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Teks -- Mark 5:1-43 (NET)

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Konteks
Healing of a Demoniac
5:1 So they came to the other side of the lake, to the region of the Gerasenes. 5:2 Just as Jesus was getting out of the boat, a man with an unclean spirit came from the tombs and met him. 5:3 He lived lived among the tombs, and no one could bind him anymore, not even with a chain. 5:4 For his hands and feet had often been bound with chains and shackles, but he had torn the chains apart and broken the shackles in pieces. No one was strong enough to subdue him. 5:5 Each night and every day among the tombs and in the mountains, he would cry out and cut himself with stones. 5:6 When he saw Jesus from a distance, he ran and bowed down before him. 5:7 Then he cried out with a loud voice, “Leave me alone, Jesus, Son of the Most High God! I implore you by God– do not torment me!” 5:8 (For Jesus had said to him, “Come out of that man, you unclean spirit!”) 5:9 Jesus asked him, “What is your name?” And he said, “My name is Legion, for we are many.” 5:10 He begged Jesus repeatedly not to send them out of the region. 5:11 There on the hillside, a great herd of pigs was feeding. 5:12 And the demonic spirits begged him, “Send us into the pigs. Let us enter them.” 5:13 Jesus gave them permission. So the unclean spirits came out and went into the pigs. Then the herd rushed down the steep slope into the lake, and about two thousand were drowned in the lake. 5:14 Now the herdsmen ran off and spread the news in the town and countryside, and the people went out to see what had happened. 5:15 They came to Jesus and saw the demon-possessed man sitting there, clothed and in his right mind– the one who had the “Legion”– and they were afraid. 5:16 Those who had seen what had happened to the demon-possessed man reported it, and they also told about the pigs. 5:17 Then they asked Jesus to leave their region. 5:18 As he was getting into the boat the man who had been demon-possessed asked if he could go with him. 5:19 But Jesus did not permit him to do so. Instead, he said to him, “Go to your home and to your people and tell them what the Lord has done for you, that he had mercy on you.” 5:20 So he went away and began to proclaim in the Decapolis what Jesus had done for him, and all were amazed.
Restoration and Healing
5:21 When Jesus had crossed again in a boat to the other side, a large crowd gathered around him, and he was by the sea. 5:22 Then one of the synagogue rulers, named Jairus, came up, and when he saw Jesus, he fell at his feet. 5:23 He asked him urgently, “My little daughter is near death. Come and lay your hands on her so that she may be healed and live.” 5:24 Jesus went with him, and a large crowd followed and pressed around him. 5:25 Now a woman was there who had been suffering from a hemorrhage for twelve years. 5:26 She had endured a great deal under the care of many doctors and had spent all that she had. Yet instead of getting better, she grew worse. 5:27 When she heard about Jesus, she came up behind him in the crowd and touched his cloak, 5:28 for she kept saying, “If only I touch his clothes, I will be healed.” 5:29 At once the bleeding stopped, and she felt in her body that she was healed of her disease. 5:30 Jesus knew at once that power had gone out from him. He turned around in the crowd and said, “Who touched my clothes?” 5:31 His disciples said to him, “You see the crowd pressing against you and you say, ‘Who touched me?’” 5:32 But he looked around to see who had done it. 5:33 Then the woman, with fear and trembling, knowing what had happened to her, came and fell down before him and told him the whole truth. 5:34 He said to her, “Daughter, your faith has made you well. Go in peace, and be healed of your disease.” 5:35 While he was still speaking, people came from the synagogue ruler’s house saying, “Your daughter has died. Why trouble the teacher any longer?” 5:36 But Jesus, paying no attention to what was said, told the synagogue ruler, “Do not be afraid; just believe.” 5:37 He did not let anyone follow him except Peter, James, and John, the brother of James. 5:38 They came to the house of the synagogue ruler where he saw noisy confusion and people weeping and wailing loudly. 5:39 When he entered he said to them, “Why are you distressed and weeping? The child is not dead but asleep.” 5:40 And they began making fun of him. But he put them all outside and he took the child’s father and mother and his own companions and went into the room where the child was. 5:41 Then, gently taking the child by the hand, he said to her, “Talitha koum,” which means, “Little girl, I say to you, get up.” 5:42 The girl got up at once and began to walk around (she was twelve years old). They were completely astonished at this. 5:43 He strictly ordered that no one should know about this, and told them to give her something to eat.
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Decapolis a large region south of the Sea of Galilee mainly east of the Jordan
 · Gadarene an inhabitant of the region around the town of Gadara, some 10 km SE of the Sea of Galilee (IBD)
 · Gerasene the inhabitants of the town (and region) of Gadara/Gerasa
 · Jairus a synagogue official whose daughter was healed by Jesus
 · James a son of Zebedee; brother of John; an apostle,a son of Alpheus; an apostle,a brother of Jesus; writer of the epistle of James,the father (or brother) of the apostle Judas
 · John a son of Zebedee; younger brother of James; the beloved disciple of Christ,a relative of Annas the high priest,a son of Mary the sister of Barnabas, and surnamed Mark,the father of Simon Peter
 · Peter a man who was a leader among the twelve apostles and wrote the two epistles of Peter


Topik/Tema Kamus: Jesus, The Christ | JESUS CHRIST, 4C1 | Miracles | Jairus | MARK, THE GOSPEL ACCORDING TO, 2 | JAIRUS (2) | Devil | Gergesa | Gadarenes | Demons | DEMONIACS | Swine | James | Children | Daemoniac | Bleeding, Subject to | Legion | Decapolis | SYNAGOGUE | Testimony | selebihnya
Daftar Isi

Catatan Kata/Frasa
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

Catatan Kata/Frasa
Poole , Lightfoot , Haydock , Gill

Catatan Ayat / Catatan Kaki
NET Notes , Geneva Bible

Catatan Rentang Ayat
Maclaren , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Mar 5:1 - The Gerasenes The Gerasenes ( tōn Gerasēnōn ). Like Luk 8:26 while Mat 8:28 has "the Gadarenes."The ruins of the village Khersa (Gerasa) probably point to th...

The Gerasenes ( tōn Gerasēnōn ).

Like Luk 8:26 while Mat 8:28 has "the Gadarenes."The ruins of the village Khersa (Gerasa) probably point to this site which is in the district of Gadara some six miles southeastward, not to the city of Gerasa some thirty miles away.

Robertson: Mar 5:2 - Out of the boat Out of the boat ( ek tou ploiou ). Straightway (euthus ) Mark says, using the genitive absolute (exelthontos autou ) and then repeating autōi a...

Out of the boat ( ek tou ploiou ).

Straightway (euthus ) Mark says, using the genitive absolute (exelthontos autou ) and then repeating autōi associative instrumental after apēntēsen . The demoniac greeted Jesus at once. Mark and Luk 9:27 mention only one man while Matthew notes two demoniacs, perhaps one more violent than the other. Each of the Gospels has a different phrase. Mark has "a man with an unclean spirit"(en pneumati akathartōi ), Mat 8:28 "two possessed with demons"(duo daimonizomenoi ), Luk 8:27 "one having demons"(tis echōn daimonia ). Mark has many touches about this miracle not retained in Matthew and Luke. See notes on Mat 8:28.

Robertson: Mar 5:3 - No man could any more bind him, no, not with a chain No man could any more bind him, no, not with a chain ( oude halusei oudeis edunato auton dēsai ). Instrumental case halusei , a handcuff (a priva...

No man could any more bind him, no, not with a chain ( oude halusei oudeis edunato auton dēsai ).

Instrumental case halusei , a handcuff (a privative and luō , to loosen). But this demoniac snapped a handcuff as if a string.

Robertson: Mar 5:4 - Often bound Often bound ( pollakis dedesthai ). Perfect passive infinitive, state of completion. With fetters (pedais , from peza , foot, instep) and chains, bou...

Often bound ( pollakis dedesthai ).

Perfect passive infinitive, state of completion. With fetters (pedais , from peza , foot, instep) and chains, bound hand and foot, but all to no purpose. The English plural of foot is feet (Anglo-Saxon fot , fet ) and fetter is feeter .

Robertson: Mar 5:4 - Rent asunder Rent asunder ( diespāsthai ). Drawn (spaō ) in two (diȧ same root as duo , two). Perfect passive infinitive.

Rent asunder ( diespāsthai ).

Drawn (spaō ) in two (diȧ same root as duo , two). Perfect passive infinitive.

Robertson: Mar 5:4 - Broken in pieces Broken in pieces ( suntetriphthai .) Perfect passive infinitive again, from suntribō , to rub together. Rubbed together, crushed together. Perhaps ...

Broken in pieces ( suntetriphthai .)

Perfect passive infinitive again, from suntribō , to rub together. Rubbed together, crushed together. Perhaps the neighbours who told the story could point to broken fragments of chains and fetters. The fetters may have been cords, or even wooden stocks and not chains.

Robertson: Mar 5:4 - No man had strength to tame him No man had strength to tame him ( oudeis ischuen auton damasai ). Imperfect tense. He roamed at will like a lion in the jungle.

No man had strength to tame him ( oudeis ischuen auton damasai ).

Imperfect tense. He roamed at will like a lion in the jungle.

Robertson: Mar 5:5 - He was crying out, and cutting himself with stones He was crying out, and cutting himself with stones ( ēn krazōn kai katakoptōn heauton lithois ). Further vivid details by Mark. Night and day h...

He was crying out, and cutting himself with stones ( ēn krazōn kai katakoptōn heauton lithois ).

Further vivid details by Mark. Night and day his loud scream or screech could be heard like other demoniacs (cf. Mar 1:26; Mar 3:11; Mar 9:26). The verb for cutting himself occurs here only in the N.T., though an old verb. It means to cut down (perfective use of katȧ ). We say cut up , gash, hack to pieces. Perhaps he was scarred all over with such gashes during his moments of wild frenzy night and day in the tombs and on the mountains. Periphrastic imperfect active with ēn and the participles.

Robertson: Mar 5:6 - Ran and worshipped Ran and worshipped ( edramen kai prosekunēsen ). "At first perhaps with hostile intentions. The onrush of the naked yelling maniac must have tried ...

Ran and worshipped ( edramen kai prosekunēsen ).

"At first perhaps with hostile intentions. The onrush of the naked yelling maniac must have tried the newly recovered confidence of the Twelve. We can imagine their surprise when, on approaching, he threw himself on his knees"(Swete).

Robertson: Mar 5:7 - I adjure thee by God I adjure thee by God ( horkizō se ton theon ). The demoniac puts Jesus on oath (two accusatives) after the startled outcry just like the one in Mar...

I adjure thee by God ( horkizō se ton theon ).

The demoniac puts Jesus on oath (two accusatives) after the startled outcry just like the one in Mar 1:24, which see. He calls Jesus here "son of the Most High God"(huie tou theou tou hupsistou ) as in Luk 8:28 (cf. Gen 14:18.).

Robertson: Mar 5:7 - Torment me not Torment me not ( mē me basanisēis ). Prohibition with mē and the ingressive aorist subjunctive. The word means to test metals and then to tes...

Torment me not ( mē me basanisēis ).

Prohibition with mē and the ingressive aorist subjunctive. The word means to test metals and then to test one by torture (cf. our "third degree"). Same word in all three Gospels.

Robertson: Mar 5:8 - For he said For he said ( elegen gar ). For he had been saying (progressive imperfect). Jesus had already repeatedly ordered the demon to come out of the man whe...

For he said ( elegen gar ).

For he had been saying (progressive imperfect). Jesus had already repeatedly ordered the demon to come out of the man whereat the demon made his outcry to Jesus and protested. Mat 8:29 had "before the time"(pro kairou ) and Mat 8:31 shows that the demons did not want to go back to the abyss (tēn abusson ) right now. That was their real home, but they did not wish to return to the place of torment just now.

Robertson: Mar 5:9 - My name is Legion My name is Legion ( Legiōn onoma moi ). So Luk 8:30, but not Matthew. Latin word ( legio ). A full Roman legion had 6,826 men. See note on Mat 26:...

My name is Legion ( Legiōn onoma moi ).

So Luk 8:30, but not Matthew. Latin word ( legio ). A full Roman legion had 6,826 men. See note on Mat 26:53. This may not have been a full legion, for Mar 5:13 notes that the number of hogs was "about two thousand."Of course, a stickler for words might say that each hog had several demons.

Robertson: Mar 5:13 - And he gave them leave And he gave them leave ( kai epetrepsen autois ). These words present the crucial difficulty for interpreters as to why Jesus allowed the demons to e...

And he gave them leave ( kai epetrepsen autois ).

These words present the crucial difficulty for interpreters as to why Jesus allowed the demons to enter the hogs and destroy them instead of sending them back to the abyss. Certainly it was better for hogs to perish than men, but this loss of property raises a difficulty of its own akin to the problem of tornadoes and earthquakes. The question of one man containing so many demons is difficult also, but not much more so than how one demon can dwell in a man and make his home there. One is reminded of the man out of whom a demon was cast, but the demon came back with seven other demons and took possession. Gould thinks that this man with a legion of demons merely makes a historical exaggeration. "I feel as if I were possessed by a thousand devils."That is too easy an explanation. See note on Mat 8:32 for "rushed down the steep."

Robertson: Mar 5:13 - They were choked They were choked ( epnigonto ). Imperfect tense picturing graphically the disappearance of pig after pig in the sea. Luk 8:33 has apegnigē , choke...

They were choked ( epnigonto ).

Imperfect tense picturing graphically the disappearance of pig after pig in the sea. Luk 8:33 has apegnigē , choked off , constative second aorist passive indicative, treated as a whole, Mat 8:32 merely has "perished"(apethanon ; died).

Robertson: Mar 5:14 - And in the country And in the country ( kai eis tous agrous ). Mark adds this to "the city."In the fields and in the city as the excited men ran they told the tale of t...

And in the country ( kai eis tous agrous ).

Mark adds this to "the city."In the fields and in the city as the excited men ran they told the tale of the destruction of the hogs. They came to see (ēlthon idein ). All the city came out (Matthew), they went out to see (Luke).

Robertson: Mar 5:15 - They come to Jesus They come to Jesus ( erchontai pros ton Iēsoun ). Vivid present. To Jesus as the cause of it all, "to meet Jesus"(eis hupantēsin Iēsou , Mat 8:...

They come to Jesus ( erchontai pros ton Iēsoun ).

Vivid present. To Jesus as the cause of it all, "to meet Jesus"(eis hupantēsin Iēsou , Mat 8:34).

Robertson: Mar 5:15 - And behold And behold ( theōrousin ). Present tense again.

And behold ( theōrousin ).

Present tense again.

Robertson: Mar 5:15 - And they were afraid And they were afraid ( kai ephobēthēsan ). They became afraid. Mark drops back to the ingressive aorist tense (passive voice). They had all been ...

And they were afraid ( kai ephobēthēsan ).

They became afraid. Mark drops back to the ingressive aorist tense (passive voice). They had all been afraid of the man, but there he was "sitting clothed and in his right mind,"(kathēmenon himatismenon kai sōphronounta . Note the participles). "At the feet of Jesus,"Luke adds (Luk 8:35). For a long time he had worn no clothes (Luk 8:17). Here was the healing of the wild man and the destruction of the hogs all by this same Jesus.

Robertson: Mar 5:17 - To depart from their borders To depart from their borders ( apelthein apo tōn horiōn ). Once before the people of Nazareth had driven Jesus out of the city (Luke 4:16-31). So...

To depart from their borders ( apelthein apo tōn horiōn ).

Once before the people of Nazareth had driven Jesus out of the city (Luke 4:16-31). Soon they will do it again on his return there (Mar 6:1-6; Mat 13:54-58). Here in Decapolis pagan influence was strong and the owners of the hogs cared more for the loss of their property than for the healing of the wild demoniac. In the clash between business and spiritual welfare business came first with them as often today. All three Gospels tell of the request for Jesus to leave. They feared the power of Jesus and wanted no further interference with their business affairs.

Robertson: Mar 5:18 - As he was entering As he was entering ( embainontos autou ). The man began to beseech him (parekalei ) before it was too late.

As he was entering ( embainontos autou ).

The man began to beseech him (parekalei ) before it was too late.

Robertson: Mar 5:19 - Go to thy house unto thy friends Go to thy house unto thy friends ( Hupage eis ton oikon sou pros tous sous ). "To thy own folks"rather than "thy friends."Certainly no people needed ...

Go to thy house unto thy friends ( Hupage eis ton oikon sou pros tous sous ).

"To thy own folks"rather than "thy friends."Certainly no people needed the message about Christ more than these people who were begging Jesus to leave. Jesus had greatly blessed this man and so gave him the hardest task of all, to go home and witness there for Christ. In Galilee Jesus had several times forbidden the healed to tell what he had done for them because of the undue excitement and misunderstanding. But here it was different. There was no danger of too much enthusiasm for Christ in this environment.

Robertson: Mar 5:20 - He went his way He went his way ( apēlthen ). He went off and did as Jesus told him. He heralded (kērussein ) or published the story till all over Decapolis men...

He went his way ( apēlthen ).

He went off and did as Jesus told him. He heralded (kērussein ) or published the story till all over Decapolis men marvelled (ethaumazon ) at what Jesus did, kept on marvelling (imperfect tense). The man had a greater opportunity for Christ right in his home land than anywhere else. They all knew this once wild demoniac who now was a new man in Christ Jesus. Thousands of like cases of conversion under Christ’ s power have happened in rescue missions in our cities.

Robertson: Mar 5:23 - My little daughter My little daughter ( to thugatrion mou ). Diminutive of thugatēr (Mat 9:18). "This little endearing touch in the use of the diminutive is peculia...

My little daughter ( to thugatrion mou ).

Diminutive of thugatēr (Mat 9:18). "This little endearing touch in the use of the diminutive is peculiar to Mark"(Vincent). "Is at the point of death"(eschatōs echei ). Has it in the last stages. Mat 9:18 has: "has just died"(arti eteleusen ), Luke "she lay a dying"(apethnēsken , imperfect, she was dying). It was a tragic moment for Jairus.

Robertson: Mar 5:23 - I pray thee I pray thee , not in the Greek. This ellipsis before hina not uncommon, a sort of imperative use of hina and the subjunctive in the Koiné (Rob...

I pray thee

, not in the Greek. This ellipsis before hina not uncommon, a sort of imperative use of hina and the subjunctive in the Koiné (Robertson, Grammar , p. 943).

