disciples question, carest thou not that we perish? is toned down in Mt. and Lk., while the disciples fear (Mar 4:41) is turned into wonder in the parallels. Similarly, Mk.s story of the raising of Jairuss daughter is incomparably more dramatic and more convincing in its claim to be primitive and historic than Mt.s. In atmosphere and style these stories are undeniably popular. The apparent personification of wind and sea, the description of the demoniac, his association with tombs (demons are recruited from the spirits of the dead), the request of the demon that Jesus should not torture him, which is paralleled in a similar appeal of a vampire to Apollonius of Tyana (see Philostratus, iv. 25), the demand of Jesus to know the demons name (a piece of information necessary for successful exorcism, in the popular view, cf. Gen 32:29*), the evasive answer of the demons, and their supposed transference into the herd of swineall these are elements of beliefs about demons widely held among the common people. How far Jesus shared these beliefs, it is difficult to say. But He did not deny them, and in so far as He adopted them, His attitude cannot safely be explained as due to conscious accommodation on His part. It should be noted that these beliefs determine the way in which such a story as the healing of the demoniac is told. If a sudden movement of the lunatic in the course of healing frightened the pigs, onlookers with such beliefs (and the man himself) would conclude that the demons had taken up a fresh residence and would describe the event accordingly. The Huxley-Gladstone controversy as to our Lords destruction of property would not have been raised on a more critical appreciation of the material offered for discussion (see Gould). Again, the account of the woman (for legends, see Swete) who had suffered much of many physicians and had only grown worse (details omitted by Mt. and softened in Lk.), and the description of her healing by the transference of some mysterious power through physical contact, belong to the circle of ideas current among peasants and humble folk. Perhaps the retention of the original Aramaic words in Mar 5:41 is also in keeping with popular custom. Some of Mk.s phrases, which Lk. avoids, point the same way. Thus, of the expression in Mar 5:23, eschats echei, at the point of death, the grammarian Phrynichus says only the canaille use it. These stories come from men who were neither wise nor noble. They are a tribute to Jesus from lowly minds. Their dramatic power and popular appeal do but emphasize their central interestthe impression they convey of the spirit of Jesus. Particularly in the first and third stories, everything turns on faith. The confidence of Jesus is contrasted with the fearfulness of the disciples. The disciples want of faith is rebuked, the synagogue-rulers sorely-tried faith is encouraged, the womans exercise of faith is rewarded and publicly praised. The memorable acts and utterances of Jesus which make these stories unique, are all concerned with the maintenance of simple trust in Goda trust that triumphs over natural dangers, demonic powers, disease, and even death.

Mar 5:1. The scene of the healing of the demoniac is doubtful. Gerasa is in Arabia and does not suit the circumstances. Gadara, though a district on the south of the Sea of Galilee, has no city and steep place close to the waters edge. Origens preference for Gergesa is probably justified. For description of the most probable site, Kersa, see Thomson, Land and Book, p. 376f.

Mar 5:7. The confessions of the demons become ever more explicit in Mk. The term the most high God suggests that the sufferer was a Gentile (cf. Act 16:17, and note Cumont, Religions Orientales dans le Paganisme Romain, p. 190). The fact that the man is a Gentile may explain why he is sent to evangelize his kinsfolk and neighbours, while others are bidden keep silence.

Mar 5:20. Decapolis (p. 33, Mat 4:25*), the Gentile district known as the Ten Cities, lies southeast of the lake of Galilee. The names of the cities vary in different lists (see Swete).

Mar 5:43. The command to keep the miracle secret could not be carried out, and seems to be a thoughtless addition of a conventional detail by Mk. But it may be that some such request was originally made, to enable Jesus to depart unobserved.

Fuente: Peake’s Commentary on the Bible

Verse 1

The other side; the eastern side, which Jesus visited comparatively seldom. It was about five miles across the lake.

