Mark 5:2

Syriac Peshitta (NT Only)

ܘܟ݂ܰܕ݂ ܢܦ݂ܰܩ ܡܶܢ ܣܦ݂ܺܝܢ݈ܬ݁ܳܐ ܦ݁ܓ݂ܰܥ ܒ݁ܶܗ ܡܶܢ ܒ݁ܶܝܬ݂ ܩܒ݂ܽܘܪܶܐ ܓ݁ܰܒ݂ܪܳܐ ܕ݁ܺܐܝܬ݂ ܒ݁ܶܗ ܪܽܘܚܳܐ ܛܰܢܦ݂ܬ݂ܳܐ ܀

Bible Verse Review
  from Treasury of Scripure Knowledge

out: Isaiah 65:4, Luke 8:27

a man: Matthew gives a brief account of two demoniacs who were dispossessed on this occasion; but Mark and Luke omit the mention of one - who was perhaps not so remarkable. That these wretched men were not merely mad, as some suppose, but really possessed of evil spirits, appears clearly from the language employed, as well as from the narrative itself. Matthew expressly affirms that they were "possessed with devils," or demoniacs, הבילןםיזןלוםןי [Strong's G1139]; Mark says he had "an unclean spirit," i.e., a fallen spirit; and Luke asserts, that he "had devils (or demons) a long time," and was called Legion, "because many devils were entered into him." With supernatural strength the demons burst asunder the chains and fetters with which he was bound; they address Christ as the "Son of the most high God;" they beseech him to suffer them to enter into the swine; and when he had given them leave, they "went out and entered into the swine," etc.

with: Mark 5:8, Mark 1:23, Mark 1:26, Mark 3:30, Mark 7:25, Luke 9:42

Reciprocal: Matthew 4:24 - possessed Matthew 8:28 - coming

Gill's Notes on the Bible

And when he was come out of the ship,.... As soon as he was landed,

immediately there met him out of the tombs, a man with an unclean spirit. The Jews have a notion, that a man by dwelling among the tombs, becomes possessed with an unclean spirit: hence they say of one that seeks to the dead, or a necromancer o, this is he that starves himself, and goes "and lodges in the tombs"; עליו רוח טומאה

כדי שתשרה, "that so an unclean spirit may dwell upon him": which notion may arise from unclean spirits hurrying persons possessed by them, unto such places; partly for the terror, both of themselves and others; and partly to possess the minds of men with a persuasion, that they have power over the dead, and which is very great in such places. This case is the same with that, which is mentioned in Matthew 8:28 as appears partly from its following the storm, from which the disciples had a remarkable deliverance; and partly from the country, in which this affair happened; for the country of the Gergesenes, and of the Gadarenes, is the same, as has been observed; only it is called by different names, from two principal places in it: as also from various circumstances in this relation; as the character of the possessed being exceeding fierce, dwelling among the tombs, and coming out from thence; the expostulation of the devil with Christ, and adjuration not to torment him; his entreaty to go into the herd of swine, and the leave he had; the destruction of the swine in the sea; the fear and flight of the swine herds; the report they made to their masters and others; and the request of the people in general to Christ, that he would depart out of their coasts. And though Matthew makes mention of two that were possessed, and Mark but of one, there is no contradiction in the one to the other; for Mark does not say there were no more than one; had he, it would have been a glaring contradiction to the other evangelist; but as he has put it, there is none, and it creates no difficulty: wherefore the Jew p has no reason to object this as he does, as if the evangelists clashed with one another; and Mark may only take notice of this one, because he was the fiercest of the two, and had the most devils in him, having a legion of them; and because the conversation chiefly passed between Christ and him; and because the power of Christ was more manifestly seen in the dispossession of the devils out of him.

o T. Bab. Sanhedrin, fol. 65. 2. Nidda, fol. 17. 1. & Chagiga, fol. 3. 2. p Jacob Aben Amram, porta veritatia, No. 1028. apud Kidder's Demonstr. of the Messiah, par. 3. p. 51.

Barnes' Notes on the Bible

See this account of the demoniacs fully explained in the notes at Matthew 8:28-34.

Mark 5:4

He had been often bound with fetters and chains - Efforts had been made to confine him, but his great strength - his strength increased by his malady - had prevented it. There often appears to be a great increase of strength produced by insanity, and what is here stated in regard to this maniac often occurs in Palestine and elsewhere now. Dr. Thomson (“The Land and the Book,” vol. i. p. 213) says respecting this case: “There are some very similar at the present day - furious and dangerous maniacs, who wander about the mountains, and sleep in tombs and caves. In their worst paroxysms they are quite unmanageable and prodigiously strong.” Luke 8:27 says of him that “he were no clothes,” or that he was naked, which is also implied in the account in Mark, who tells us that after he was healed he was found “clothed and in his right mind,” Mark 4:15. This is often a striking characteristic of insanity. Dr. Pritchard (on “Insanity,” p. 26) quotes from an Italian physician’s description of raving madness or mania: “A striking and characteristic circumstance is the propensity to go quite naked. The patient tears his clothes to tatters.” So Dr. Thomson (“The Land and the Book,” vol. i. p. 213) says: “It is one of the most common traits in this madness that the victims refuse to wear clothes. I have often seen them absolutely naked in the crowded streets of Beirut and Sidon. There are also cases in which they run wildly about the country and frighten the whole neighborhood. These poor wretches are held in the greatest reverence by Muslims, who, through some monstrous perversion of ideas, believe them to be inspired and peculiarly holy.”

Mark 5:5

Cutting himself with stones - These are all marks of a madman - a man bereft of reason, a wretched outcast, strong and dangerous. The inspired penman says that this madness was caused by an unclean spirit, or by his being under the influence of a devil. That this account is not irrational, see the notes at Matthew 4:24.

Mark 5:6

Worshipped him - Bowed down before him; rendered him homage. This was an acknowledgment of his power, and of his control over fallen spirits.

Mark 5:9

My name is Legion - See the notes at Matthew 8:29.

Mark 5:15

Sitting, and clothed, and in his right mind - There could be no doubt of the reality of this miracle. The man had been well known. He had long dwelt among the tombs, an object of terror and alarm. To see him all at once peaceful, calm, and rational, was proof that it was the power of God only that had done it.

They were afraid - They were awed, as in the presence of God. The word does not mean here that they feared that any evil would happen to them, but that they were affected with awe; they felt that God was there; they were struck with astonishment at what Jesus had done.

Mark 5:19

Jesus suffered him not - Various reasons have been conjectured why Jesus did not suffer this man to go with him. It might have been that he wished to leave him among the people as a conclusive evidence of his power to work miracles. Or it might have been that the man feared that if Jesus left him the devils would return, and that Jesus told him to remain to show to him that the cure was complete, and that he had power over the devils when absent as well as when present. But the probable reason is, that he desired to restore him to his family and friends. Jesus was unwilling to delay the joy of his friends, and to prolong their anxiety by suffering him to remain away from them.

Mark 5:20

In Decapolis - See the notes at Matthew 4:25.

How great things ... - This was the natural expression of right feeling at being cured of such a calamity. So the desire of sinners freed from sin is to honor Jesus, and to invite the world to participate in the same salvation, and to join them in doing honor to the Son of God. Compare Psalms 66:16.

Clarke's Notes on the Bible

Verse Mark 5:2. A man with an unclean spirit — There are two mentioned by Matthew, who are termed demoniacs. Mark 1:23; Mark 1:23.