Robertson: Mar 5:24 - He went with him He went with him ( apēlthen ). Aorist tense. Went off with him promptly, but a great multitude followed him (ēkolouthei ), was following, kept f...

He went with him ( apēlthen ).

Aorist tense. Went off with him promptly, but a great multitude followed him (ēkolouthei ), was following, kept following (imperfect tense).

Robertson: Mar 5:24 - They thronged him They thronged him ( sunethlibon auton ). Imperfect tense again. Only example of (here and in Mar 5:31) this compound verb in the N.T., common in old ...

They thronged him ( sunethlibon auton ).

Imperfect tense again. Only example of (here and in Mar 5:31) this compound verb in the N.T., common in old Greek. Were pressing Jesus so that he could hardly move because of the jam, or even to breathe (sunepnigon , Luk 8:42).

Robertson: Mar 5:26 - Had suffered many things of many physicians Had suffered many things of many physicians ( polla pathousa hupo pollōn iatrōn ). A pathetic picture of a woman with a chronic case who had trie...

Had suffered many things of many physicians ( polla pathousa hupo pollōn iatrōn ).

A pathetic picture of a woman with a chronic case who had tried doctor after doctor.

Robertson: Mar 5:26 - Had spent all that she had Had spent all that she had ( dapanēsasa ta par' autēs panta ). Having spent the all from herself, all her resources. For the idiom with para se...

Had spent all that she had ( dapanēsasa ta par' autēs panta ).

Having spent the all from herself, all her resources. For the idiom with para see note on Luk 10:7; Phi 4:18. The tragedy of it was that she "was nothing bettered, but rather grew worse"(mēden ōphelētheisa alla māllon eis to cheiron elthousa ). Her money was gone, her disease was gaining on her, her one chance came now with Jesus. Matthew says nothing about her experience with the doctors and Luk 8:43 merely says that she "had spent all her living upon physicians and could not be healed of any,"a plain chronic case. Luke the physician neatly takes care of the physicians. But they were not to blame. She had a disease that they did not know how to cure. Vincent quotes a prescription for an issue of blood as given in the Talmud which gives one a most grateful feeling that he is not under the care of doctors of that nature. The only parallel today is Chinese medicine of the old sort before modern medical schools came.

Robertson: Mar 5:28 - If I touch but his garments If I touch but his garments ( Ean hapsōmai k'an tōn himatiōn autou ). She was timid and shy from her disease and did not wish to attract attent...

If I touch but his garments ( Ean hapsōmai k'an tōn himatiōn autou ).

She was timid and shy from her disease and did not wish to attract attention. So she crept up in the crowd and touched the hem or border of his garment (kraspedon ) according to Mat 9:20 and Luk 8:44.

Robertson: Mar 5:29 - She felt in her body She felt in her body ( egnō tōi sōmati ). She knew, the verb means. She said to herself,

She felt in her body ( egnō tōi sōmati ).

She knew, the verb means. She said to herself,

Robertson: Mar 5:29 - I am healed I am healed ( iāmai ). Iātai retains the perfect passive in the indirect discourse. It was a vivid moment of joy for her. The plague (mastigos ...

I am healed ( iāmai ).

Iātai retains the perfect passive in the indirect discourse. It was a vivid moment of joy for her. The plague (mastigos ) or scourge was a whip used in flagellations as on Paul to find out his guilt (Act 22:24, cf. Heb 11:26). It is an old word that was used for afflictions regarded as a scourge from God. See note on Mar 3:10.

Robertson: Mar 5:30 - Perceiving in himself Perceiving in himself ( epignous en heautōi ). She thought, perhaps, that the touch of Christ’ s garment would cure her without his knowing it...

Perceiving in himself ( epignous en heautōi ).

She thought, perhaps, that the touch of Christ’ s garment would cure her without his knowing it, a foolish fancy, no doubt, but one due to her excessive timidity. Jesus felt in his own consciousness. The Greek idiom more exactly means: "Jesus perceiving in himself the power from him go out"(tēn ex autou dunamin exelthousan ). The aorist participle here is punctiliar simply and timeless and can be illustrated by Luk 10:18 : "I was beholding Satan fall"(etheōroun ton Satanān pesonta ), where pesonta does not mean fallen (peptōkota ) as in Rev 9:1 nor falling (piptonta ) but simply the constative aorist fall (Robertson, Grammar , p. 684). So here Jesus means to say: "I felt in myself the power from me go."Scholars argue whether in this instance Jesus healed the woman by conscious will or by unconscious response to her appeal. Some even argue that the actual healing took place after Jesus became aware of the woman’ s reaching for help by touching his garment. What we do know is that Jesus was conscious of the going out of power from himself. Luk 8:46 uses egnōn (personal knowledge), but Mark has epignous (personal and additional, clear knowledge). One may remark that no real good can be done without the outgoing of power. That is true of mother, preacher, teacher, doctor.

Robertson: Mar 5:30 - Who touched my garments? Who touched my garments? ( Tis mou hēpsato tōn himatiōṉ ). More exactly,

Who touched my garments? ( Tis mou hēpsato tōn himatiōṉ ).

More exactly,

Robertson: Mar 5:30 - Who touched me on my clothes Who touched me on my clothes ; The Greek verb uses two genitives, of the person and the thing. It was a dramatic moment for Jesus and for the timid w...

Who touched me on my clothes

; The Greek verb uses two genitives, of the person and the thing. It was a dramatic moment for Jesus and for the timid woman. Later it was a common practice for the crowds to touch the hem of Christ’ s garments and be healed (Mar 6:56). But here Jesus chose to single out this case for examination. There was no magic in the garments of Jesus. Perhaps there was superstition in the woman’ s mind, but Jesus honoured her darkened faith as in the case of Peter’ s shadow and Paul’ s handkerchief.

Robertson: Mar 5:31 - Thronging thee Thronging thee ( sunthlibonta se ). See Mar 5:24. The disciples were amazed at the sensitiveness of Jesus to the touch of the crowd. They little unde...

Thronging thee ( sunthlibonta se ).

See Mar 5:24. The disciples were amazed at the sensitiveness of Jesus to the touch of the crowd. They little understood the drain on Jesus from all this healing that pulled at his heart-strings and exhausted his nervous energy even though the Son of God. He had the utmost human sympathy.

Robertson: Mar 5:32 - And he looked round about And he looked round about ( kai perieblepeto ). Imperfect middle indicative. He kept looking around to find out. The answer of Jesus to the protest o...

And he looked round about ( kai perieblepeto ).

Imperfect middle indicative. He kept looking around to find out. The answer of Jesus to the protest of the disciples was this scrutinizing gaze (see already Mar 3:5, Mar 3:34). Jesus knew the difference between touch and touch (Bruce).

Robertson: Mar 5:33 - Fearing and trembling, knowing Fearing and trembling, knowing ( phobētheisa kai tremousa , eiduia ). These participles vividly portray this woman who had tried to hide in the cro...

Fearing and trembling, knowing ( phobētheisa kai tremousa , eiduia ).

These participles vividly portray this woman who had tried to hide in the crowd. She had heard Christ’ s question and felt his gaze. She had to come and confess, for something "has happened"(gegonen , second perfect active indicative, still true) to her.

Robertson: Mar 5:33 - Fell down before him Fell down before him ( prosepesen autōi ). That was the only proper attitude now.

Fell down before him ( prosepesen autōi ).

That was the only proper attitude now.

Robertson: Mar 5:33 - All the truth All the truth ( pāsan tēn alētheian ). Secrecy was no longer possible. She told "the pitiful tale of chronic misery"(Bruce).

All the truth ( pāsan tēn alētheian ).

Secrecy was no longer possible. She told "the pitiful tale of chronic misery"(Bruce).

Robertson: Mar 5:34 - Go in peace Go in peace ( Hupage eis eirēnēn ). She found sympathy, healing, and pardon for her sins, apparently. Peace here may have more the idea of the He...

Go in peace ( Hupage eis eirēnēn ).

She found sympathy, healing, and pardon for her sins, apparently. Peace here may have more the idea of the Hebrew shalōm , health of body and soul. So Jesus adds: "Be whole of thy plague"(isthi hugiēs apo tēs mastigos sou ). Continue whole and well.

Robertson: Mar 5:35 - While he yet spake While he yet spake ( Eti autou lalountos ). Genitive absolute. Another vivid touch in Mark and Luk 8:49. The phrase is in Gen 29:9. Nowhere does Mark...

While he yet spake ( Eti autou lalountos ).

Genitive absolute. Another vivid touch in Mark and Luk 8:49. The phrase is in Gen 29:9. Nowhere does Mark preserve better the lifelike traits of an eyewitness like Peter than in these incidents in chapter 5. The arrival of the messengers from Jairus was opportune for the woman just healed of the issue of blood (en husei haimatos ) for it diverted attention from her. Now the ruler’ s daughter has died (apethane ).

Robertson: Mar 5:35 - Why troublest thou the master any further? Why troublest thou the master any further? ( Timothyeti skulleis ton didaskaloṉ ). It was all over, so they felt. Jesus had raised from the dead th...

Why troublest thou the master any further? ( Timothyeti skulleis ton didaskaloṉ ).

It was all over, so they felt. Jesus had raised from the dead the son of the widow of Nain (Luk 7:11-17), but people in general did not expect him to raise the dead. The word skullō , from skulon ( skin, pelt, spoils ), means to skin, to flay, in Aeschylus. Then it comes to mean to vex, annoy, distress as in Mat 9:36, which see. The middle is common in the papyri for bother, worry, as in Luk 7:6. There was no further use in troubling the Teacher about the girl.

Robertson: Mar 5:36 - Not heeding Not heeding ( parakousas ). This is the sense in Mat 18:17 and uniformly so in the lxx. But here the other sense of hearing aside, overhearing what w...

Not heeding ( parakousas ).

This is the sense in Mat 18:17 and uniformly so in the lxx. But here the other sense of hearing aside, overhearing what was not spoken directly to him, probably exists also. "Jesus might overhear what was said and disregard its import"(Bruce). Certainly he ignored the conclusion of the messengers. The present participle laloumenon suits best the idea of overhearing. Both Mark and Luk 8:50 have "Fear not, only believe"(mē phobou , monon pisteue ). This to the ruler of the synagogue (tōi archisunagōgōi ) who had remained and to whom the messenger had spoken.

Robertson: Mar 5:37 - Save Peter, and James, and John Save Peter, and James, and John ( ei mē Petron kai lakōbon kai Iōanēn ). Probably the house was too small for the other disciples to come in ...

Save Peter, and James, and John ( ei mē Petron kai lakōbon kai Iōanēn ).

Probably the house was too small for the other disciples to come in with the family. The first instance of this inner circle of three seen again on the Mount of Transfiguration and in the Garden of Gethsemane. The one article in the Greek treats the group as a unit.

Robertson: Mar 5:38 - Wailing greatly Wailing greatly ( alalazontas polla ). An onomatopoetic word from Pindar down. The soldiers on entering battle cried Alāla . Used of clanging cymba...

Wailing greatly ( alalazontas polla ).

An onomatopoetic word from Pindar down. The soldiers on entering battle cried Alāla . Used of clanging cymbals (1Co 13:1). Like ololuzō in Jam 5:1. It is used here of the monotonous wail of the hired mourners.

Robertson: Mar 5:39 - Make a tumult Make a tumult ( thorubeisthe ). Middle voice. Jesus had dismissed one crowd (Mar 5:37), but finds the house occupied by the hired mourners making bed...

Make a tumult ( thorubeisthe ).

Middle voice. Jesus had dismissed one crowd (Mar 5:37), but finds the house occupied by the hired mourners making bedlam (thorubos ) as if that showed grief with their ostentatious noise. Mat 9:23 spoke of flute-players (aulētas ) and the hubbub of the excited throng (thoruboumenon . Cf. Mar 14:2; Act 20:1, Act 21:34).

Robertson: Mar 5:39 - -- @@Mark, Matthew, and Luke all quote Jesus as saying that "the child is not dead, but sleepeth."Jesus undoubtedly meant that she was not dead to stay d...

@@Mark, Matthew, and Luke all quote Jesus as saying that "the child is not dead, but sleepeth."Jesus undoubtedly meant that she was not dead to stay dead, though some hold that the child was not really dead. It is a beautiful word (she is sleeping , katheudei ) that Jesus uses of death.

Robertson: Mar 5:40 - And they laughed him to scorn And they laughed him to scorn ( kai kategelōn ). "They jeered at him"(Weymouth). Note imperfect tense. They kept it up. And note also kaṫ (perf...

And they laughed him to scorn ( kai kategelōn ).

"They jeered at him"(Weymouth). Note imperfect tense. They kept it up. And note also kaṫ (perfective use). Exactly the same words in Mat 9:24 and Luk 8:53. The loud laughter was ill suited to the solemn occasion. But Jesus on his part (autos de ) took charge of the situation.

Robertson: Mar 5:40 - Taketh the father of the child and her mother and them that were with him Taketh the father of the child and her mother and them that were with him ( paralambanei ton patera tou paidiou kai tēn mētera kai tous met' autou...

Taketh the father of the child and her mother and them that were with him ( paralambanei ton patera tou paidiou kai tēn mētera kai tous met' autou ).

Having put out (ekbalōn ) the rest by a stern assertion of authority as if he were master of the house, Jesus takes along with him these five and enters the chamber of death "where the child was"(hopou ēn to paidion ). He had to use pressure to make the hired mourners leave. The presence of some people will ruin the atmosphere for spiritual work.

Robertson: Mar 5:41 - Talitha cumi. Talitha cumi. These precious Aramaic words, spoken by Jesus to the child, Peter heard and remembered so that Mark gives them to us. Mark interprets t...

Talitha cumi.

These precious Aramaic words, spoken by Jesus to the child, Peter heard and remembered so that Mark gives them to us. Mark interprets the simple words into Greek for those who did not know Aramaic (to korasion , egeire ), that is, Damsel, arise. Mark uses the diminutive korasiōn , a little girl, from korē , girl. Braid Scots has it: "Lassie, wauken."Luk 8:5-9 has it Hē pais , egeire , Maiden, arise. All three Gospels mention the fact that Jesus took her by the hand, a touch of life (kratēsas tēs cheiros ), giving confidence and help.

Robertson: Mar 5:42 - Rose up, and walked Rose up, and walked ( anestē kai periepatei ). Aorist tense (single act) followed by the imperfect ( the walking went on ).

Rose up, and walked ( anestē kai periepatei ).

Aorist tense (single act) followed by the imperfect ( the walking went on ).

Robertson: Mar 5:42 - For she was twelve years old For she was twelve years old ( ēn gar etōn dōdeka ). The age mentioned by Mark alone and here as explanation that she was old enough to walk.

For she was twelve years old ( ēn gar etōn dōdeka ).

The age mentioned by Mark alone and here as explanation that she was old enough to walk.

Robertson: Mar 5:42 - Amazed Amazed ( exestēsan ). We have had this word before in Mat 12:23 and Mar 2:12, which see. Here the word is repeated in the substantive in the associ...

Amazed ( exestēsan ).

We have had this word before in Mat 12:23 and Mar 2:12, which see. Here the word is repeated in the substantive in the associative instrumental case (ekstasei megalēi ), with a great ecstasy, especially on the part of the parents (Luk 8:56), and no wonder.

Robertson: Mar 5:43 - That no one should know this That no one should know this ( hina mēdeis gnoi touto ). Second aorist active subjunctive, gnoi . But would they keep still about it? There was the...

That no one should know this ( hina mēdeis gnoi touto ).

Second aorist active subjunctive, gnoi . But would they keep still about it? There was the girl besides.

Robertson: Mar 5:43 - -- @@Both Mark and Luke note that Jesus ordered that food be given to the child given her to eat , (dothēnai autēi phagein ), a natural care of the...

@@Both Mark and Luke note that Jesus ordered that food be given to the child given her to eat , (dothēnai autēi phagein ), a natural care of the Great Physician. Two infinitives here (first aorist passive and second aorist active). "She could walk and eat; not only alive, but well"(Bruce).

Vincent: Mar 5:3 - Dwelling The details of Mar 5:3-5 are peculiar to Mark. " The picture of the miserable man is fearful; and in drawing it, each evangelist has some touches w...

The details of Mar 5:3-5 are peculiar to Mark. " The picture of the miserable man is fearful; and in drawing it, each evangelist has some touches which are peculiarly his own; but St. Mark's is the most eminently graphic of all, adding, as it does, many strokes which wonderfully heighten the terribleness of the man's condition, and also magnify the glory of his cure" (Trench, " Miracles" ).

Dwelling ( κατοίκησιν )

The κατὰ , down, gives the sense of a settled habitation. Compare our phrase settled down. So Tynd., his abiding.

Vincent: Mar 5:3 - The tombs The tombs ( τοῖς μνήμασιν ) " In unclean places, unclean because of the dead men's bones which were there. To those who did not o...

The tombs ( τοῖς μνήμασιν )

" In unclean places, unclean because of the dead men's bones which were there. To those who did not on this account shun them, these tombs of the Jews would afford ample shelter, being either natural caves or recesses hewn by art out of the rock, often so large as to be supported with columns, and with cells upon their sides for the reception of the dead. Being, too, without the cities, and oftentimes in remote and solitary places, they would attract those who sought to flee from all fellowship of their kind" (Trench, " Miracles" ).

Vincent: Mar 5:4 - With fetters and chains With fetters and chains ( πέδαις καὶ ἁλύσεσιν ) πέδη , fetter, is akin to πέζα, the instep; just as the ...

With fetters and chains ( πέδαις καὶ ἁλύσεσιν )

πέδη , fetter, is akin to πέζα, the instep; just as the Latin pedica, a shackle, is related to pes , a foot. The Anglo-Saxon plural of fot (foot ) is fet; so that fetter is feeter. So Chaucer:

" The pure fetters on his shinnes grete

Were of his bitter salte teres wete."

Αλυσιν (derivation uncertain) is a chain, a generic word, denoting a bond which might be on any part of the body.

Vincent: Mar 5:4 - Broken in pieces Broken in pieces ( συντετρῖφθαι ) The verb συντρίβω means originally to rub together, to grind or crush . It has be...

Broken in pieces ( συντετρῖφθαι )

The verb συντρίβω means originally to rub together, to grind or crush . It has been suggested that the fetters might have been of cords which could be rubbed to pieces. Wyc. renders, Had broken the stocks to small gobbets.

Vincent: Mar 5:5 - Crying Crying ( κράζων ) Rev., crying out. The verb denotes an inarticulate cry; a shriek. Aristophanes uses it of the frogs (" Ranae," 2...