Fuente: Abbott’s Illustrated New Testament

(Mark 5) THE INDIVIDUAL BLESSING OF SOULS

We have seen the perfect Servant sowing the good seed. Now we are permitted to see another form of His service – the dealing with individual souls. In this gracious service we see, not only the spiritual blessing of souls but also divine power overcoming the devil, disease, and death. It thus becomes clear that, in the Person of the Lord, God was present with grace and power to deliver man from the effects of sin; but, even so, man finds the presence of God intolerable.

(Vv. 1-5). In the story of the demoniac we have first brought vividly before us the utter misery of the man under the power of Satan. We see a man “who had his dwelling among the tombs.” Where men dwell, there they die, and hard by their dwellings will ever be found a burying place with its tombs, ever reminding us that this world is under the shadow of death. All Satan’s power is put forth to drive men into death. “The thief cometh not but for to steal, and to kill and to destroy” (Joh 10:10). He would rob us of every spiritual blessing, kill the body, and destroy the soul.

Secondly, the story shows the utter helplessness of man to deliver himself, or others, from the power of Satan. All the efforts to restrain the violence of this poor man, or to tame him were in vain. So today every attempt to restrain evil or reform the flesh entirely fails to deliver the world from its violence and corruption, from the power of Satan, or to change the flesh.

(Vv. 6-13). Thirdly, we learn that though we are ruined and helpless, yet, in the Person of Christ there is One with power and grace to deliver us from all the power of Satan. The poor man is so entirely identified with the unclean spirit that his body is the dwelling place and instrument of the demon, who acts and speaks through the man. But demons have to bow in the presence of One that they know is the Son of God with all power to consign them to their just doom. Men may be ignorant of the glory and authority of Christ, but not so demons. Seeing that at the word of Christ they must come out of the man, they ask that they may be sent into swine. Apparently evil spirits require some natural body through which to act. Having obtained leave, they enter the swine with the result that the destructive malice of the demons is at once seen for in their case there was no restraint that the demons could not at once overcome. Thus the whole herd immediately rushes to destruction.

(Vv. 14-17). Fourthly we learn from this solemn incident that if the power of Satan is terrible to man, the presence of God is intolerable, even when present in power and grace to deliver man. One has said man is “more afraid of Jesus and His grace than of the devil and his works.” The men of the city, coming out “to see what it was that was done” are at once faced with the evidence of the grace and power of Jesus. The man who had long been a trial to the country, they find “sitting, and clothed, and in his right mind.” Beautiful picture of a truly converted soul, delivered from the terrible power of Satan, and brought to rest at the feet of Jesus; no longer naked and exposed to judgment, but clothed, cleared from every charge, justified before God, Christ his righteousness, and in his right mind – reconciled, with all the enmity against God withered up.

Then we read, “They were afraid.” What a comment upon the men of this world! They see the evidence that God had drawn very near, and they were afraid. Guilty man is ever afraid of God. Adam, fallen, was afraid; Israel, at Sinai, were afraid, and the men of Gadara were afraid. It matters not how God comes, whether as a visitor in the Garden of Eden, in majesty at Sinai, or in grace as at Gadara, the presence of God is insupportable to guilty man. Men prefer the demons, the demoniac, and the swine, rather than the Son of God even though He be present in power and grace to deliver man. So we read “They began to pray Him to depart out of their coasts”. Their prayer was answered – He departed.

(Vv. 18-20). Lastly, we see, in striking contrast to the men of this world, that the man that has been so richly blessed desires to be with Jesus. In due time his desire will have a glorious answer, for we know that Christ had died for believers that “we should live together with Him,” and very soon we shall be for ever with the Lord. In the meantime we have the privilege of being for Him in a scene from which He has been rejected. Thus the Lord can say to the man, “Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee. And what was the result? “All men did marvel.” The more we realise our utter ruin under the power of Satan and what Christ has done for us, and the compassion shown toward us, the more we may marvel.

