Bible Commentaries
Mark 5

Verses 1-43

V 1-20 Expulsion of the Demons In Gerasa; cf.Matthew 8:28-34; Luke 8:26-39—Once again it is noteworthy that Mark’s account of this and the subsequent incidents, 21-43, is characterized by touches of realism and graphic detail which immediately suggest that the evangelist’s information came from an eye-witness. 1. ’And they came to the opposite shore of the lake, in the territory of the Gerasenes’. Instead of Gerasenes, which is the best supported reading in Mk. some witnesses to the text read Gadarenes (cf.Matthew 8:28) or Gergesenes (cf. Luke 8:26). The latter reading is most probably an emendation due to Origen (cf. PG 14270). While it is clear that the cure of the demoniac was performed on the eastern shore of the lake, the place has not been identified with certainty. It is unlikely that the name ’Gerasenes’ should be connected with the well-known city of the Decapolis called Gerasa (modern Jerash) which lies some 30 m. to the SE. in Transjordan. It has been suggested, however, that the territory of Gerasa reached the lake shore and that the lake side inhabitants were therefore called Gerasenes. But the town to which the Gerasenes belonged was evidently close to the lake; cf. 5:4; Luke 8:27. At the place called Moqâ Edlô on the eastern shore a steep descent comes to within a short distance of the water’s edge, 13. In the vicinity there are numerous caves which may have been used as tombs, 3. About a mile north of Moqâ Edlô there is a place called Kursi. It is probable that this name should be traced back to the Aramaic form of Gerasa and that the present Kursi indicates the site of the town of the Gerasenes; cf. Lagrange, Saint Marc, 132-6.

2-8. We have here a particularly striking manifestation of Christ’s power over the demons. The possessed man, who was previously uncontrollable and had doubtless rushed out to molest Christ and those with him, Matthew 8:28, was now subdued and prostrated himself, 6, before our Lord, who commanded the unclean spirit to depart from him. The demon, dismayed at the destruction of his malignant tyranny over men, 3:23-27, adjured Jesus not to torment him before the time’, Matthew 8:29—’not to command them to go into the abyss’, Luke 8:31. This appeal appears to reflect the belief that demons were allowed to roam the world to harass and tempt men till the day of judgement. Some commentators are of opinion that the ’torment’ is the deprivation of the malicious pleasure which the demons derived from harassing those who were possessed. ’Son of God Most High’ was not a current Messianic title. The demon evidently recognized the exceptional dignity and superior power of Christ. It would seem, however, that he did not yet know the full significance of the title ’Son of God’ as applied to Christ. If he had understood he would not have adjured Christ by God, as by One who was Christ’s superior. ’Most High’ was the name given to the God of the Jews by Gentiles who did not know his real name; it was also used by the Jews to emphasize the transcendence of their God.

9-10. The Roman legion numbered up to 6,000 men. Here the word signifies a very large number and suggests the power of Satan. But despite their numbers, the demons are compelled to beg Christ not to drive them from the district.

11-13. The inhabitants of the territory east of the Lake of Galilee were mostly pagans (cf. Jos., B.J. 2, 18, 5), and, consequently, unaffected by Jewish traditions or by the declarations of the Mosaic Law, Leviticus 11:7; Deuteronomy 14:8, that-swine were unclean animals. The loss which Christ permitted the demons to inflict on the owners of the swine should be judged in the same way as other material losses and afflictions which God permits for a higher purpose. The inhabitants of the district were rid of the malignant power of Satan, and were granted an exceptional opportunity of coming to recognize Christ as the divine envoy who would liberate souls as well as bodies from the dominion of Satan.

14-17. Consideration of the loss which they had suffered outweighed even the evidence of the miracle, and the inhabitants asked Christ to leave their territory.

18-20. The man who had been freed from the demon was probably a pagan. His presence among Christ’s immediate followers would have given the Scribes and Pharisees an opportunity to arouse opposition to the public ministry among the Jews. Moreover, Christ had a special mission for this man to his own people. By making known to them how great things Jesus had done for him, he would arouse their interest in the Person and mission of Christ, thus preparing them for the message of salvation. The proclamation of Christ’s wonderworking power among the pagan inhabitants of the Decapolis did not involve the risks of political upheavals which were to be feared among the Jews; cf. 1:25, 34; 3:12.

21-43 The Daughter of Jairus and the Woman with the Issue of Blood; cf.Matthew 9:18-26; Luke 8:40-56—Both incidents illustrate the importance of unwavering faith in Christ.

21. ’And when Jesus had again crossed in the boat to the other side’, to the western shore, the crowds gathered to him with an eagerness which is in striking contrast to the attitude of the Gerasenes.

22. Jairus was either the chief official who presided at synagogue services or one of the elders who were responsible for the administration of the synagogue.

25-29. The disorder of normal menstruation from which this woman was suffering made her legally unclean, Leviticus 15:25. It would have been embarrassing for her to tell her affliction to Christ in the presence of the crowd. The people might have driven away and ill-treated one who exposed them to the danger of contracting legal defilement. Consequently, she had recourse to this means whereby she hoped to secure the benefit of Christ’s miraculous power without being observed. The Gospels mention other cases where cures were sought by touching Christ. 3:10, or his garments, 6:56; Matthew 14:36.

30-34. Jesus knew ’that power had gone forth from him’; he was aware that the miracle had been performed. The question ’Who hath touched my garments?’ was intended to make it clear to the woman that she had not obtained the cure as a magical result of contact with Christ’s garment without his knowledge or consent. The miracle was granted in answer to the faith of which she had given such striking proof. Christ, of course, knew by supernatural knowledge who had touched him. His action in looking round ’to see her who had done this’, and the question in 30b are to be understood in the light of his experimental knowledge. He had assumed a real human nature at the Incarnation and, by the use of his senses and intelligence, acquired knowledge experimentally in the same way as other men.

35-36. The messengers did not think that Jesus could restore the girl to life. Jesus, however, reassured Jairus; all will be well if his faith remains unshaken.

37. These were the three Apostles who were privileged to be witnesses of the glory of Christ at the Transfiguration, and were also his companions at the Agony.

38. The ’tumult’ was caused by the lamentation of relatives and neighbours together with the cries of the professional mourners.

39-40. The girl was really dead, as the mockery of the listeners shows, but her death is likened to sleep’ because she was about to be restored to life.

41. Mark alone gives the actual Aramaic words ?elî?a, ’maiden’, qûmî ’arise’ spoken by our Lord.

43. Christ again imposed silence on the witnesses of the miracle. The time was not yet ripe for the fulfilment of his command: ’For there is nothing hidden that shall not be made known, and nothing has been kept secret but in order that it should be brought to light’, 4:22.