Crying ( κράζων )

Rev., crying out. The verb denotes an inarticulate cry; a shriek. Aristophanes uses it of the frogs (" Ranae," 258), and of the bawling of a boor (" Equites," 285).

Vincent: Mar 5:6 - Afar off Afar off ( ἀπὸ μακρόθεν ) Peculiar to Mark, as is also he ran .

Afar off ( ἀπὸ μακρόθεν )

Peculiar to Mark, as is also he ran .

Vincent: Mar 5:7 - Crying - he saith Crying - he saith The inarticulate cry (Mar 5:5), and then the articulate speech.

Crying - he saith

The inarticulate cry (Mar 5:5), and then the articulate speech.

Vincent: Mar 5:7 - What have I to do with thee? What have I to do with thee? ( τί ἐμοὶ καὶ σοὶ ) Lit., what is there to me and thee ? What have we in common?

What have I to do with thee? ( τί ἐμοὶ καὶ σοὶ )

Lit., what is there to me and thee ? What have we in common?

Vincent: Mar 5:7 - I adjure thee by God I adjure thee by God Stronger than Luke's I pray thee . The verb ὁρκίζω , I adjure, is condemned by the grammarians as inelegant.

I adjure thee by God

Stronger than Luke's I pray thee . The verb ὁρκίζω , I adjure, is condemned by the grammarians as inelegant.

Vincent: Mar 5:8 - For he said For he said ( ἔλεγεν ) Imperfect tense, he was saying; the force of which is lost both in the A. V. and Rev. The imperfect gives the ...

For he said ( ἔλεγεν )

Imperfect tense, he was saying; the force of which is lost both in the A. V. and Rev. The imperfect gives the reason for this strange entreaty of the demon. Jesus was commanding, was saying " come out; " and, as in the case of the epileptic child at the Transfiguration Mount, the baffled spirit wreaked his malice on the man. The literal rendering of the imperfect brings out the simultaneousness of Christ's exorcism, the outbreak of demoniac malice, and the cry Torment me not.

Vincent: Mar 5:13 - Ran Ran ( ὥρμησεν ) The verb indicates hasty, headlong motion. Hence, as Rev., rushed .

Ran ( ὥρμησεν )

The verb indicates hasty, headlong motion. Hence, as Rev., rushed .

Vincent: Mar 5:13 - Two Thousand Two Thousand. As usual, Mark alone gives the detail of number.

Two Thousand.

As usual, Mark alone gives the detail of number.

Vincent: Mar 5:13 - A steep place A steep place But the noun has the definite article: τοῦ κρημνοῦ , the steep, as Rev.

A steep place

But the noun has the definite article: τοῦ κρημνοῦ , the steep, as Rev.

Vincent: Mar 5:15 - See See ( θεωροῦσιν ) Rev., rightly, behold. For it was more than simple seeing. The verb means looking stedfastly, as one who has a...

See ( θεωροῦσιν )

Rev., rightly, behold. For it was more than simple seeing. The verb means looking stedfastly, as one who has an interest in the object, and with a view to search into and understand it: to look inquiringly and intently.

Vincent: Mar 5:15 - Clothed Clothed Compare Luk 8:27. For a long time he had worn no clothes.

Clothed

Compare Luk 8:27. For a long time he had worn no clothes.

Vincent: Mar 5:18 - When he was come When he was come ( ἐμβαίνοντος αὐτοῦ ) The participle is in the present tense. Not after he had embarked, but while he...

When he was come ( ἐμβαίνοντος αὐτοῦ )

The participle is in the present tense. Not after he had embarked, but while he was in the act. Hence Rev., rightly, as he was entering. With this corresponds the graphic imperfect παρεκάλει : While he was stepping into the boat the restored man was beseeching him.

Vincent: Mar 5:18 - That That ( ἵνα ) In order that. Not the subject but the aim of the entreaty.

That ( ἵνα )

In order that. Not the subject but the aim of the entreaty.

Vincent: Mar 5:23 - My little daughter My little daughter ( τὸ θυγάτριον ) This little endearing touch in the use of the diminutive is peculiar to Mark.

My little daughter ( τὸ θυγάτριον )

This little endearing touch in the use of the diminutive is peculiar to Mark.

Vincent: Mar 5:23 - Lieth at the point of death Lieth at the point of death ( ἐσχάτως ἔχει ) One of the uncouth phrases peculiar to Mark's style, and which are cited by some ...

Lieth at the point of death ( ἐσχάτως ἔχει )

One of the uncouth phrases peculiar to Mark's style, and which are cited by some as evidence of the early composition of his gospel.

Vincent: Mar 5:23 - I pray thee come I pray thee come ( ἵνα ἐλθὼν ) The words I pray thee are not in the Greek. Literally the ruler's words run thus: My little dau...

I pray thee come ( ἵνα ἐλθὼν )

The words I pray thee are not in the Greek. Literally the ruler's words run thus: My little daughter lieth at the point of death - that thou come, etc. In his anguish he speaks brokenly and incoherently.

Vincent: Mar 5:23 - He went He went ( ἐπῆλθεν ) Lit., went away. The aorist tense, denoting action once for all, is in contrast with the imperfects, ἠκολ...

He went ( ἐπῆλθεν )

Lit., went away. The aorist tense, denoting action once for all, is in contrast with the imperfects, ἠκολούθει , kept following, and συνέθλιβον , kept thronging. The multitude kept following and thronging as he went along. The preposition σύν , together, in the latter verb, indicates the united pressure of a crowd. Compare Tynd., Mar 5:31. Thrusting thee on every side.

Vincent: Mar 5:26 - Had suffered Mark is much fuller and more vivid than Matthew or Luke. Had suffered ( παθοῦσα ) To be taken, as everywhere in the New Testament, in t...

Mark is much fuller and more vivid than Matthew or Luke.

Had suffered ( παθοῦσα )

To be taken, as everywhere in the New Testament, in the sense of suffering pain, not merely subjected to treatment. What she may have suffered will appear from the prescription for the medical treatment of such a complaint given in the Talmud. " Take of the gum of Alexandria the weight of a zuzee (a fractional silver coin); of alum the same; of crocus the same. Let them be bruised together, and given in wine to the woman that has an issue of blood. If this does not benefit, take of Persian onions three logs (pints); boil them in wine, and give her to drink, and say, 'Arise from thy flux.' If this does not cure her, set her in a place where two ways meet, and let her hold a cup of wine in her right hand, and let some one come behind and frighten her, and say, ' Arise from thy flux.' But if that do no good, take a handful of cummin (a kind of fennel), a handful of crocus, and a handful of fenugreek (another kind of fennel). Let these be boiled in wine and give them her to drink, and say, ' Arise from thy flux !'" If these do no good, other doses, over ten in number, are prescribed, among them this: " Let them dig seven ditches, in which let them burn some cuttings of vines, not yet four years old. Let her take in her hand a cup of wine, and let them lead her away from this ditch, and make her sit down over that. And let them remove her from that, and make her sit down over another, saying to her at each remove, 'Arise from thy flux!'" (Quoted from Lightfoot by Geikie, " Life and Words of Christ" ).

Vincent: Mar 5:26 - Of Of many physicians ( ὑπὸ ) Lit., under; i.e., under the hands of.

Of many physicians ( ὑπὸ )

Lit., under; i.e., under the hands of.

Vincent: Mar 5:26 - And was nothing bettered, but rather grew worse And was nothing bettered, but rather grew worse Luke's professional pride as a physician kept him from such a statement. Compare Luk 8:43.

And was nothing bettered, but rather grew worse

Luke's professional pride as a physician kept him from such a statement. Compare Luk 8:43.

Vincent: Mar 5:28 - For she said For she said ( ἔλεγεν ) Imperfect tense. She was or kept saying as she pressed through the crowd, either to herself or to others.

For she said ( ἔλεγεν )

Imperfect tense. She was or kept saying as she pressed through the crowd, either to herself or to others.

Vincent: Mar 5:29 - She knew - she was healed She knew - she was healed Note the graphic change in the tenses. ἔλνω , she knew ; ἰάται , she is healed .

She knew - she was healed

Note the graphic change in the tenses. ἔλνω , she knew ; ἰάται , she is healed .

Vincent: Mar 5:29 - Plague Plague See on Mar 3:10.

Plague

See on Mar 3:10.

Vincent: Mar 5:30 - Knowing Knowing ( ἐπιγνοὺς ) Rev., perceiving . Lit., having fully known.

Knowing ( ἐπιγνοὺς )

Rev., perceiving . Lit., having fully known.

Vincent: Mar 5:30 - That virtue had gone out of him That virtue had gone out of him ( τὴν ἐξ αὐτοῦ δύναμιν ἐξελθοῦσαν ) More correctly as Rev., that the po...

That virtue had gone out of him ( τὴν ἐξ αὐτοῦ δύναμιν ἐξελθοῦσαν )

More correctly as Rev., that the power proceeding from him had gone forth. The object of the Saviour's knowledge was thus complex: 1st, his power; 2d, that his power had gone forth. This and the following sentence are peculiar to Mark.

Vincent: Mar 5:32 - He looked round about He looked round about ( περιεβλέπετο ) Imperfect tense. He kept looking around for the woman, who had hidden herself in the crowd...

He looked round about ( περιεβλέπετο )

Imperfect tense. He kept looking around for the woman, who had hidden herself in the crowd.

Vincent: Mar 5:34 - In peace In peace ( εἰς εἰρήνην ) Lit., into peace . Contemplating the peace in store for her. Mark alone adds, Be whole of ray plague.

In peace ( εἰς εἰρήνην )

Lit., into peace . Contemplating the peace in store for her. Mark alone adds, Be whole of ray plague.

Vincent: Mar 5:35 - From the ruler of the synagogue From the ruler of the synagogue From his house; for the ruler himself is addressed.

From the ruler of the synagogue

From his house; for the ruler himself is addressed.

Vincent: Mar 5:35 - Troublest Troublest ( σκύλλεις ) See on Mat 9:36. Compare Luk 11:22, where occurs the cognate word σκῦλα , spoils, things torn or str...

Troublest ( σκύλλεις )

See on Mat 9:36. Compare Luk 11:22, where occurs the cognate word σκῦλα , spoils, things torn or stripped from an enemy. Wyc., travailest. Tynd., diseasest .

Vincent: Mar 5:36 - Heard Heard This is from the reading ἀκούσας , (Luk 8:50). The correct reading is παρακούσας , which may be rendered either n...

Heard

This is from the reading ἀκούσας , (Luk 8:50). The correct reading is παρακούσας , which may be rendered either not heeding , as Rev. (compare Mat 18:17), or over - hearing, as Rev. in margin, which, on the whole, seems the more natural. Disregarding would be more appropriate if the message had been addressed to Jesus himself; but it was addressed to the ruler. Jesus overheard it. The present participle, λαλούμενον , being spoken, seems to fall in with this.

Vincent: Mar 5:38 - Seeth Seeth ( θεωρεῖ ) Rev., beholdeth. See on Mar 5:15.

Seeth ( θεωρεῖ )

Rev., beholdeth. See on Mar 5:15.

Vincent: Mar 5:38 - Wailing Wailing ( ἀλαλάζοντας ) A descriptive word of the hired mourners crying al-a-lai!

Wailing ( ἀλαλάζοντας )

A descriptive word of the hired mourners crying al-a-lai!

Vincent: Mar 5:40 - Put them out Put them out " Wonderful authority in the house of a stranger. He was really master of the house" (Bengel). Only Mark relates the taking of the ...

Put them out

" Wonderful authority in the house of a stranger. He was really master of the house" (Bengel). Only Mark relates the taking of the parents with the three disciples into the chamber.

Vincent: Mar 5:41 - Maid Maid ( κοράσιον ) Not a classical word, but used also by Matthew.

Maid ( κοράσιον )

Not a classical word, but used also by Matthew.

Vincent: Mar 5:42 - Astonishment Astonishment ( ἐκστάσει ) Better Rev., amazement, which carries the sense of bewilderment. Ἔκστασις , of which the E...

Astonishment ( ἐκστάσει )

Better Rev., amazement, which carries the sense of bewilderment. Ἔκστασις , of which the English ecstasy is a transcript, is from ἐκ , out of, and ἵστημι , to place or put. Its primitive sense, therefore, is that of removal; hence of a man removed out of his senses. In Biblical Greek it is used in a modified sense, as here, Mar 16:8; Luk 5:26; Act 3:10, of amazement, often coupled with fear. In Act 10:10; Act 11:5; Act 22:17, it is used in the sense of our word ecstasy, and is rendered trance.

Wesley: Mar 5:1 - -- Mat 8:28; Luk 8:26.

Wesley: Mar 5:2 - There met him a man with an unclean spirit St. Matthew mentions two. Probably this, so particularly spoken of here, was the most remarkably fierce and ungovernable.

St. Matthew mentions two. Probably this, so particularly spoken of here, was the most remarkably fierce and ungovernable.

Wesley: Mar 5:9 - 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 himself.

But all these seem to have been under one commander, who accordingly speaks all along, both for them and himself.

Wesley: Mar 5:15 - And they were afraid It is not improbable they might otherwise have offered some rudeness, if not violence.

It is not improbable they might otherwise have offered some rudeness, if not violence.

Wesley: Mar 5:18 - -- Mat 9:1; Luk 8:37;

Wesley: Mar 5:19 - Tell them how great things the Lord hath done for thee This was peculiarly needful there, where Christ did not go in person.

This was peculiarly needful there, where Christ did not go in person.

Wesley: Mar 5:20 - He published in Decapolis Not only at home, but in all that country where Jesus himself did not come.

Not only at home, but in all that country where Jesus himself did not come.

Wesley: Mar 5:21 - -- Luk 8:40.

Wesley: Mar 5:22 - One of the rulers of the synagogue To regulate the affairs of every synagogue, there was a council of grave men. Over these was a president, who was termed the ruler of the synagogue. S...

To regulate the affairs of every synagogue, there was a council of grave men. Over these was a president, who was termed the ruler of the synagogue. Sometimes there was no more than one ruler in a synagogue. Mat 9:18; Luk 8:41.

Wesley: Mar 5:25 - -- Mat 9:20; Luk 8:43.

Wesley: Mar 5:37 - John, the brother of James When St. Mark wrote, not long after our Lord's ascension, the memory of St. James, lately beheaded, was so fresh, that his name was more known than th...

When St. Mark wrote, not long after our Lord's ascension, the memory of St. James, lately beheaded, was so fresh, that his name was more known than that of John himself.

Wesley: Mar 5:40 - Them that were with him Peter, James, and John.

Peter, James, and John.

Wesley: Mar 5:43 - He charged them that no man should know it That he might avoid every appearance of vain glory, might prevent too great a concourse of people, and might not farther enrage the scribes and Pharis...

That he might avoid every appearance of vain glory, might prevent too great a concourse of people, and might not farther enrage the scribes and Pharisees against him; the time for his death, and for the full manifestation of his glory, being not yet come.

Wesley: Mar 5:43 - He commanded something should be given her to eat So that when either natural or spiritual life is restored, even by immediate miracle, all proper means are to be used in order to preserve it.

So that when either natural or spiritual life is restored, even by immediate miracle, all proper means are to be used in order to preserve it.

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

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

JFB: Mar 5:2 - And when he was come out of the ship, immediately (see Mar 5:6).

(see Mar 5:6).

JFB: Mar 5:2 - there met him a man with an unclean spirit "which had devils [demons] long time" (Luk 8:27). In Matthew (Mat 8:28), "there met him two men possessed with devils." Though there be no discrepancy...

"which had devils [demons] long time" (Luk 8:27). In Matthew (Mat 8:28), "there met him two men possessed with devils." Though there be no discrepancy between these two statements--more than between two witnesses, one of whom testifies to something done by one person, while the other affirms that there were two--it is difficult to see how the principal details here given could apply to more than one case.

JFB: Mar 5:3 - Who had his dwelling among the tombs Luke (Luk 8:27) says, "He ware no clothes, neither abode in any house." These tombs were hewn out of the rocky caves of the locality, and served for s...

Luke (Luk 8:27) says, "He ware no clothes, neither abode in any house." These tombs were hewn out of the rocky caves of the locality, and served for shelters and lurking places (Luk 8:26).

JFB: Mar 5:4 - Because that he had been often bound with fetters and chains, &c. Luke says (Luk 8:29) that "oftentimes it [the unclean spirit] had caught him"; and after mentioning how they had vainly tried to bind him with chains ...

Luke says (Luk 8:29) that "oftentimes it [the unclean spirit] had caught him"; and after mentioning how they had vainly tried to bind him with chains and fetters, because, "he brake the bands," he adds, "and was driven of the devil [demon] into the wilderness." The dark tyrant--power by which he was held clothed him with superhuman strength and made him scorn restraint. Matthew (Mat 8:28) says he was "exceeding fierce, so that no man might pass by that way." He was the terror of the whole locality.

JFB: Mar 5:5 - And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones Terrible as he was to others, he himself endured untold misery, which sought relief in tears and self-inflicted torture.

Terrible as he was to others, he himself endured untold misery, which sought relief in tears and self-inflicted torture.

JFB: Mar 5:6 - But when he saw Jesus afar off, he ran and worshipped him Not with the spontaneous alacrity which says to Jesus, "Draw me, we will run after thee," but inwardly compelled, with terrific rapidity, before the J...

Not with the spontaneous alacrity which says to Jesus, "Draw me, we will run after thee," but inwardly compelled, with terrific rapidity, before the Judge, to receive sentence of expulsion.

JFB: Mar 5:7 - What have I to do with thee, Jesus, Son of the most high God? I adjure thee by God, that thou torment me not Or, as in Mat 8:29, "Art Thou come to torment us before the time?" (See on Mar 1:24). Behold the tormentor anticipating, dreading, and entreating exem...

Or, as in Mat 8:29, "Art Thou come to torment us before the time?" (See on Mar 1:24). Behold the tormentor anticipating, dreading, and entreating exemption from torment! In Christ they discern their destined Tormentor; the time, they know, is fixed, and they feel as if it were come already! (Jam 2:19).

JFB: Mar 5:8 - For he said unto him That is, before the unclean spirit cried out.

That is, before the unclean spirit cried out.

JFB: Mar 5:8 - Come out of the man, unclean spirit! Ordinarily, obedience to a command of this nature was immediate. But here, a certain delay is permitted, the more signally to manifest the power of Ch...