(Vv. 21-23). Underlying the incidents of this chapter there is surely dispensational teaching setting forth the ways of God with Israel and the nations. From the herd driven into the sea, are we not intended to learn that, as the result of the rejection of their Messiah, the Jews were about to be scattered among the sea of nations? In the incident that follows the dying child, do we not see a picture of the condition of the nation morally when the Lord was present? But even as in the end of the story the Lord raised the child from death, so, when He returns to earth He will revive the nation. In the meantime we learn, from the story of the woman, that wherever there are individuals that have faith in Christ they will obtain the blessing.

(V. 24). In the case of the woman the Lord distinguishes between true faith and mere outward profession. Seeing that “much people followed Him and thronged Him,” it might appear that the Lord was surrounded by a number of believing followers. Even so today it might seem as we see religious buildings crowded with professed worshippers of Christ, as we hear the Name of Christ taken upon the lips of men and women of the world in hymns and prayers, and as we hear the Name of Christ attached to the works of men, that there are a vast host of believers in Christ. Indeed, men do so judge, for they speak of themselves as Christians, call their lands Christian countries, and speak of their governments as Christian governments. But does this imply that all are true believers in the Lord Jesus? That all have personal faith in Christ? Alas, no! There is still the great throng of outward profession; and still the Lord distinguishes those who have personal faith in Himself, for we read, “The Lord knoweth them that are His.” The crowd may have been sincere, for they saw the miracles and enjoyed the benefits that they received from Christ, but with no sense of their need of Christ they had no personal faith in Christ. Even so today, people may be quite sincere when they adopt, as they say, the Christian religion. But this outward profession of Christianity – this joining the throng to follow Jesus – will not save the soul, will not settle the question of sins, and death and judgment: will not break the power of sin, or deliver from the corruptions of the flesh and the world and the fear of death.

(V. 25). For true blessing there must be personal faith in the Lord Jesus. In the case of the woman we have this personal touch of faith very blessedly illustrated. First we see that where there is faith there will always be some sense of need of a personal Saviour. The sense of need may vary greatly in different cases, but it will be there.

(V.26). Secondly, not only was she conscious of her need, but she realised the utter hopelessness of her case as far as her own efforts, and the skill of man, were concerned. She had suffered many things of many physicians and had spent all in vain attempts to meet her need.

(Vv. 27-29). Thirdly, faith is not only conscious of need, and our own helplessness to meet the need, but perceives something of the excellency of the Person of Jesus – sees, indeed, that in Him there is grace and power to meet the need. Moreover faith makes a person humble. The needy soul is ready to take the lowly place and to say, like the woman, “If I may but touch the hem of His garment, I shall be whole.” We have not to do some great thing to secure the blessing, that would only pander to our pride, but we are made willing to be nothing and to give Christ all the glory. The virtue is in Christ, not in the faith; the touch of faith secures the blessing by putting us in touch with the One in Whom is all the merit.

(Vv. 30-34). Then we see that the Lord delights to encourage faith. He is not content that the one who has received the blessing should go quietly away. He brings the believer into His own presence there to tell him all the truth. He delights that we should have everything out with Him – that there should be no distance or reserve between Himself and His own.

Lastly, we see the result of getting into the presence of the Lord and having all out with Him. Like the woman we can then go on our way, not trusting in our feelings or in some experience, however real, but with the assurance of His own word. Thus the woman learns from His own lips that she was healed, for He can say, “Thy faith hath made thee whole.”

(Vv. 35-43). While the Lord is dealing with the case of the woman, there comes one from the house of the ruler, saying, “Thy daughter is dead: why troublest thou the Master any further?” This person little knew either the power of His hand or the tender love of His heart. However deep our sorrows, however great our trials, we need not fear to “trouble” the Lord with our burdens. He was here to share our griefs and bear our trials. Entering into the feelings of the poor father, the Lord drops a word of comfort into his heart – “Be not afraid, only believe.” As far as man was concerned the case was manifestly hopeless, the child was dead. But the case was not beyond the reach of Christ. Having dealt with unbelief and put out those who laughed Him to scorn He raised the child and cared for her needs.