Ordinarily, obedience to a command of this nature was immediate. But here, a certain delay is permitted, the more signally to manifest the power of Christ and accomplish His purposes.

JFB: Mar 5:9 - And he asked him, What is thy name? The object of this question was to extort an acknowledgment of the virulence of demoniacal power by which this victim was enthralled.

The object of this question was to extort an acknowledgment of the virulence of demoniacal power by which this victim was enthralled.

JFB: Mar 5:9 - And he answered, saying, My name is Legion: for we are many Or, as in Luke (Luk 8:30) "because many devils [demons] were entered into him." A legion, in the Roman army, amounted, at its full complement, to six ...

Or, as in Luke (Luk 8:30) "because many devils [demons] were entered into him." A legion, in the Roman army, amounted, at its full complement, to six thousand; but here the word is used, as such words with us, and even this one, for an indefinitely large number--large enough however to rush, as soon as permission was given, into two thousand swine and destroy them.

JFB: Mar 5:10 - And he besought him much that he would not send them away out of the country The entreaty, it will be observed, was made by one spirit, but in behalf of many--"he besought Him not to send them, &c."--just as in Mar 5:9, "he ans...

The entreaty, it will be observed, was made by one spirit, but in behalf of many--"he besought Him not to send them, &c."--just as in Mar 5:9, "he answered we are many." But what do they mean by entreating so earnestly not to be ordered out of the country? Their next petition (Mar 5:12) will make that clear enough.

JFB: Mar 5:11 - Now there was there, nigh unto the mountains Rather, "to the mountain," according to what is clearly the true reading. In Mat 8:30, they are said to have been "a good way off." But these expressi...

Rather, "to the mountain," according to what is clearly the true reading. In Mat 8:30, they are said to have been "a good way off." But these expressions, far from being inconsistent, only confirm, by their precision, the minute accuracy of the narrative.

JFB: Mar 5:11 - a great herd of swine feeding There can hardly be any doubt that the owners of these were Jews, since to them our Lord had now come to proffer His services. This will explain what ...

There can hardly be any doubt that the owners of these were Jews, since to them our Lord had now come to proffer His services. This will explain what follows.

JFB: Mar 5:12 - And all the devils besought him, saying "if thou cast us out" (Mat 8:31).

"if thou cast us out" (Mat 8:31).

JFB: Mar 5:12 - Send us into the swine, that we may enter into them Had they spoken out all their mind, perhaps this would have been it: "If we must quit our hold of this man, suffer us to continue our work of mischief...

Had they spoken out all their mind, perhaps this would have been it: "If we must quit our hold of this man, suffer us to continue our work of mischief in another form, that by entering these swine, and thus destroying the people's property, we may steel their hearts against Thee!"

JFB: Mar 5:13 - And forthwith Jesus gave them leave In Matthew (Mat 8:32) this is given with majestic brevity--"Go!" The owners, if Jews, drove an illegal trade; if heathens, they insulted the national ...

In Matthew (Mat 8:32) this is given with majestic brevity--"Go!" The owners, if Jews, drove an illegal trade; if heathens, they insulted the national religion: in either case the permission was just.

JFB: Mar 5:13 - And the unclean spirits went out Of the man.

Of the man.

JFB: Mar 5:13 - and entered into the swine: and the herd ran violently Rushed.

Rushed.

JFB: Mar 5:13 - down a steep place Down the hanging cliff.

Down the hanging cliff.

JFB: Mar 5:13 - into the sea (they were about two thousand) The number of them is given by this graphic Evangelist alone.

The number of them is given by this graphic Evangelist alone.

JFB: Mar 5:13 - and were choked in the sea "perished in the waters" (Mat 8:32).

"perished in the waters" (Mat 8:32).

JFB: Mar 5:14 - And they that fed the swine fled, and told it "told everything, and what was befallen to the possessed of the devils" (Mat 8:33).

"told everything, and what was befallen to the possessed of the devils" (Mat 8:33).

JFB: Mar 5:14 - in the city, and in the country. And they went out to see what it was that was done Thus had they the evidence, both of the herdsmen and of their own senses, to the reality of both miracles.

Thus had they the evidence, both of the herdsmen and of their own senses, to the reality of both miracles.

JFB: Mar 5:15 - And they come to Jesus Matthew (Mat 8:34) says, "Behold, the whole city came out to meet Jesus."

Matthew (Mat 8:34) says, "Behold, the whole city came out to meet Jesus."

JFB: Mar 5:15 - and see him that was possessed with the devil The demonized person.

The demonized person.

JFB: Mar 5:15 - and had the legion, sitting "at the feet of Jesus," adds Luke (Luk 8:35); in contrast with his former wild and wandering habits.

"at the feet of Jesus," adds Luke (Luk 8:35); in contrast with his former wild and wandering habits.

JFB: Mar 5:15 - and clothed As our Evangelist had not told us that he "ware no clothes," the meaning of this statement could only have been conjectured but for "the beloved physi...

As our Evangelist had not told us that he "ware no clothes," the meaning of this statement could only have been conjectured but for "the beloved physician" (Luk 8:27), who supplies the missing piece of information here. This is a striking case of what are called Undesigned Coincidences amongst the different Evangelists; one of them taking a thing for granted, as familiarly known at the time, but which we should never have known but for one or more of the others, and without the knowledge of which some of their statements would be unintelligible. The clothing which the poor man would feel the want of the moment his consciousness returned to him, was doubtless supplied to him by some of the Twelve.

JFB: Mar 5:15 - and in his right mind But now, oh, in what a lofty sense! (Compare an analogous, though a different kind of case, Dan 4:34-37).

But now, oh, in what a lofty sense! (Compare an analogous, though a different kind of case, Dan 4:34-37).

JFB: Mar 5:15 - and they were afraid Had this been awe only, it had been natural enough; but other feelings, alas! of a darker kind, soon showed themselves.

Had this been awe only, it had been natural enough; but other feelings, alas! of a darker kind, soon showed themselves.

JFB: Mar 5:16 - And they that saw it told them how it befell to him that was possessed with the devil ("the demonized person").

("the demonized person").

JFB: Mar 5:16 - and also concerning the swine Thus had they the double testimony of the herdsmen and their own senses.

Thus had they the double testimony of the herdsmen and their own senses.

JFB: Mar 5:17 - And they began to pray him to depart out of their coasts Was it the owners only of the valuable property now lost to them that did this? Alas, no! For Luke (Luk 8:37) says, "Then the whole multitude of the c...

Was it the owners only of the valuable property now lost to them that did this? Alas, no! For Luke (Luk 8:37) says, "Then the whole multitude of the country of the Gadarenes round about besought Him to depart from them; for they were taken with great fear." The evil spirits had thus, alas! their object. Irritated, the people could not suffer His presence; yet awe-struck, they dared not order Him off: so they entreat Him to withdraw, and--He takes them at their word.

JFB: Mar 5:18 - he that had been possessed with the devil prayed him that he might be with him The grateful heart, fresh from the hand of demons, clinging to its wondrous Benefactor. How exquisitely natural!

The grateful heart, fresh from the hand of demons, clinging to its wondrous Benefactor. How exquisitely natural!

JFB: Mar 5:19 - Howbeit, Jesus suffered him not, &c. To be a missionary for Christ, in the region where he was so well known and so long dreaded, was a far nobler calling than to follow Him where nobody ...

To be a missionary for Christ, in the region where he was so well known and so long dreaded, was a far nobler calling than to follow Him where nobody had ever heard of him, and where other trophies not less illustrious could be raised by the same power and grace.

JFB: Mar 5:20 - And he departed, and began to publish Not only among his friends, to whom Jesus immediately sent him, but

Not only among his friends, to whom Jesus immediately sent him, but

JFB: Mar 5:20 - in Decapolis So called, as being a region of ten cities. (See on Mat 4:25).

So called, as being a region of ten cities. (See on Mat 4:25).

JFB: Mar 5:20 - how great things Jesus had done for him: and all men did marvel Throughout that considerable region did this monument of mercy proclaim his new-found Lord; and some, it is to be hoped, did more than "marvel."

Throughout that considerable region did this monument of mercy proclaim his new-found Lord; and some, it is to be hoped, did more than "marvel."

JFB: Mar 5:21 - And when Jesus was passed over again by ship unto the other side From the Gadarene side of the lake, where He had parted with the healed demoniac, to the west side, at Capernaum.

From the Gadarene side of the lake, where He had parted with the healed demoniac, to the west side, at Capernaum.

JFB: Mar 5:21 - much people gathered unto him Who "gladly received Him; for they were all waiting for Him" (Luk 8:40). The abundant teaching earlier that day (Mar 4:1, &c., and Mat. 13:1-58) had o...

Who "gladly received Him; for they were all waiting for Him" (Luk 8:40). The abundant teaching earlier that day (Mar 4:1, &c., and Mat. 13:1-58) had only whetted the people's appetite: and disappointed, as would seem, that He had left them in the evening to cross the lake, they remain hanging about the beach, having got a hint, probably through some of His disciples, that He would be back the same evening. Perhaps they witnessed at a distance the sudden calming of the tempest. The tide of our Lord's popularity was now fast rising.

and he was nigh unto the sea.

JFB: Mar 5:22 - And, behold, there cometh one of the rulers of the synagogue Of which class there were but few who believed in Jesus (Joh 7:48). One would suppose from this that the ruler had been with the multitude on the shor...

Of which class there were but few who believed in Jesus (Joh 7:48). One would suppose from this that the ruler had been with the multitude on the shore, anxiously awaiting the return of Jesus, and immediately on His arrival had accosted Him as here related. But Matthew (Mat 9:18) tells us that the ruler came to Him while He was in the act of speaking at His own table on the subject of fasting; and as we must suppose that this converted publican ought to know what took place on that memorable occasion when he made a feast to his Lord, we conclude that here the right order is indicated by the First Evangelist alone.

JFB: Mar 5:22 - Jairus by name Or "Jaeirus." It is the same name as Jair, in the Old Testament (Num 32:41; Jdg 10:3; Est 2:5).

Or "Jaeirus." It is the same name as Jair, in the Old Testament (Num 32:41; Jdg 10:3; Est 2:5).

JFB: Mar 5:22 - and when he saw him, he fell at his feet In Matthew (Mat 9:18), "worshipped Him." The meaning is the same in both.

In Matthew (Mat 9:18), "worshipped Him." The meaning is the same in both.

JFB: Mar 5:23 - And besought him greatly, saying, My little daughter Luke (Luk 8:42) says, "He had one only daughter, about twelve years of age." According to a well-known rabbin, quoted by LIGHTFOOT, a daughter. till s...

Luke (Luk 8:42) says, "He had one only daughter, about twelve years of age." According to a well-known rabbin, quoted by LIGHTFOOT, a daughter. till she had completed her twelfth year, was called "little," or "a little maid"; after that, "a young woman."

JFB: Mar 5:23 - lieth at the point of death Matthew (Mat 9:18) gives it thus: "My daughter is even now dead"--"has just expired." The news of her death reached the father after the cure of the w...

Matthew (Mat 9:18) gives it thus: "My daughter is even now dead"--"has just expired." The news of her death reached the father after the cure of the woman with the issue of blood: but Matthew's brief account gives only the result, as in the case of the centurion's servant (Mat 8:5, &c.).

JFB: Mar 5:23 - come and lay thy hands on her, that she may be healed; and she shall live Or, "that she may be healed and live," according to a fully preferable reading. In one of the class to which this man belonged, so steeped in prejudic...

Or, "that she may be healed and live," according to a fully preferable reading. In one of the class to which this man belonged, so steeped in prejudice, such faith would imply more than in others.

The Woman with an Issue of Blood Healed (Mar 5:24-34).

JFB: Mar 5:24 - And Jesus went with him; and much people followed him, and thronged him The word in Luke (Luk 8:42) is stronger--"choked," "stifled Him."

The word in Luke (Luk 8:42) is stronger--"choked," "stifled Him."

JFB: Mar 5:26 - And had suffered many things of many physicians The expression perhaps does not necessarily refer to the suffering she endured under medical treatment, but to the much varied treatment which she und...

The expression perhaps does not necessarily refer to the suffering she endured under medical treatment, but to the much varied treatment which she underwent.

JFB: Mar 5:26 - and had spent all that she had, and was nothing bettered, but rather grew worse Pitiable case, and affectingly aggravated; emblem of our natural state as fallen creatures (Eze 16:5-6), and illustrating the worse than vanity of all...

Pitiable case, and affectingly aggravated; emblem of our natural state as fallen creatures (Eze 16:5-6), and illustrating the worse than vanity of all human remedies for spiritual maladies (Hos 5:13). The higher design of all our Lord's miracles of healing irresistibly suggests this way of viewing the present case, the propriety of which will still more appear as we proceed.

JFB: Mar 5:27 - When she had heard of Jesus, came This was the right experiment at last. What had she "heard of Jesus?" No doubt it was His marvellous cures she had heard of; and the hearing of these,...

This was the right experiment at last. What had she "heard of Jesus?" No doubt it was His marvellous cures she had heard of; and the hearing of these, in connection with her bitter experience of the vanity of applying to any other, had been blessed to the kindling in her soul of a firm confidence that He who had so willingly wrought such cures on others was able and would not refuse to heal her also.

JFB: Mar 5:27 - in the press behind Shrinking, yet seeking.

Shrinking, yet seeking.

JFB: Mar 5:27 - touched his garment According to the ceremonial law, the touch of anyone having the disease which this woman had would have defiled the person touched. Some think that th...

According to the ceremonial law, the touch of anyone having the disease which this woman had would have defiled the person touched. Some think that the recollection of this may account for her stealthily approaching Him in the crowd behind, and touching but the hem of His garment. But there was an instinct in the faith which brought her to Jesus, which taught her, that if that touch could set her free from the defiling disease itself, it was impossible to communicate defilement to Him, and that this wondrous Healer must be above such laws.

JFB: Mar 5:28 - For she said "within herself" (Mat 9:21).

"within herself" (Mat 9:21).

JFB: Mar 5:28 - If I may touch but his clothes, I shall be whole That is, if I may but come in contact with this glorious Healer at all. Remarkable faith this!

That is, if I may but come in contact with this glorious Healer at all. Remarkable faith this!

JFB: Mar 5:29 - And straightway the fountain of her blood was dried up Not only was her issue of blood stanched (Luk 8:44), but the cause of it was thoroughly removed, insomuch that by her bodily sensations she immediatel...

Not only was her issue of blood stanched (Luk 8:44), but the cause of it was thoroughly removed, insomuch that by her bodily sensations she immediately knew herself perfectly cured.

JFB: Mar 5:30 - And Jesus immediately knowing in himself that virtue Or "efficacy."

Or "efficacy."

JFB: Mar 5:30 - had gone out of him He was conscious of the forthgoing of His healing power, which was not--as in prophets and apostles--something foreign to Himself and imparted merely,...

He was conscious of the forthgoing of His healing power, which was not--as in prophets and apostles--something foreign to Himself and imparted merely, but what He had dwelling within Him as "His own fulness."

JFB: Mar 5:30 - turned him about in the press Crowd. and said, Who touched my clothes?

Crowd.

and said, Who touched my clothes?

JFB: Mar 5:31 - And his disciples said unto him Luke says (Luk 8:45), "When all denied, Peter and they that were with Him said, Master."

Luke says (Luk 8:45), "When all denied, Peter and they that were with Him said, Master."

JFB: Mar 5:31 - Thou seest the multitude thronging thee, and sayest thou, Who touched me? "Askest thou, Lord, who touched Thee? Rather ask who touched Thee not in such a throng." "And Jesus said, Somebody hath touched Me"--"a certain person...

"Askest thou, Lord, who touched Thee? Rather ask who touched Thee not in such a throng." "And Jesus said, Somebody hath touched Me"--"a certain person has touched Me"--"for I perceive that virtue is gone out of Me" (Luk 8:46). Yes, the multitude "thronged and pressed Him"--they jostled against Him, but all involuntarily; they were merely carried along; but one, one only--"a certain person--TOUCHED HIM," with the conscious, voluntary, dependent touch of faith, reaching forth its hand expressly to have contact with Him. This and this only Jesus acknowledges and seeks out. Even so, as AUGUSTINE long ago said, multitudes still come similarly close to Christ in the means of grace, but all to no purpose, being only sucked into the crowd. The voluntary, living contact of faith is that electric conductor which alone draws virtue out of Him.

JFB: Mar 5:32 - And he looked round about to see her that had done this thing Not for the purpose of summoning forth a culprit, but, as we shall presently see, to obtain from the healed one a testimony to what He had done for he...

Not for the purpose of summoning forth a culprit, but, as we shall presently see, to obtain from the healed one a testimony to what He had done for her.

JFB: Mar 5:33 - But the woman, fearing and trembling, knowing what was done in her Alarmed, as a humble, shrinking female would naturally be, at the necessity of so public an exposure of herself, yet conscious that she had a tale to ...

Alarmed, as a humble, shrinking female would naturally be, at the necessity of so public an exposure of herself, yet conscious that she had a tale to tell which would speak for her.

JFB: Mar 5:33 - came and fell down before him, and told him all the truth In Luke (Luk 8:47) it is, "When the woman saw that she was not hid, she came trembling, and falling down before Him, she declared unto Him before all ...

In Luke (Luk 8:47) it is, "When the woman saw that she was not hid, she came trembling, and falling down before Him, she declared unto Him before all the people for what cause she had touched Him, and how she was healed immediately." This, though it tried the modesty of the believing woman, was just what Christ wanted in dragging her forth, her public testimony to the facts of her case--the disease, with her abortive efforts at a cure, and the instantaneous and perfect relief which her touching the Great Healer had brought her.

JFB: Mar 5:34 - And he said unto her, Daughter "be of good comfort" (Luk 8:48).

"be of good comfort" (Luk 8:48).

JFB: Mar 5:34 - thy faith hath made thee whole; go in peace, and be whole of thy plague Though healed as soon as she believed, it seemed to her a stolen cure--she feared to acknowledge it. Jesus therefore sets His royal seal upon it. But ...

Though healed as soon as she believed, it seemed to her a stolen cure--she feared to acknowledge it. Jesus therefore sets His royal seal upon it. But what a glorious dismissal from the lips of Him who is "our Peace" is that, "Go in peace!"

Jairus' Daughter Raised to Life (Mar 5:35-43).

JFB: Mar 5:35 - Thy daughter is dead; why troublest thou the Master any further? The Teacher.

The Teacher.

JFB: Mar 5:36 - he saith unto the ruler of the synagogue, Be not afraid, only believe Jesus, knowing how the heart of the agonized father would sink at the tidings, and the reflections at the delay which would be apt to rise in his mind...

Jesus, knowing how the heart of the agonized father would sink at the tidings, and the reflections at the delay which would be apt to rise in his mind, hastens to reassure him, and in His accustomed style: "Be not afraid, only believe"--words of unchanging preciousness and power! How vividly do such incidents bring out Christ's knowledge of the human heart and tender sympathy! (Heb 4:15).

JFB: Mar 5:37 - And he suffered no man to follow him, save Peter, and James, and John the brother of James (See on Mar 1:29).

(See on Mar 1:29).

JFB: Mar 5:38 - And he cometh Rather, "they come."

Rather, "they come."

JFB: Mar 5:38 - to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly "the minstrels and the people making a noise" (Mat 9:23) --lamenting for the dead. (See 2Ch 35:25; Jer 9:20; Amo 5:16).

"the minstrels and the people making a noise" (Mat 9:23) --lamenting for the dead. (See 2Ch 35:25; Jer 9:20; Amo 5:16).

JFB: Mar 5:39 - And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth So brief her state of death as to be more like a short sleep.

So brief her state of death as to be more like a short sleep.

JFB: Mar 5:40 - And they laughed him to scorn Rather, simply, "laughed at Him"--"knowing that she was dead" (Luk 8:53); an important testimony this to the reality of her death.

Rather, simply, "laughed at Him"--"knowing that she was dead" (Luk 8:53); an important testimony this to the reality of her death.

JFB: Mar 5:40 - But when he had put them all out The word is strong--"turned them all out"; meaning all those who were making this noise, and any others that may have been there from sympathy, that o...

The word is strong--"turned them all out"; meaning all those who were making this noise, and any others that may have been there from sympathy, that only those might be present who were most nearly concerned, and those whom He had Himself brought as witnesses of the great act about to be done.

JFB: Mar 5:40 - he taketh the father and the mother of the damsel, and them that were with him Peter, and James, and John. and entereth in where the damsel was lying.

Peter, and James, and John.

and entereth in where the damsel was lying.

JFB: Mar 5:41 - And he took the damsel by the hand As He did Peter's mother-in-law (Mar 1:31).

As He did Peter's mother-in-law (Mar 1:31).

JFB: Mar 5:41 - and said unto her, Talitha cumi The words are Aramaic, or Syro-Chaldaic, the then language of Palestine. Mark loves to give such wonderful words just as they were spoken. See Mar 7:3...

The words are Aramaic, or Syro-Chaldaic, the then language of Palestine. Mark loves to give such wonderful words just as they were spoken. See Mar 7:34; Mar 14:36.

JFB: Mar 5:42 - And straightway the damsel The word here is different from that in Mar 5:39-41, and signifies "young maiden," or "little girl."

The word here is different from that in Mar 5:39-41, and signifies "young maiden," or "little girl."

JFB: Mar 5:42 - arose, and walked A vivid touch evidently from an eye-witness.

A vivid touch evidently from an eye-witness.

JFB: Mar 5:42 - And they were astonished with a great astonishment The language here is the strongest.

The language here is the strongest.

JFB: Mar 5:43 - And he charged them straitly Strictly.

Strictly.

JFB: Mar 5:43 - that no man should know it The only reason we can assign for this is His desire not to let the public feeling regarding Him come too precipitately to a crisis.

The only reason we can assign for this is His desire not to let the public feeling regarding Him come too precipitately to a crisis.

JFB: Mar 5:43 - and commanded that something should be given her to eat In token of perfect restoration.

In token of perfect restoration.

Clarke: Mar 5:1 - The Gadarenes The Gadarenes - Some of the MSS. have Gergasenes, and some of them Gerasenes. Griesbach seems to prefer the latter. See the note on Mat 8:28 The Gad...

The Gadarenes - Some of the MSS. have Gergasenes, and some of them Gerasenes. Griesbach seems to prefer the latter. See the note on Mat 8:28

The Gadarenes were included within the limits of the Gergasenes. Dr. Lightfoot supposes that, of the two demoniacs mentioned here, one was of Gadara, and consequently a heathen, the other was a Gergesenian, and consequently a Jew; and he thinks that Mark and Luke mention the Gadarene demoniac because his case was a singular one, being the only heathen cured by our Lord, except the daughter of the Syrophoenician woman.

Clarke: Mar 5:2 - A man with an unclean spirit A man with an unclean spirit - There are two mentioned by Matthew, who are termed demoniacs. See on Mar 1:23 (note).

A man with an unclean spirit - There are two mentioned by Matthew, who are termed demoniacs. See on Mar 1:23 (note).

Clarke: Mar 5:3 - Who had his dwelling among the tombs Who had his dwelling among the tombs - See Mat 8:28.

Who had his dwelling among the tombs - See Mat 8:28.

Clarke: Mar 5:4 - With fetters and chains With fetters and chains - His strength, it appears was supernatural, no kind of chains being strong enough to confine him. With several, this man wo...

With fetters and chains - His strength, it appears was supernatural, no kind of chains being strong enough to confine him. With several, this man would have passed for an outrageous madman, and diabolic influence be entirely left out of the question; but it is the prerogative of the inspired penman only, to enter into the nature and causes of things; and how strange is it, that because men cannot see as far as the Spirit of God does, therefore they deny his testimony. "There was no devil; there can be none."Why? "Because we have never seen one, and we think the doctrine absurd."Excellent reason! And do you think that any man who conscientiously believes his Bible will give any credit to you? Men sent from God, to bear witness to the truth, tell us there were demoniacs in their time; you say, "No, they were only diseases."Whom shall we credit? The men sent from God, or you?

Clarke: Mar 5:5 - Crying and cutting himself with stones Crying and cutting himself with stones - In this person’ s case we see a specimen of what Satan could do in all the wicked, if God should permi...

Crying and cutting himself with stones - In this person’ s case we see a specimen of what Satan could do in all the wicked, if God should permit him; but even the devil himself has his chain; and he who often binds others, is always bound himself.

Clarke: Mar 5:6 - Worshipped him Worshipped him - Did him homage; compelled thereto by the power of God. How humiliating to Satan, thus to be obliged to acknowledge the superiority ...

Worshipped him - Did him homage; compelled thereto by the power of God. How humiliating to Satan, thus to be obliged to acknowledge the superiority of Christ!

Clarke: Mar 5:7 - What have I to do with thee What have I to do with thee - Or, What is it to thee and me, or why dost thou trouble thyself with me? See on Mar 1:24 (note), and Mat 8:29 (note), ...

What have I to do with thee - Or, What is it to thee and me, or why dost thou trouble thyself with me? See on Mar 1:24 (note), and Mat 8:29 (note), where the idiom and meaning are explained

Clarke: Mar 5:7 - Jesus Jesus - This is omitted by four MSS., and by several in Luk 8:28, and by many of the first authority in Mat 8:29 (note). See the note on this latter...

Jesus - This is omitted by four MSS., and by several in Luk 8:28, and by many of the first authority in Mat 8:29 (note). See the note on this latter place.

Clarke: Mar 5:9 - Legion: for we are many Legion: for we are many - Could a disease have spoken so? "No, there was no devil in the case; the man spoke according to the prejudice of his count...

Legion: for we are many - Could a disease have spoken so? "No, there was no devil in the case; the man spoke according to the prejudice of his countrymen."And do you think that the Spirit of God could employ himself in retailing such ridiculous and nonsensical prejudices? "But the evangelist gives these as this madman’ s words, and it was necessary that, as a faithful historian, he should mention these circumstances."But this objection is destroyed by the parallel place in Luke, Luk 8:30, where the inspired writer himself observes, that the demoniac was called Legion, because many demons had entered into him.

Clarke: Mar 5:10 - Out of the country Out of the country - Strange that these accursed spirits should find it any mitigation of their misery to be permitted to exercise their malevolence...

Out of the country - Strange that these accursed spirits should find it any mitigation of their misery to be permitted to exercise their malevolence in a particular district! But as this is supposed to have been a heathen district, therefore the demons might consider themselves in their own territories; and probably they could act there with less restraint than they could do in a country where the worship of God was established. See on Mar 5:1 (note).

Clarke: Mar 5:11 - A great herd of swine A great herd of swine - See the notes on Mat 8:30.

A great herd of swine - See the notes on Mat 8:30.

Clarke: Mar 5:12 - All the devils All the devils - Παντες, all, is omitted by many MSS. and versions; Griesbach leaves it out of the text. Οἱ δαιμονες is omitted...

All the devils - Παντες, all, is omitted by many MSS. and versions; Griesbach leaves it out of the text. Οἱ δαιμονες is omitted also by several: Griesbach leaves it doubtful. Probably it should be read thus, And they besought him, saying.

Clarke: Mar 5:13 - Gave them leave Gave them leave - For επετρεψεν, DH, three others, and three copies of the Itala have επεμψεν, sent them.

Gave them leave - For επετρεψεν, DH, three others, and three copies of the Itala have επεμψεν, sent them.

Clarke: Mar 5:14 - The swine The swine - Instead of τους χοιρους, BCDL, three others, Syriac, Coptic, Ethiopic, Vulgate, and Itala, read αυτους, them - And th...

The swine - Instead of τους χοιρους, BCDL, three others, Syriac, Coptic, Ethiopic, Vulgate, and Itala, read αυτους, them - And they that fed Them fled. Griesbach has adopted this reading.

Clarke: Mar 5:15 - That - had the legion That - had the legion - This is omitted by D, and two others, Ethiopic, Persic, Vulgate, and all the Itala but one. Mill, Bengel, and Griesbach, thi...

That - had the legion - This is omitted by D, and two others, Ethiopic, Persic, Vulgate, and all the Itala but one. Mill, Bengel, and Griesbach, think it should be omitted.

Clarke: Mar 5:19 - Suffered him not Suffered him not - Ὁ δε Ιησους, Howbeit Jesus, is omitted by ABKLM, twenty-seven others, both the Syriac, both the Persic, Coptic, Gothi...

Suffered him not - Ὁ δε Ιησους, Howbeit Jesus, is omitted by ABKLM, twenty-seven others, both the Syriac, both the Persic, Coptic, Gothic, Vulgate, and one of the Itala. Mill and Bengel approve of the omission, and Griesbach leaves it out of the text

Clarke: Mar 5:19 - Go home to thy friends, etc. Go home to thy friends, etc. - This was the cause why Jesus would not permit him to follow him now, because he would not have the happiness of his r...

Go home to thy friends, etc. - This was the cause why Jesus would not permit him to follow him now, because he would not have the happiness of his relatives deferred, who must exceedingly rejoice at seeing the wonders which the Lord had wrought.

Clarke: Mar 5:20 - Decapolis Decapolis - See on Mat 4:25 (note).

Decapolis - See on Mat 4:25 (note).

Clarke: Mar 5:23 - My little daughter My little daughter - Το θυγατριον μου, that little daughter of mine. The words express much tenderness and concern. Luke observes, Lu...

My little daughter - Το θυγατριον μου, that little daughter of mine. The words express much tenderness and concern. Luke observes, Luk 8:42, that she was his only daughter, and was about twelve years of age

Clarke: Mar 5:23 - At the point of death At the point of death - Εσχατως εχει, in the last extremity, the last gasp See on Mat 9:18 (note).

At the point of death - Εσχατως εχει, in the last extremity, the last gasp

See on Mat 9:18 (note).

Clarke: Mar 5:25 - A certain woman A certain woman - See Mat 9:20.

A certain woman - See Mat 9:20.

Clarke: Mar 5:26 - Had suffered many things of many physicians, - and was nothing bettered, but rather grew worse Had suffered many things of many physicians, - and was nothing bettered, but rather grew worse - No person will wonder at this account, when he cons...

Had suffered many things of many physicians, - and was nothing bettered, but rather grew worse - No person will wonder at this account, when he considers the therapeutics of the Jewish physicians in reference to hemorrhages, especially of the kind with which this woman was afflicted

Rabbi Jochanan says: "Take of gum Alexandria, of alum, and of crocus hortensis, the weight of a zuzee each; let them be bruised together, and given in wine to the woman that hath an issue of blood. But if this fail, "Take of Persian onions nine logs, boil them in wine, and give it to her to drink: and say, Arise from thy flux. But should this fail, "Set her in a place where two ways meet, and let her hold a cup of wine in her hand; and let somebody come behind and affright her, and say, Arise from thy flux. But should this do no good, "Take a handful of cummin and a handful of crocus, and a handful of faenu-greek; let these be boiled, and given her to drink, and say, Arise from thy flux. But should this also fail, "Dig seven trenches, and burn in them some cuttings of vines not yet circumcised (vines not four years old); and let her take in her hand a cup of wine, and let her be led from this trench and set down over that, and let her be removed from that, and set down over another: and in each removal say unto her, Arise from thy flux."Dr. Lightfoot gives these as a sample, out of many others, extracted from Bab. Shabb. fol. 110

And from some of these nostrums it is evident the woman could not be bettered, and from some others it is as evident that she must be made worse; and from all together it is indubitably certain that she must have suffered many things; - and from the persons employed, the expense of the medicaments, and the number of years she was afflicted, as she was not a person of great opulence, it is most perfectly credible that she spent all that she had. She was therefore a fit patient for the Great Physician

The case of this woman was a very afflicting one

1.    Because of the nature of her malady; it was such as could not be made public, without exposing her to shame and contempt

2.    It was an inveterate disorder; it had lasted twelve years

3.    It was continual; she appears to have had no interval of health

4.    Her disorder was aggravated by the medicines she used - she suffered much, etc

5.    Her malady was ruinous both to her health and circumstances - she spent all that she had

6.    She was now brought to the last point of wretchedness, want, and despair; she was growing worse, and had neither money nor goods to make another experiment to procure her health

7.    She was brought so low by her disorder as to be incapable of earning any thing to support her wretched life a little longer

It has been said, and the saying is a good one, "Man’ s extremity is God’ s opportunity."Never could the power and goodness of God be shown in a more difficult and distressful case. And now Jesus comes, and she is healed.

Clarke: Mar 5:27 - Came in the press behind Came in the press behind - She had formed her resolution in faith, she executes it, notwithstanding her weakness, etc., with courage; and now she fi...

Came in the press behind - She had formed her resolution in faith, she executes it, notwithstanding her weakness, etc., with courage; and now she finds it crowned with success.

Clarke: Mar 5:31 - Thou seest the multitude thronging then, etc. Thou seest the multitude thronging then, etc. - Many touch Jesus who are not healed by him: the reason is, they do it not by faith, through a sense ...

Thou seest the multitude thronging then, etc. - Many touch Jesus who are not healed by him: the reason is, they do it not by faith, through a sense of their wants, and a conviction of his ability and willingness to save them. Faith conveys the virtue of Christ into the soul, and spiritual health is the immediate consequence of this received virtue.

Clarke: Mar 5:33 - Fearing and trembling Fearing and trembling - See Mat 9:22.

Fearing and trembling - See Mat 9:22.

Clarke: Mar 5:34 - Be whole of thy plague Be whole of thy plague - Rather, continue whole, not, be whole, for she was already healed: but this contains a promise, necessary to her encouragem...

Be whole of thy plague - Rather, continue whole, not, be whole, for she was already healed: but this contains a promise, necessary to her encouragement, that her disorder should afflict her no more.

Clarke: Mar 5:35 - Why troublest thou the Master Why troublest thou the Master - These people seem to have had no other notion of our Lord than that of an eminent physician, who might be useful whi...

Why troublest thou the Master - These people seem to have had no other notion of our Lord than that of an eminent physician, who might be useful while there was life, but afterwards could do nothing.

Clarke: Mar 5:36 - Jesus - saith Jesus - saith - These words were spoken by our Lord to the afflicted father, immediately on his hearing of the death of his child, to prevent that d...

Jesus - saith - These words were spoken by our Lord to the afflicted father, immediately on his hearing of the death of his child, to prevent that distress which he otherwise must have felt on finding that the case was now, humanly speaking, hopeless.

Clarke: Mar 5:38 - He cometh He cometh - But ερχονται, they come, is the reading of ABCDF, four others, and several versions

He cometh - But ερχονται, they come, is the reading of ABCDF, four others, and several versions

Clarke: Mar 5:38 - Wept and wailed Wept and wailed - See on Mat 9:23 (note).

Wept and wailed - See on Mat 9:23 (note).

Clarke: Mar 5:40 - The father and the mother The father and the mother - Prudence required that they should be present, and be witnesses of the miracle

The father and the mother - Prudence required that they should be present, and be witnesses of the miracle

Clarke: Mar 5:40 - And them that were with him And them that were with him - That is, Peter, James, and John, Mar 5:37. It is remarkable that our Lord gave a particular preference to these three ...

And them that were with him - That is, Peter, James, and John, Mar 5:37. It is remarkable that our Lord gave a particular preference to these three disciples, beyond all the rest, on three very important occasions

1.    They were present at the transfiguration

2.    At the raising of Jairus’ s daughter

3.    At his agony in the garden of Gethsemane

Clarke: Mar 5:40 - Where the damsel was lying Where the damsel was lying - Ανακειμενον, lying. This word is very doubtful. BDL, one other, Coptic, and later Arabic, with five of the ...

Where the damsel was lying - Ανακειμενον, lying. This word is very doubtful. BDL, one other, Coptic, and later Arabic, with five of the Itala, omit it. Other MSS. express the same idea in five different words: Griesbach leaves it out of the text. See his Testament.

Clarke: Mar 5:41 - Talitha cumi Talitha cumi - , This is mere Syriac, the proper translation of which the evangelist has given. The Codex Bezae has a very odd and unaccountable re...

Talitha cumi - , This is mere Syriac, the proper translation of which the evangelist has given. The Codex Bezae has a very odd and unaccountable reading here, ῥαββι. θαβιτα κουμι, My master. Damsel arise. Suidas quotes this place under the word Αββακουμ thus ταληθα κουμ . Κουμ is the reading of several ancient MSS., but it is certainly a faulty one.

Clarke: Mar 5:43 - Something should be given her to eat Something should be given her to eat - For though he had employed an extraordinary power to bring her to life, he wills that she should be continued...

Something should be given her to eat - For though he had employed an extraordinary power to bring her to life, he wills that she should be continued in existence by the use of ordinary means. The advice of the heathen is a good one: -

Nec Deus intersit, nisi dignus vindice nodus Inciderit

Hora

"When the miraculous power of God is necessary, let it be resorted to: when it is not necessary, let the ordinary means be used.