Fuente: Smith’s Writings on 24 Books of the Bible

CHAPTER 5

1 Christ delivereth the possessed of the legion of devils, 13 they enter into the swine. 25 He healeth the woman of the bloody issue, 35 and raiseth from death Jairus his daughter.

Ver. 7. I adjure thee by God. Because the devil knew that Christ would grant nothing to his prayers or deserts, he inter-poses the name of God, to which he knew Christ gave the highest reverence. It was as though he said, “I entreat Thee, by the authority of the Divine name, and as far as I can, I constrain Thee, that Thou wilt not cast me out of this body, and banish me to hell.” For this was the greatest torment to a demon.

Ver. 9. My name is Legion; Syriac, our name, &c., adding, by way of explanation, for we are many. A legion contained properly 6666 soldiers. See what is said in Mat 26:53. In this place a certain number is put for an uncertain. Observe, the devil is God’s ape. Hence he imitates God, who is “the Lord of hosts,” that is, of angels. In a like way the devil calls himself legion, because he leads out many companions into line of battle to fight against God and His faithful people. Wherefore me have a right to dread that battle, knowing that their warfare is not with men, but devils, and those many in number, who conspire for their destruction. Therefore they ought to implore the help of God and the holy angels, as Elisha did (2Ki 7:17).

Ver. 25. And a woman which had an issue of blood, &c. This woman was of Csarea Philippi, which was formerly called Dan, and afterwards Paneas. This is the celebrated woman who, being healed by Christ of her issue of blood, erected in memory of so great a benefit that statue to Christ at Csarea Philippi from whose base grew an herb which cured all diseases (Eus. H. E. vii. 14). Julian the Apostate threw the statue down, and set up one of himself in its place. But this was shivered to pieces by lightning, as S. Jerome testifies, and the Tripartite History (l. vi. c. 19). Our innovators, who cast away, burn the relics of the saints, whilst they preserve and venerate the relics of their own leaders, act like Julian the Apostate. For the Zuinglians, or followers of Zuinglius, preserve with great devotion his heart, which was found among the ashes when he was burnt. So says Capito in his Life of Zuinglius.

It is not probable that this woman who had the issue of blood was Martha, the sister of Mary Magdalene, as S. Ambrose thinks (lib. de Salom. c. v.). For Martha lived at Bethany, near Jerusalem, not at Csarea. The Gospel of Nicodemus says that her name was Veronica, the same who gave Christ a handkerchief to wipe the sweat when He was going to be crucified, and on which He left an impression of His face.

Ver. 28. For she said, If I shall touch but His garment, I shall be whole. Matthew (Mat 9:20), instead of garment, has the hem of His garment. This hem was a fringe of threads attached to the bottom of the robe, of a hyacinth or violet colour, which God commanded the Jews to wear, that it might put them continually in mind of God’s precepts and of heaven itself. This Christ wore, according to the law, as a mark that He belonged to the Jewish race and religion.

There is here an example and proof of the use and efficacy of holy relics. For of such a nature was the hem or fringe of Christ which healed her that had the issue of blood. Calvin replies that the woman was superstitious, and that a certain amount of superstition was mingled with what she did. But Christ and Mark refute this; for they ascribe her healing not to superstition, but to her faith, and commend her for it. For in the 30th verse it is said, And Jesus, immediately knowing in Himself that virtue was gone out from Him (de illo), i.e., from (de) His fringe. And 34, Daughter, thy faith hath saved thee, go in peace. Rightly says S. Hilary, “Like as the Author of nature has given to a magnet the power of attracting iron, so did Christ give to His garment the power of healing her who touched in faith.” And if it were so with a garment, how much more with the Eucharist? Hence S. Gorgonia was healed of a severe disease by touching the Eucharist. (See Nazianzen, Orat. 11.) So, too, was S. Catherine of Sienna, and many others. (See Salmeron, tom. 6, tract. 15.)