To act otherwise would be to tempt God

While Christ teaches men the knowledge of the true God, and the way of salvation, he at the same time teaches them lessons of prudence, economy, and common sense. And it is worthy of remark, that all who are taught of him are not only saved, but their understandings are much improved. True religion, civilization, mental improvement, common sense, and orderly behavior, go hand in hand.

Calvin: Mar 5:3 - And no man could bind him, not even with chains Mar 5:3.And no man could bind him, not even with chains Naturally, he was not able to break the chains; and hence we infer that Satan is sometimes per...

Mar 5:3.And no man could bind him, not even with chains Naturally, he was not able to break the chains; and hence we infer that Satan is sometimes permitted to make extraordinary movements, the effect of which goes beyond our comprehension and beyond ordinary means. We often perceive in madmen much greater strength than belongs to their natural capacity; and we are not at liberty to deny that, in such cases, the devil does his part when God permits him: but the force, which is described by the Evangelists, was far greater. 548 It was indeed a sad and shocking exhibition, but may serve to remind us how wretched and alarming it is to be placed under the tyranny of Satan, and also that bodily agony, however violent or cruel, is not more to be dreaded than distress of mind.

Calvin: Mar 5:6 - Worshipped him Mar 5:6Worshipped him 549 The arrangement of the narrative may be thus stated. When the demoniacs came to meet him, Christ ordered the unclean spirit...

Mar 5:6Worshipped him 549 The arrangement of the narrative may be thus stated. When the demoniacs came to meet him, Christ ordered the unclean spirits to go out of them, and then they prayed and entreated that he would not torment them before the time The worship, therefore, did not precede Christ’s words: nor did they complain that Christ gave them uneasiness, 550 till he urged them to go out. We ought to be aware that they did not come of their own accord into the presence of Christ, but were drawn by a secret exercise of his authority. As they had formerly been accustomed to carry men off, in furious violence, to the tombs, so now a superior power compels them to appear reluctantly at the tribunal of their judge.

Hence we infer, that the whole of Satan’s kingdom is subject to the authority of Christ. 551 For the devils, when Christ summons them to appear before him, are not more at their own disposal than were the wretched men whom their tyranny was wont to drive about in every direction. At length, by the secret power of Christ, they are dragged before him, that, by casting them out, he may prove himself to be the deliverer of men. Reluctantly too they worship him, and their rebellious complaints testify that their confession was not made from choice, but was drawn from them by force.

Calvin: Mar 5:9 - My name is Legion Mar 5:9My name is Legion The devil was compelled by Christ to pronounce this word, that he might more fully display the greatness and excellence of hi...

Mar 5:9My name is Legion The devil was compelled by Christ to pronounce this word, that he might more fully display the greatness and excellence of his grace. There must have been good reasons why this man should have endured so severe a punishment as to have an army of devils, so to speak, dwelling within him. What compassion then was it, to rescue from so many deaths a man who was more than a thousand times ruined! It was a magnificent display of the power of Christ., that by his voice not one devil, but a great multitude of devils, were suddenly driven out. Legion denotes here not a definite number of men, but merely a great multitude.

Hence it is evident what a wretched creature man is, when he is deprived of the divine protection. Every man is not only exposed to a single devil, but becomes the retreat of vast numbers. This passage refutes also the common error, which has been borrowed by Jews and Christians from the heathens, that every man is attacked by his own particular devil? On the contrary, Scripture plainly declares, that, just as it pleases God, one devil 554 is sometimes sent to punish a whole nation, and at other times many devils are permitted to punish one man: as, on the other hand, one angel sometimes protects a whole nation, and every man has many angels to act as his guardians. There is the greater necessity for keeping diligent watch, lest so great a multitude of enemies should take us by surprise.

Calvin: Mar 5:10 - And entreated him earnestly Mar 5:10.And entreated him earnestly Luke says, they requested that they might not be sent into the deep Some explain these words to mean that they...

Mar 5:10.And entreated him earnestly Luke says, they requested that they might not be sent into the deep Some explain these words to mean that they wished to avoid uninhabited places. 555 I rather view it as referring to their rage for doing mischief. As the devils have no other object than to prowl among men, like lions in search of prey, they are grieved at being plunged into the deep, where they will have no opportunity of injuring and ruining men. That this is the true meaning may be inferred from the words of Mark, who says that they requested that they might not be compelled to go out of the country In a word, they manifest their disposition to be such, that there is nothing which they more eagerly desire than the destruction of mankind.

Calvin: Mar 5:15 - And they come to Jesus Mar 5:15.And they come to Jesus We have here a striking proof that not all who perceive the hand of God profit as they ought to do by yielding themsel...

Mar 5:15.And they come to Jesus We have here a striking proof that not all who perceive the hand of God profit as they ought to do by yielding themselves to him in sincere godliness. Having seen the miracle, the Gadarenes were afraid, because the majesty of God shone brightly in Christ. So far they did right but now that they send him out of their territories, what could have been done worse than this? They too were scattered, and here is a shepherd to collect them or rather, it is God who stretches out his arms, through his Son, to embrace and carry to heaven those who were overwhelmed by the darkness of death. They choose rather to be deprived of the salvation which is offered to them, than to endure any longer the presence of Christ.

The apparent ground of their offense is the loss of the swine, but Luke assigns a loftier cause, that they were seized with a great fear; 556 and certainly, if they had been exasperated by the loss which they sustained, they would not have requested him, but would rudely have driven him out. They honor him as God’s minister, and yet are so struck with dread as to desire that he will go to a distance from them. Thus we see that they were not at all moved by a sense of the divine grace. And indeed, though all wicked men adore God, and bestow great pains on appeasing him, yet if they had their choice, they would withdraw to the greatest possible distance from him: for his face is terrible, so long as they contemplate him as a Judge, and not as a Father. The consequence is, that the gospel, which is more delightful than any thing that can be conceived, is everywhere considered to be so dismal and severe, that a good part of the world would wish that it were buried.

And yet it is true that their fear was partly occasioned by their loss. Thus at the present day, so long as men believe that the kingdom of God is opposed to their interest, either of a public or private nature, they are prepossessed by a depraved and carnal fear, and have no relish for his grace. Accordingly, when he comes, they think that God does not regard them with favor, but rather with anger, and, so far as lies in their power, they send him to another place. It is a mark of shameful insensibility in those men, that the loss of their swine gives them more alarm than the salvation of their soul would give them joy.

Calvin: Mar 5:34 - Go in peace, and be delivered from thy scourge Mar 5:34.Go in peace, and be delivered from thy scourge From this exhortation we infer that the benefit which she had obtained was fully ratified, whe...

Mar 5:34.Go in peace, and be delivered from thy scourge From this exhortation we infer that the benefit which she had obtained was fully ratified, when she heard from the lips of Christ what she had already learned from experience: for we do not truly, or with a safe conscience, enjoy God’s benefits in any other way than by possessing them as contained in the treasury of his promises.

Calvin: Mar 5:36 - Fear not, only believe Mar 5:36.Fear not, only believe The message about her death had induced despair: for he had asked nothing from Christ but relief to the diseased young...

Mar 5:36.Fear not, only believe The message about her death had induced despair: for he had asked nothing from Christ but relief to the diseased young woman. Christ therefore bids him take care lest, by fear or distrust, he shut out that grace, to which death will be no hindrance. By this expression, only believe, he means that he will not want power, provided Jairus will allow him; and, at the same time, exhorts him to enlarge his heart with confidence, because there is no room to fear that his faith will be more extensive than the boundless power of God. And truly this is the case with us all: for God would be much more liberal in his communications to us, if we were not so close; but our own scanty desires hinder him from pouring out his gifts upon us in greater abundance. 528 In general, we are taught by this passage, that we cannot go beyond bounds in believing: because our faith, however large, will never embrace the hundredth part of the divine goodness.

Calvin: Mar 5:37 - And did not permit any one to follow him 37.And did not permit any one to follow him He forbade that they should be allowed to enter, either because they were unworthy to be his witnesses of...

37.And did not permit any one to follow him He forbade that they should be allowed to enter, either because they were unworthy to be his witnesses of the miracle, or because he did not choose that the miracle should be overpowered by a noisy crowd around him. It was better that the young woman, whose dead body they had beheld, should suddenly go out before the eyes of men, alive and full of rigor. Mark and Luke tell us that not more than three of the disciples were admitted, and both mention also the parents. Mark alone states that those who had accompanied Jairus when he came to supplicate Christ were admitted. Matthew, who is more concise, takes no notice of this circumstance.

Calvin: Mar 5:39 - The girl sleepeth. Sleep Mar 5:39The girl sleepeth. Sleep is everywhere in Scripture employed to denote death; and there is no doubt but this comparison, taken from temporal...

Mar 5:39The girl sleepeth. Sleep is everywhere in Scripture employed to denote death; and there is no doubt but this comparison, taken from temporal rest, points out a future resurrection. But here Christ expressly makes a distinction between sleep and death, so as to excite an expectation of life. His meaning is, “You will presently see her raised up whom you suppose to be dead.” That he was ridiculed by thoughtless and ignorant people, who were wholly engrossed with profane lamentation, and who did not comprehend his design, ought not to awaken surprise. And yet this very circumstance was an additional confirmation of the miracle, that those persons entertained no doubt whatever as to her death.

Calvin: Mar 5:41 - And he took hold of her hand, and said to her 41.And he took hold of her hand, and said to her Luk 8:54. And he took hold of her hand, and cried Though naturally this cry was of no avail fo...

41.And he took hold of her hand, and said to her Luk 8:54. And he took hold of her hand, and cried Though naturally this cry was of no avail for recalling the senses of the deceased young woman, yet Christ intended to give a magnificent display of the power of his voice, that he might more fully accustom men to listen to his doctrine. It is easy to learn from this the great efficacy of the voice of Christ, which reaches even to the dead, and exerts a quickening influence on death itself. Accordingly, Luke says that her spirit returned, or, in other words, that immediately on being called, it obeyed the command of Christ.

Calvin: Mar 5:43 - And he charged them 43.And he charged them Though Christ did not admit all indiscriminately to behold this resurrection, yet the miracle might not have remained long con...

43.And he charged them Though Christ did not admit all indiscriminately to behold this resurrection, yet the miracle might not have remained long concealed. And it would indeed have been improper to suppress that power of God, by which the whole world ought to be prepared for life. Why then does he enjoin silence on the young woman’s parents? Perhaps it was not so much about the fact itself, as about the manner of it, that he wished them to be silent, and that only for a time; for we see that there were other instances in which he sought out a proper occasion. Those who think that they were forbidden to speak for the purpose of whetting their desire, resort to a solution which is unnatural. I do acknowledge that Christ did not perform this miracle without the intention of making it known, but perhaps at a more fitting time, or after the dismission of a crowd among whom there was no prudence or moderation. He therefore intended to allow some delay, that they might in quietness and composure revolve the work of God.

Defender: Mar 5:1 - the sea The Sea of Galilee is actually a lake, approximately 13 miles by 8 miles in size.

The Sea of Galilee is actually a lake, approximately 13 miles by 8 miles in size.

Defender: Mar 5:1 - Gadarenes These are called Gergesenes in the parallel account in Mat 8:28-34. Gergesa was a small town on the eastern shore of the Sea of Galilee, in the distri...

These are called Gergesenes in the parallel account in Mat 8:28-34. Gergesa was a small town on the eastern shore of the Sea of Galilee, in the district of Gadara, a larger city."

Defender: Mar 5:2 - a man The account in Matthew mentions two demoniacs (Mat 8:28-34). Since both Mark 5:1-20 and Luk 8:26-37 discuss only the one man who was healed, the impli...

The account in Matthew mentions two demoniacs (Mat 8:28-34). Since both Mark 5:1-20 and Luk 8:26-37 discuss only the one man who was healed, the implication is that the second fled away - either still possessed or, if healed like his companion, unthankful and unrepentant."

Defender: Mar 5:9 - Legion A Roman legion could contain as many as 6000 soldiers, but the implication here is simply "many." Actually, there were at least 2000 (Mar 5:13). Jesus...

A Roman legion could contain as many as 6000 soldiers, but the implication here is simply "many." Actually, there were at least 2000 (Mar 5:13). Jesus had asked the man his name, but the dominant evil spirit answered, using the man's vocal apparatus. The same phenomenon is occasionally encountered in demon-possessed people today, with the responding spirit exhibiting knowledge and voice structure markedly different from that of the person possessed."

Defender: Mar 5:26 - all that she had Large and fruitless medical bills are apparently not uniquely a modern phenomenon. It is interesting that in his parallel account, Luke (who was himse...

Large and fruitless medical bills are apparently not uniquely a modern phenomenon. It is interesting that in his parallel account, Luke (who was himself a physician) mentioned that she had unsuccessfully spent all she had on physicians but could not bring himself to the further acknowledgment that she "rather grew worse.""

Defender: Mar 5:43 - know it At this stage of His ministry, Jesus wanted people to believe Him and His words on their own merit, not because of seeing miraculous occurrences. With...

At this stage of His ministry, Jesus wanted people to believe Him and His words on their own merit, not because of seeing miraculous occurrences. With the complete Scriptures now available to the vast majority of the world's population, there is less need for "signs and wonders" than even in Jesus' day."

TSK: Mar 5:1 - -- Mar 4:35; Mat 8:28-34; Luk 8:26-39

TSK: Mar 5:2 - out // a man // with out : Isa 65:4; Luk 8:27 a man : Matthew gives a brief account of two demoniacs who were dispossessed on this occasion; but Mark and Luke omit the men...

out : Isa 65:4; Luk 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, δαιμονιζομενοι [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 : Mar 5:8, Mar 1:23, Mar 1:26, Mar 3:30, Mar 7:25; Luk 9:42

TSK: Mar 5:3 - -- Mar 9:18-22; Isa 65:4; Dan 4:32, Dan 4:33; Luk 8:29

TSK: Mar 5:4 - tame tame : Jam 3:7, Jam 3:8

tame : Jam 3:7, Jam 3:8

TSK: Mar 5:5 - crying crying : 1Ki 18:28; Job 2:7, Job 2:8; Joh 8:44

TSK: Mar 5:6 - he ran he ran : Psa 66:3 *marg. Psa 72:9; Luk 4:41; Act 16:17; Jam 2:19

TSK: Mar 5:7 - What // Son // I adjure // that What : Mar 1:24; Hos 14:8; Mat 8:29; Luk 4:34 Son : Mar 3:11, Mar 14:61; Mat 16:16; Joh 20:31; Act 8:37, Act 16:17 I adjure : 1Ki 22:16; Mat 26:63; Ac...

TSK: Mar 5:8 - -- Mar 1:25, Mar 9:25, Mar 9:26; Act 16:18

TSK: Mar 5:9 - What // Legion What : Luk 8:30, Luk 11:21-26 Legion : Mat 12:45, Mat 26:53

TSK: Mar 5:10 - -- Mar 5:13, Mar 3:22

TSK: Mar 5:11 - herd herd : Lev 11:7, Lev 11:8; Deu 14:8; Isa 65:4, Isa 66:3; Mat 8:30; Luk 8:32

TSK: Mar 5:12 - -- Job 1:10-12, Job 2:5; Luk 22:31, Luk 22:32; 2Co 2:11; 1Pe 5:8

TSK: Mar 5:13 - gave // the herd gave : 1Ki 22:22; Job 1:12, Job 2:6; Mat 8:32; 1Pe 3:22; Rev 13:5-7, Rev 20:7 the herd : Joh 8:44; Rev 9:11

TSK: Mar 5:14 - -- Mat 8:33; Luk 8:34

TSK: Mar 5:15 - him that // and they him that : Mar 5:4; Isa 49:24, Isa 49:25; Mat 9:33, Mat 12:29; Luk 8:35, Luk 8:36, Luk 10:39; Col 1:13 and they : 1Sa 6:20,1Sa 6:21, 1Sa 16:4; 1Ch 13:...

TSK: Mar 5:17 - -- Mar 5:7, Mar 1:24; Gen 26:16; Deu 5:25; 1Ki 17:18; Job 21:14, Job 21:15; Mat 8:34; Luk 5:8; Luk 8:37; Act 16:39

TSK: Mar 5:18 - prayed prayed : Mar 5:7, Mar 5:17; Psa 116:12; Luk 8:38, Luk 8:39, Luk 17:15-17, Luk 23:42, Luk 23:43; Phi 1:23, Phi 1:24

TSK: Mar 5:19 - Go home Go home : Psa 66:16; Isa 38:9-20; Dan 4:1-3, Dan 4:37, Dan 6:25-27; Jon 2:1-10; Joh 4:29; Acts 22:1-21, 26:4-29

Go home : Psa 66:16; Isa 38:9-20; Dan 4:1-3, Dan 4:37, Dan 6:25-27; Jon 2:1-10; Joh 4:29; Acts 22:1-21, 26:4-29

TSK: Mar 5:20 - Decapolis Decapolis : Mar 7:31; Mat 4:25

Decapolis : Mar 7:31; Mat 4:25

TSK: Mar 5:21 - -- Mat 9:1; Luk 8:40

TSK: Mar 5:22 - there // rulers // he fell there : Mat 9:18, Mat 9:19; Luk 8:41, Luk 8:42 rulers : Luk 13:14; Act 13:15, Act 18:8, Act 18:17 he fell : Mar 5:33; Mat 2:11; Luk 5:8, Luk 8:28; Act...

TSK: Mar 5:23 - besought // lay thy hands besought : Mar 7:25-27, Mar 9:21, Mar 9:22; 2Sa 12:15, 2Sa 12:16; Psa 50:15, Psa 107:19; Luk 4:38, Luk 7:2, Luk 7:3, Luk 7:12; Joh 4:46, Joh 4:47, Joh...

TSK: Mar 5:24 - went // and thronged went : Luk 7:6; Act 10:38 and thronged : Mar 5:31, Mar 3:9, Mar 3:10,Mar 3:20; Luk 8:42, Luk 8:45, Luk 12:1, Luk 19:3

TSK: Mar 5:25 - a certain // an issue // twelve a certain : Mat 9:20-22; Luk 8:43, Luk 8:44 an issue : Lev 15:19, Lev 15:20,Lev 15:25-27 twelve : Luk 13:11; Joh 5:5, Joh 5:6; Act 4:22, Act 9:33, Act...