Tropologically: The issue of blood, says Bede, is fleshly delight, as gluttony, luxury. The most pure flesh of Christ heals these when piously received in the Eucharist.

Ver. 30. And Jesus . . . had gone out of Him, and had healed her; not as if any quality had gone out from Christ’s hem, or as if this virtue had gone from place to place, from the hem into the woman who had the issue of blood, but by reason of the effect which it produced in the woman. For the virtue abiding in Christ wrought the effect of healing in the woman. Like as, saith Theophylact, the learning of doctors is said to be communicated to their disciples, when, nevertheless, the learning itself remains in the doctors, and produces its effect only, that is, a like knowledge in the disciples.

Observe, this virtue of healing and working miracles conferred by the Word upon the humanity of Christ, was not a physical quality. For that would have been infinite, as having divine and infinite efficacy, of which the humanity of Christ was not capable, being created. But it was a moral quality, that is to say, an instrumental virtue. For the humanity of Christ did these things as an instrument of the divinity.

Who hath touched My garments? Christ asks this question, says Bede, that the healing which He had given to the woman, being declared and made known, might advance in many the virtue of faith, and draw them to believe in Christ.

Ver. 33. But the woman fearing and trembling, knowing what was done in her, came and fell down before Him, and told Him all the truth. Fearing and trembling, not because she had been guilty of an act of superstition, as Calvin would have it, but because she had approached secretly, and, unclean, had touched Christ the clean, and had, as it were, stolen a gift of healing from Christ without His knowledge. Therefore she was afraid lest Christ should rebuke her, or lest He should recall the benefit, or afflict her with a worse evil. Hence it is plain that she had not perfect faith and hope in Christ, or she would not have thought that she could be hid from Him, nor would she have been afraid of Him. Wherefore Christ said, to reassure her, Daughter, be of good courage, as Matthew says.

Ver. 34. But He said to her, Daughter, thy faint hath made thee whole. Christ here confirms the healing which had been conferred upon this trembling woman. It was as though He said to her, “Not My mere fringe, which with great faith of obtaining, healing thou hast touched, hath saved thee, but chiefly My omnipotence, but secondarily thine own faith. For this, either as a disposition or a meritorious cause, has delivered thee from the issue of blood, which deliverance I ratify and confirm.”

Go in peace. For God dwells in peace, that she may know that she is cleansed from her sins. For whom Christ healed in body, He likewise sanctified in soul.

Ver. 39. The damsel is not dead, but sleepeth. For although she is really dead, yet she shall be forthwith awakened by Me from death as from sleep. Or, as the Scholiast in S. Jerome says, “To you she is dead, to Me she sleepeth.”

Talitha cumi. In Hebrew a boy is called ieled, for which the Syrians and Chaldeans say tali, from whence comes the feminine talitha, that is, girl. Cumi means arise, that she being dead should arise from the bed. Moreover, that Mark might give greater emphasis, and express the sense of one who called and commanded, he added, I say unto thee, as S. Jerome says.

Ver. 42. And immediately the damsel rose up and walked, that she might show she was alive. Mystically, as Bede says, “The soul, when raised from sin, ought not only to arise from the filth of its wickedness, but should advance in good works.”

Ver. 43. And commanded that something should be given her to eat, that He might show that she not only had arisen, but was in good health and hungry. For boys and girls are wont, when they awake out of sleep, if they are well and strong, to ask for food. And death was to her in the place of sleep, as Christ says in the 39th verse. (Top )

1Zuinglius fell in battle. Does Lapide refer to his body being burnt after his death?-(Trans.) (Back to the place )

Fuente: Cornelius Lapide Commentary