TSK: Mar 5:26 - had suffered // nothing had suffered : No person will wonder at this account when he considers the therapeutics of the Jewish physicians, in reference to diseases of this kin...

had suffered : No person will wonder at this account when he considers the therapeutics of the Jewish physicians, in reference to diseases of this kind (for an account of which, see Drs. Lightfoot and Clarke). She was, therefore, a fit patient for the Great Physician. Job 13:4; Jer 8:22, Jer 30:12, Jer 30:13, Jer 51:8

nothing : Psa 108:12

TSK: Mar 5:27 - touched touched : Mar 6:56; 2Ki 13:21; Mat 14:36; Act 5:15, Act 19:12

TSK: Mar 5:29 - straightway // fountain // plague straightway : Exo 15:26; Job 33:24, Job 33:25; Psa 30:2, Psa 103:3, Psa 107:20, Psa 147:3 fountain : Lev 20:18 plague : Mar 5:34, Mar 3:10; 1Ki 8:37; ...

TSK: Mar 5:30 - virtue virtue : Luk 6:19, Luk 8:46; 1Pe 2:9 *marg.

virtue : Luk 6:19, Luk 8:46; 1Pe 2:9 *marg.

TSK: Mar 5:31 - Thou seest Thou seest : Luk 8:45, Luk 9:12

Thou seest : Luk 8:45, Luk 9:12

TSK: Mar 5:33 - the woman // and told the woman : Mar 4:41; Luk 1:12, Luk 1:29, Luk 8:47 and told : Psa 30:2, Psa 66:16, Psa 103:2-5, Psa 116:12-14

TSK: Mar 5:34 - Daughter // thy faith // go Daughter : Mat 9:2, Mat 9:22; Luk 8:48 thy faith : Mar 10:52; Luk 7:50, Luk 8:48, Luk 17:19, Luk 18:42; Act 14:9 go : 1Sa 1:17, 1Sa 20:42; 2Ki 5:19; E...

TSK: Mar 5:35 - there came // thy daughter // why // the Master there came : Luk 8:49 thy daughter : Joh 5:25, Joh 11:25 why : Luk 7:6, Luk 7:7; Joh 11:21, Joh 11:32, Joh 11:39 the Master : Mar 10:17; Mat 26:18; Jo...

there came : Luk 8:49

thy daughter : Joh 5:25, Joh 11:25

why : Luk 7:6, Luk 7:7; Joh 11:21, Joh 11:32, Joh 11:39

the Master : Mar 10:17; Mat 26:18; Joh 11:28

TSK: Mar 5:36 - only only : Mar 5:34, Mar 9:23; 2Ch 20:20; Mat 9:28, Mat 9:29, Mat 17:20; Luk 8:50; Joh 4:48-50, Joh 11:40; Rom 4:18-24

TSK: Mar 5:37 - he suffered // save he suffered : Luk 8:51; Act 9:40 save : Mar 9:2, Mar 14:33; 2Co 13:1

he suffered : Luk 8:51; Act 9:40

save : Mar 9:2, Mar 14:33; 2Co 13:1

TSK: Mar 5:38 - and seeth and seeth : Jer 9:17-20; Mat 9:23, Mat 9:24, Mat 11:17; Luk 8:52, Luk 8:53; Act 9:39

TSK: Mar 5:39 - not dead not dead : Dan 12:2; Joh 11:11-13; Act 20:10; 1Co 11:30; 1Th 4:13, 1Th 4:14, 1Th 5:10

TSK: Mar 5:40 - they // when // he taketh they : Gen 19:14; Neh 2:19; Job 12:4; Psa 22:7, Psa 123:3, Psa 123:4; Luk 16:14; Act 17:32 when : 2Ki 4:33; Mat 7:6, Mat 9:24, Mat 9:25; Luk 8:53, Luk...

they : Gen 19:14; Neh 2:19; Job 12:4; Psa 22:7, Psa 123:3, Psa 123:4; Luk 16:14; Act 17:32

when : 2Ki 4:33; Mat 7:6, Mat 9:24, Mat 9:25; Luk 8:53, Luk 8:54

he taketh : He took just so many as prudence required, and as were sufficient to prove the reality of the cure; to have permitted the presence of more, might have savoured of ostentation.

TSK: Mar 5:41 - took // Talitha cumi // Damsel took : Mar 1:31; Act 9:40,Act 9:41 Talitha cumi : טליתא קומי , which is pure Syriac, the same as in the Syriac version, the proper translat...

took : Mar 1:31; Act 9:40,Act 9:41

Talitha cumi : טליתא קומי , which is pure Syriac, the same as in the Syriac version, the proper translation of which is given by the evangelist.

Damsel : Mar 1:41; Gen 1:3; Psa 33:9; Luk 7:14, Luk 7:15, Luk 8:54, Luk 8:55; Joh 5:28, Joh 5:29, Joh 11:43, Joh 11:44; Rom 4:17; Phi 3:21

TSK: Mar 5:42 - -- Mar 1:27, Mar 4:41, Mar 6:51, Mar 7:37; Act 3:10-13

TSK: Mar 5:43 - he charged // and commanded // Given he charged : Mar 1:43, Mar 3:12, Mar 7:36; Mat 8:4, Mat 9:30, Mat 12:16-18, Mat 17:9; Luk 5:14, Luk 8:56; Joh 5:41 and commanded : This was to shew th...

he charged : Mar 1:43, Mar 3:12, Mar 7:36; Mat 8:4, Mat 9:30, Mat 12:16-18, Mat 17:9; Luk 5:14, Luk 8:56; Joh 5:41

and commanded : This was to shew that she had not only returned to life, but was also restored to perfect health; and to intimate, that though raised to life by extraordinary power, she must be continued in existence, as before, by the use of ordinary means. The advice of a heathen, on another subject, is quite applicable: Nec Deus intersit, nisi dignus vindice nodus incideriṫ ""When the miraculous power of God is necessary, let it be resorted to; when not necessary, let the ordinary means be used.""To act otherwise would be to tempt God.

Given : Luk 24:30,Luk 24:42, Luk 24:43; Act 10:41

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Poole: Mar 5:1 - the Gadarenes // See Poole on "Mat 8:28" Mar 5:1-20 Christ casteth out the legion of devils, and suffereth them to enter into the herd of swine. Mar 5:21-24 He is entreated by Jairus to go...

Mar 5:1-20 Christ casteth out the legion of devils, and suffereth

them to enter into the herd of swine.

Mar 5:21-24 He is entreated by Jairus to go and heal his daughter.

Mar 5:25-34 By the way he healeth a woman of an inveterate issue

of blood.

Mar 5:35-43 He raiseth Jairus’ s daughter to life.

Ver. 1-20. This famous piece of history hath the testimony of three evangelists, Matthew, Mark, and Luke. We meeting with it in Matthew, did not only largely open what passages Matthew hath about it, but what both Mark and Luke have. See Poole on "Mat 8:28" , and following verses to Mat 8:34 . We shall only annex here some short notes. Interpreters judge the country of the Gergesenes, and of

the Gadarenes mentioned here, to have been the same, sometimes receiving the denomination from one city, sometimes from another in it. Why the devils are called unclean spirits, in opposition to the Holy Spirit, &c., we have formerly showed; as also why they delight to be about tombs. We have also showed his power, which (by God’ s permission) he exerciseth upon men: some he possesseth, and acteth the part of the soul in them (especially as to the locomotive faculty); these are properly called demoniacs, energoumenoi . Others he afflicts more as a foreign agent, offering violence to them. Others he more secretly influences, by impressions and suggestions: thus he still ordinarily worketh in the children of disobedience, Eph 2:2 ; nor are the people of God free from this impetus, though, being succoured by Christ, they are not so ordinarily overcome. Of the mighty power of the evil angels to break chains and fetters we need not doubt, considering that though fallen from their first righteousness, they yet have their natural power as spirits.

I adjure thee by God, is no more than, I solemnly entreat thee; it hath not the force of, Swear unto me by God, as some would have it. Matthew mentions two (of these demoniacs); Mark and Luke but one: there were doubtless two, but probably one of them was not so raging as the other, and therefore less taken notice of. Some think one of these men was a heathen, the other a Jew:

1. Because the term legion, which the demoniac gives himself, is a heathen term, signifying a squadron of soldiers, about six thousand or more, as some reckon.

2. Christ was now in a country full of heathens.

3. The woman of whose cure we next read was a Syrophenician. It is observable, that a multitude of evil spirits is called by the name of the devil; because, though considered as individual spirits they are many, yet in their malice and mischievous designs against mankind they are as one.

Oh that the people of God were as well united in designs for his glory! Some interpreters start a question here, not very easy to be resolved, viz. What made the devils so desirous that Christ would not send them out of the country. Their answer is not improbable: That it was a paganish, ignorant, sottish place, where usually the devil hath the best markets and the greatest rule. For as it is said of Christ, that he could not do much in some places where he came because of their unbelief; so neither can the devil do much in some places, because of the faith of the gospel received by them. Hence it is observable, that as the devil is not able to play his game in any place amongst Christians, as he doth this day amongst heathens; so he hath much less power at this day in places where the word of God is more generally known, and more faithfully preached, than in other places where people are more ignorant of the Scriptures, and have less faithful and frequent preaching. In the latter he dealeth most by more inward suggestions and impressions. Our learned Dr. Lightfoot observes it probable, that this city or country was generally made up of pagans, or apostatized Jews, because they nourished so many swine, which to the Jews were unclean beasts. For other things relating to the explication of this history;

See Poole on "Mat 8:28" , and following verses to Mat 8:34 .

Poole: Mar 5:16 - See Poole on "Mr 5:1" See Poole on "Mr 5:1"

See Poole on "Mr 5:1"

Poole: Mar 5:17 - See Poole on "Mr 5:1" See Poole on "Mr 5:1"

See Poole on "Mr 5:1"

Poole: Mar 5:18 - See Poole on "Mr 5:1" See Poole on "Mr 5:1"

See Poole on "Mr 5:1"

Poole: Mar 5:19 - See Poole on "Mr 5:1" See Poole on "Mr 5:1"

See Poole on "Mr 5:1"

Poole: Mar 5:20 - -- Ver. 20 . See Poole on "Mr 5:1"

Ver. 20 . See Poole on "Mr 5:1"

Poole: Mar 5:21-24 - -- Ver. 21-24. This whole history also is recorded both by Matthew and Luke, and we have already fully opened the several passages of it mentioned by al...

Ver. 21-24. This whole history also is recorded both by Matthew and Luke, and we have already fully opened the several passages of it mentioned by all the evangelists, to which we refer the reader. ( See Poole on "Mat 9:18" , &c.), Christ was now come over again into Galilee, where though the temple was not, yet there were synagogues, where the people did ordinarily assemble to worship God. Nor were they without order in these synagogues; they had one whom they called the ruler of the synagogue, who directed and ordered the affairs of that particular synagogue. It is more probable that Jairus (here mentioned) was in that sense so called, than because he was one of the court of twenty-three which the Jews are said to have had in every city.

Poole: Mar 5:25-34 - that virtue had gone out of him // If I may but touch his clothes, I shall be whole Ver. 25-34. See Poole on "Mat 9:18" , and following verses to Mat 9:22 , upon this whole history, containing a passage which happened in the way bet...

Ver. 25-34. See Poole on "Mat 9:18" , and following verses to Mat 9:22 , upon this whole history, containing a passage which happened in the way between the place where our Saviour first heard of the sickness of Jairus’ s daughter and his house, whither our Saviour was now going. We shall in these histories observe our Saviour propounding several questions to persons: of the matter to which they related, he could not be presumed to be ignorant, being as to his Divine nature omniscient; but he only propounded them for the bettering of the knowledge of those to whom or amongst whom he spake, that his miracles might be more fully and distinctly understood. So also he is said to have known many things (as here,

that virtue had gone out of him ) which he only knew as he was God, and knew all things. It is also observable how Christ encourages the first rudiments of saving faith in him. All that we read of this woman is, that she said,

If I may but touch his clothes, I shall be whole: this was much short of her owning and receiving him as her Lord and Saviour. It amounted to no more than a persuasion she had of his Divine power and goodness, and that with respect to the healing of a bodily distemper; neither doth it import her believing him to be the eternal Son of God, but one to whom God had communicated a power of healing. In this confidence she cometh unto him, and toucheth the border of his garment. She is presently healed. Christ saith, her faith had made her whole. Christ measures her faith by the light and means she had received, and accordingly rewards it; and if the notion be true, that where he healed the body he also healed the soul, this was the beginning of a greater faith in her.

Poole: Mar 5:27 - See Poole on "Mr 5:25" See Poole on "Mr 5:25"

See Poole on "Mr 5:25"

Poole: Mar 5:35-43 - that no man should know it Ver. 35-43. There is nothing in this history needeth further notes for explication, than what we gave in the notes on Matthew, to which I here refer ...

Ver. 35-43. There is nothing in this history needeth further notes for explication, than what we gave in the notes on Matthew, to which I here refer the reader; See Poole on "Mat 9:18" , See Poole on "Mat 9:19" , See Poole on "Mat 9:23" , and following verses to Mat 9:31 .

There is nothing more unaccountable in all the passages of our Saviour’ s life recorded by the evangelists, than the charges that he gave to several persons healed by him,

that no man should know it Especially if we consider:

1. That he did not charge all so; he bid the person possesses with the devil, Luk 5:19 , go home to his friends, and tell them how great things the Lord had done for him.

2. That he could not expect to be concealed had they yielded obedience, for his miracles were done openly, and it was not likely that all would keep silence, nay, he commanded the leper to go and show himself to the priests.

3. Few of those thus charged did keep silence; nor do we ever find that Christ reflected blame on them, from which yet we cannot acquit them.

But we must not think to understand the reasons of all Christ’ s actions and speeches; he had doubtless wise ends in doing it, though we do not understand them.

Lightfoot: Mar 5:1 - Into the country of the Gadarenes 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:...

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.

Lightfoot: Mar 5:9 - My name is Legion And he asked him, What is thy name? And he answered, saying, My name is Legion: for we are many.   [My name is Legion.] I. This nam...

And he asked him, What is thy name? And he answered, saying, My name is Legion: for we are many.   

[My name is Legion.] I. This name speaks a numerous company, the devil himself being the interpreter; " Legion (saith he) is my name; for we are many."  

And among the Jews, when a man would express a great number of any thing, it was not unusual to name a legion; "R. Eliezer Ben Simeon saith, It is easier for a man to nourish a legion of olives in Galilee; than to bring up one child in the land of Israel."  

II. Among the Talmudists, a legion bespeaks an unclean company; at least, they reckoned all the legions for unclean: "The Rabbins deliver: a legion that passeth from place to place, if it enter into any house, the house is thereby become unclean. For there is no legion which hath not some carcaphalia. And wonder not at this, when the carcaphalion of R. Ismael was fastened to the heads of kings." "' Carcaphal ' (saith the Gloss) is the skin of a head pulled off from a dead person, which they make use of in enchantments."  

III. What the Romans thought of their legions; take from the words of Caesar to the Spaniards: "Did ye not consider, if I were overthrown, that the people of Rome have ten legions; which could not only resist you, but pull down even heaven itself?" What then is the power of "more than twelve legions of angels"!

Lightfoot: Mar 5:14 - Told it in the country 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.   [To...

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.   

[Told it in the country.] Told it in the fields. But to whom? To them that laboured, or that travelled in the fields? So Mar 6:36; That they may go away into the 'fields' round about, and buy themselves bread. From whom, I pray, should they buy in the fields? And Mar 5:56; And wheresoever they entered into towns or 'fields,' they laid the sick in the streets; or markets. What streets or markets are there in the fields?  

"Rabba saith, That food made of meal, of those that dwell in the fields, in which they mingle much meal; over it they give thanks." Dwellers in the field; saith the Gloss, are inhabitants of the villages. And the Aruch saith, "private men who dwell in the fields": that is, in houses scattered here and there, and not built together in one place, as it is in towns and cities.

Lightfoot: Mar 5:15 - In his right mind 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 the...

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.   

[In his right mind.] Firm; or sound of understanding; in Talmudic speech.

Lightfoot: Mar 5:23 - My little daughter 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 h...

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.   

[My little daughter.] "A daughter from her birthday, until she is twelve years old complete, is called 'little,' or 'a little maid.' But when she is full twelve years old and one day over, she is called 'a young woman.'"

Lightfoot: Mar 5:26 - And had suffered many things of many physicians And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,   [And ...

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

[And had suffered many things of many physicians.] And it is no wonder: for see what various and manifold kinds of medicines are prescribed to a woman labouring under a flux: "R. Jochanan saith, Bring (or take) of gum of Alexandria the weight of a zuzee; and of alum, the weight of a zuzee; and of crocus hortensis the weight of a zuzee; let these be bruised together, and be given in wine to the woman that hath an issue of blood; etc.  

"But if this does not benefit, take of Persian onions thrice three logs; boil them in wine, and then give it her to drink, and say Arise from thy flux   

"But if this does not prevail, set her in a place where two ways meet; and let her hold a cup of wine in her hand; and let somebody come behind her and affright her, and say, Arise from thy flux.  

"But if that do no good, take a handful of cummin, and a handful of crocus, and a handful of foenum groecum. Let these be boiled in wine, and give them her to drink, and say, Arise from thy flux."  

But if these do not benefit, other doses and others still are prescribed, in number ten or more, which see, if you please, in the place cited [Babylonian Schabb. folio 110.]. Among them I cannot omit this:  

" Let them dig seven ditches: in which let them burn some cuttings of such vines as are not circumcised; [that is, that are not yet four years old]. And let her take in her hand a cup of wine. And let them lead her away from this ditch, and make her sit down over that. And let them remove her from that, and make her sit down over another. And in every removal you must say to her, Arise from thy flux;" etc.

Lightfoot: Mar 5:41 - Talitha kumi. // Damsel, I say unto thee, arise And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise.   [...

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

[Talitha kumi.] "Rabbi Jochanan saith, We remember when boys and girls of sixteen and seventeen years old played in the streets, and nobody was offended with them." Where the Gloss is, Tali and Talitha is a boy and a girl.  

[Damsel, I say unto thee, arise.] Talitha kumi signifies only Maid, arise. How comes that clause then, I say unto thee; to be inserted?  

I. You may recollect here, and perhaps not without profit, that which was alleged before; namely, that it was customary among the Jews, that, when they applied physic to the profluvious woman, they said, "Arise from thy flux"; which very probably they used in other diseases also.  

II. Christ said nothing else than what sounded all one with, Maid, arise; but in the pronouncing and uttering those words that authority and commanding power shined forth, that they sounded no less than if he had said, "Maid, I say to thee, or I command thee, arise." They said, "Arise from thy disease"; that is, "I wish thou wouldst arise": but Christ saith, Maid, arise; that is, "I command thee, arise."

Lightfoot: Mar 5:43 - He commanded that something should be given her to eat And he charged them straitly that no man should know it; and commanded that something should be given her to eat.   [He commanded that some...

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

[He commanded that something should be given her to eat.] Not as she was alive only, and now in good health, but as she was in a most perfect state of health, and hungry: "The son of Rabban Gamaliel was sick. He sent, therefore, two scholars of the wise men to R. Chaninah Ben Dusa into his city. He saith to them, 'Wait for me, until I go up into the upper chamber.' He went up into the upper chamber, and came down again, and said, 'I am sure that the son of Rabban Gamaliel is freed from his disease.' The same hour he asked for food."

Haydock: Mar 5:2 - -- Ven. Bede gives a beautiful explanation of this miracle. He says that it represents the Gentiles, who were converted to the faith by the apostles. T...

Ven. Bede gives a beautiful explanation of this miracle. He says that it represents the Gentiles, who were converted to the faith by the apostles. The legion represents the innumerable vices to which they were subject, neither restrained by the laws of God nor man, but breaking through every restraint, and wallowing in all kinds of uncleanness. (Ven. Bede) ---

The three evangelists agree in the expulsion of the legion of devils, except that St. Matthew makes mention of two demoniacs, and Sts. Mark and Luke only of one. The difficulty is thus solved by St. Augustine. St. Mark and St. Luke only mention one, as being more generally known, and particularly frightful in the neighbourhood. (St. Augustine)

Haydock: Mar 5:7 - I adjure thee by God I adjure thee by God. The same is, I earnestly beg of thee not to torment me, by sending me into hell, and confining me in the abyss, there to b...

I adjure thee by God. The same is, I earnestly beg of thee not to torment me, by sending me into hell, and confining me in the abyss, there to be more tormented than I am at present. See St. Luke viii. 31. (Witham)

Haydock: Mar 5:9 - My name is Legion My name is Legion. Spirits have no names, only with respect to our language. These devils say their name is Legion, because they are many. (Wi...

My name is Legion. Spirits have no names, only with respect to our language. These devils say their name is Legion, because they are many. (Witham)

Haydock: Mar 5:13 - -- Jesus Christ permitted the devil to destroy these swine, that from their destruction, the men of that country might take the alarm, and be converted. ...

Jesus Christ permitted the devil to destroy these swine, that from their destruction, the men of that country might take the alarm, and be converted. (Ven. Bede)

Haydock: Mar 5:17 - -- Astonished at the miracle that had been performed, and displeased with the loss of their herds, they refused the Saviour of the world entrance into th...

Astonished at the miracle that had been performed, and displeased with the loss of their herds, they refused the Saviour of the world entrance into their country. (Theophylactus) ---

It is observed that all Christ's miracles, except this, and the blasted fig-tree, were of the beneficent kind. We cannot but pity the wretched blindness of the Gerasens, in driving Jesus from their coasts. As a just judgment of God, their city was the first that fell into the hands of the Romans, in the fatal war under Vespasian.

Haydock: Mar 5:18 - That he might be with him That he might be with him; i.e. as one of his disciples. St. Ambrose says Christ did not grant his request, lest they might think that he sought to ...

That he might be with him; i.e. as one of his disciples. St. Ambrose says Christ did not grant his request, lest they might think that he sought to be glorified by men, in having always in his company a man out of whom he had cast so many devils. Christ himself seems to give us another reason, that the man might go, and publish in his own country the miracles done by Jesus. (Witham)

Haydock: Mar 5:19 - And he admitted him not And he admitted him not: By Christ's conduct on this occasion, he teaches his disciples that they ought sometimes to make known their own good works,...

And he admitted him not: By Christ's conduct on this occasion, he teaches his disciples that they ought sometimes to make known their own good works, when either the glory of God or the edification of their neighbour were likely to be advanced by such a manifestation: otherwise they ought to conceal them, out of a spirit of humility. (Denis the Carthusian)

Haydock: Mar 5:20 - Decapolis Decapolis, a territory on the eastern borders of the sea of Tiberias, and is so called, from ten principal towns that compose it. (Bible de Vence)

Decapolis, a territory on the eastern borders of the sea of Tiberias, and is so called, from ten principal towns that compose it. (Bible de Vence)

Haydock: Mar 5:23 - -- St. Matthew says: my daughter is even now dead. The sense in both is exactly the same. St. Matthew attended rather to the thoughts of Jarius, than...

St. Matthew says: my daughter is even now dead. The sense in both is exactly the same. St. Matthew attended rather to the thoughts of Jarius, than to his words; for, as he left her dying, he could not reasonably hope to find her still in the same state; and, as he expected she was already dead, when he spoke this to Jesus, St. Matthew relates what the man thought at that instant, not what he said. (St. Augustine)

Haydock: Mar 5:28 - Touch his garment Touch his garment. Almighty God is pleased to give occasionally to the relics and clothes of his pious and faithful servants, a degree of virtue. S...

Touch his garment. Almighty God is pleased to give occasionally to the relics and clothes of his pious and faithful servants, a degree of virtue. See Acts v, and xix, where the very shadow of St. Peter, and the handkerchiefs and aprons that had touched the body of St. Paul, and were brought to the sick, cured their diseases, and banished the wicked spirits. See St. John Chrysostom, T. 5. contra Gent. in vit. Babylœ. St. Basil saith: "he that toucheth the bone of a martyr, receiveth in some degree holiness of the grace or virtue that is therein. (St. Basil in Psalm cxv.)

Haydock: Mar 5:30 - Virtue that hath proceeded from him Virtue that hath proceeded from him. Virtue to heal this woman's malady proceeded from Christ, though she touched but his coat: so when the saints b...

Virtue that hath proceeded from him. Virtue to heal this woman's malady proceeded from Christ, though she touched but his coat: so when the saints by their relics and garments perform miracles, the grace and force thereof cometh from our Saviour; they being but the means of instruments of the same. (Bristow)

Haydock: Mar 5:35 - -- Ruler of the synagogue. His house is understood.

Ruler of the synagogue. His house is understood.

Haydock: Mar 5:36 - Only believe Only believe. Dissenters grossly abuse this and other similar texts of Scripture, to prove that faith alone will suffice for justification; whereas ...

Only believe. Dissenters grossly abuse this and other similar texts of Scripture, to prove that faith alone will suffice for justification; whereas God only declares, that he requires a faith in his almighty power for the performance of miracles, and that without this necessary predisposition, he will not do any miracles. See ver. 5, of the following chapter.

Haydock: Mar 5:41 - -- Only three resurrections from the dead are mentioned as performed by our Saviour: one just dead; one carried out to be buried; and Lazarus, already in...

Only three resurrections from the dead are mentioned as performed by our Saviour: one just dead; one carried out to be buried; and Lazarus, already in his tomb. These represent the different states of sinners dead in sin, some more desperate than others. To such as have been for years in sin, and have none to intercede for them, we must apply the words of Christ, suffer the dead to bury the dead. (Ven. Bede, and St. Augustine, de verb. Dom. serm. 44.)

====================

Gill: Mar 5:1 - And they came over unto the other side of the sea // into the country of the Gadarenes And they came over unto the other side of the sea,.... Of Galilee, or Tiberias; into the country of the Gadarenes: in the Evangelist Matthew it is ...

And they came over unto the other side of the sea,.... Of Galilee, or Tiberias;

into the country of the Gadarenes: in the Evangelist Matthew it is called, "the country of the Gergesenes", as it is here in the Arabic and Ethiopic versions. The Vulgate Latin reads, "of the Gerasenes", and so some copies, from Gerasa, a place in the same country; but the Syriac and Persic versions read, "Gadarenes", as do most copies; so called from Gadara, a city either adjacent to, or within the country of the Gergesenes; which was called by both names, from these different places. It was not far from Tiberias, the place from whence this sea has its name, over which Christ and his disciples passed, Joh 6:1. Chammath was a mile from e Tiberias, and this Chammath was so near to the country of Gadara, that it is often called, חמת דגדר, "Chammath of Gadara" f; unless it should be rather rendered, "the hot baths of Gadara": for so it is g said, that at Gadara are the hot baths of Syria; which may be the same with the hot baths of Tiberias, so often mentioned in the Jewish writings h; hence the town of Chammath had its name, which was so near to Tiberias, that it is sometimes reckoned the same with it i: Pliny k places this Gadara in Decapolis, and Ptolemy l in Coelo Syria; and Meleager, the collector of epigrams, who is called a Syrian, is said m to be a Gadarene, a native of this Gadara. Mention is made of the whirlpool of Gadara n, which remained ever since the flood. It appears to be an Heathen country, both from its situation, and the manners of the people.

Gill: Mar 5:2 - And when he was come out of the ship // immediately there met him out of the tombs, a man with an unclean spirit 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 J...

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"; כדי שתשרה עליו רוח טומאה, "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 Mat 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.

Gill: Mar 5:3 - Who had his dwelling among the tombs // and no man could bind him, no, not with chains Who had his dwelling among the tombs,.... Which is one of the characters of a madman among the Jews; who say it is q. "the sign of a madman, that h...

Who had his dwelling among the tombs,.... Which is one of the characters of a madman among the Jews; who say it is q.

"the sign of a madman, that he goeth out in the night, והלן בבית הקברות, "and lodges among the tombs", and rends his garments, and loses what is given to him.''

The same they say, in the same place, of an hypochondriac, and melancholy man; and of Kordiacus, which they give out r is a demon that possesses, and has power over some sort of persons:

and no man could bind him, no, not with chains; so as to hold him for any length of time: not only cords were insufficient to hold, but even chains of iron; so strong was he through the possession; for this could not be by his own natural strength.

Gill: Mar 5:4 - 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 Because that he had been often bound with fetters and chains,.... Trial had been made several times, to no purpose; his arms had been bound with chain...

Because that he had been often bound with fetters and chains,.... Trial had been made several times, to no purpose; his arms had been bound with chains, and his feet with fetters, which was very proper to prevent doing hurt to himself, and injury to others:

and the chains had been plucked asunder by him, and the fetters broken in pieces; as if they had been twine threads; such was his strength, through the force of madness, and the possession of Satan, and his diabolical influence:

neither could any man tame him; by any methods whatever; even such who undertook the cure of madness, or to exorcise those that were possessed: this man was so furious and outrageous, that he was not to be managed any way, either by art or force.

Gill: Mar 5:5 - And always night and day, he was in the mountains // And in the tombs // crying, and cutting himself with stones And always night and day, he was in the mountains,.... And this being in an Heathen country, would have rendered him an unclean person, if he had not ...

And always night and day, he was in the mountains,.... And this being in an Heathen country, would have rendered him an unclean person, if he had not been possessed with an unclean spirit; for so runs one of the Jewish canons s:

"he that walks in an Heathen land, on mountains and rocks, is unclean.''

And in the tombs: which very likely were on the mountains, and cut out of them, it being usual to cut their sepulchres out of rocks:

crying, and cutting himself with stones; with sharp pieces of stone, which he picked up among the broken tombstones, or from off the mountains, where he was night and day; and besides taking up stones with his hands, and cutting himself with them, he might cut his feet with the sharp stones of the mountains, in which he ran about; these mountains were those, that encompassed the sea of Tiberias; for of it is שהרים מקיפין אותה, "that the mountains surround it" t: for the place where this man was, was near the sea of Tiberias, over which Christ was just now come; and soon as he arrived on shore, he met him, and found him in this condition. This man was a lively emblem of a man in a state of nature and unregeneracy: he had "an unclean spirit", as every natural man has; his soul or spirit is defiled with sin, particularly his mind and conscience: this pollution is natural to him; he brings it into the world with him; it is very universal, it has spread itself over all the powers and faculties of his soul, and is what he cannot cleanse himself from: "who can say I have made my heart clean, I am pure from my sin?" Pro 20:9. Nothing that he can do, or can be done for him by a mere creature, can free him from it: nothing but the blood of Christ, and that cleanses from all sin: this man, through the possession of Satan, was a madman, and exceeding fierce and furious: there is a spirit of madness in all unregenerate men; they are exceeding mad against God, and Christ, and the saints, as Saul was before conversion, Act 26:9. For who but madmen would stretch out their hands against God, strengthen themselves against the Almighty, run upon him, even on his neck, and upon the thick bosses of his bucklers? Job 15:25. Who but such would oppose themselves to the Son of God, or do despight to the Spirit of grace, who are equal in power and glory with God the Father? or kick against the pricks, by persecuting the members of Christ? Who but men out of their senses, would seek to ruin and destroy themselves, both soul and body? This man was altogether under the power and influence of Satan, and had a legion of devils within him. Satan is in every unconverted man, in every child of disobedience; and works effectually in him, and leads him captive at his will: and he has besides a swarm of fleshly lusts in him, which have the government over him. This man had his dwelling among the tombs, where the dead lay: so unregenerate men dwell among dead sinners, they have their conversation among the men of the world, who are dead in trespasses and sins, and according to the course of it: and as this man could not be bound with chains and fetters, but these were broke asunder by him; so wicked men are not to be bound, restrained, and governed, by the laws, commands, and ordinances of God; they despise them, break through them, and cannot be subject to them, their language is, "let us break their bands asunder, and cast away their cords from us", Psa 2:3. And as no man could tame this man, so it is not in the power of men, by the force of moral persuasion, by all the arguments, expostulations, exhortations, promises, or threatenings, they can make use of, to influence the carnal minds of men, or make any real change in them: or bring them into a subjection to the law of God, or Gospel of Christ, and remove from them the spirit of madness, and opposition to all that is good: and to say no more; as this man was mischievous to himself, and cut himself with stones, so carnal men are the worst enemies to themselves; they cut and wound themselves with their sins, though, like the madman, they are not sensible of it; and if grace prevent not, will destroy themselves, both soul and body, with their transgressions.

Gill: Mar 5:6 - But when he saw Jesus afar off // he ran and worshipped him But when he saw Jesus afar off,.... For it seems the tombs among which this man dwelt, were at some distance from the sea shore: wherefore when it is ...

But when he saw Jesus afar off,.... For it seems the tombs among which this man dwelt, were at some distance from the sea shore: wherefore when it is said, Mar 5:2, that this man met Jesus, as soon as he came out of the ship: the meaning that he then came forth to meet him, as he might do upon sight of persons landing afar off; though he might not know then, who Jesus was: but coming nearer, and perceiving who he was, such was the power of Christ over the devils in him, that though sore against their wills, they obliged him to move on speedily towards him; so that

he ran and worshipped him: he made all imaginable haste to him; and when he came up to him, fell down at his feet before him, acknowledging his superiority and power, whom no chains nor fetters could bind, nor any man tame; nor durst any man pass that way, for fear of him: and yet, upon sight of Christ, without a word spoken to him, he runs and prostrates himself before him. This is an instance of the superiority of Christ over the devils, who knowing who he is, are filled with horror at him, fall down before him, and in their way do homage to him; though it is impossible they should be spiritual worshippers of him: unless this is rather to be understood of the man himself, who, at the sight of Christ, might have his senses for the present restored, and a knowledge of Christ given: to whom he ran speedily, and threw himself at his feet, hoping for relief from him: however, it may be an emblem of a poor awakened sinner, having a distant sight of Christ, who, upon it, makes haste unto him, and prostrates itself before him, believing he is able, if willing, to save him from the power of Satan, the evil of sin, and from eternal ruin and damnation.

Gill: 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 And cried with a loud voice,.... The man possessed with the devil; or the devil in him, making use of his voice, expressing great fear, dread, and hor...

And cried with a loud voice,.... The man possessed with the devil; or the devil in him, making use of his voice, expressing great fear, dread, and horror, at the appearance of Christ in these parts:

and said, what have I to do with thee, Jesus, thou Son of the most high God? The devils in the man, own the being of a God, and his supreme government over all, under the title of the Most High. The word here used, answers to the Hebrew word, עליון, "Elion", a name of God known to the ancient Canaanites: hence Melchizedek, a Canaanitish king, is called the priest of the most high God, Gen 14:18. And among the Phoenicians, he is called Elion, which a Phoenician writer u says, signifies "the Most High"; and hence in Plautus w, he goes by the name of Alon, which is the same word a little differently pronounced; and by the same name he might be known among other neighbouring nations of the Jews, and by the Gadarenes; and the devil now being in a Gadarene, makes use of, this name. Devils believe there is one God, and tremble at him; and they confess that Jesus of Nazareth, who was born of the virgin, according to the human nature, is the Son of God, according to his divine nature: and whereas they had no interest in him, as a Saviour, they desired they might have nothing to do with him as God; and since they had no share in the blessings of his grace, they beg they might not feel the power of his hand. Truly they choose not to have any thing to do with God himself; they have cast off allegiance to him, and rebelled against him; and have left their estate, and departed from him; and still less do they care to have any thing to do with his Son: and indeed it seems as if it was the decree and counsel of God, made known unto them, that the Son of God should assume human nature, and in it be the head over principalities and powers, as well as men, which gave umbrage to them: upon which they apostatized from God, being unwilling to be under subjection to the man Christ Jesus; though whether they will or not, they are obliged unto it: for though they desire to have nothing to do with Christ, yet Christ has something to do with them; he had when he was here on earth, and when he hung upon the cross, and will have when he comes again to judge both quick and dead: they might be glad, one would think, to have to do with him as a Redeemer; but this they are not, their sin being the same with that against the Holy Ghost: they are malicious, obstinate, and inflexible, they cannot repent; and there is no pardon, nor was there any provided for them; they were passed by in the counsel and purposes of God's grace, and were not taken notice of in the covenant of grace: Christ took not on him their nature, but the nature of men; yea he came to destroy them, and their works; so that indeed they had nothing to do with him as a Saviour, though he had something to do with them as a judge, and which they dreaded: however, they own, and acknowledge him to be the Son of the most high God; they know and confess as much of him, and more too, than some that call themselves Christians, and hope to be saved by Christ; and yet at the same time own, they had nothing to do with him. Men may know much of Christ notionally; may know, and confess him to be God, to be the Son of God, in the highest and true sense of the phrase; to be the Messiah, to have been incarnate, to have suffered, died, and risen again: to be ascended to heaven, from whence he will come again; and yet have no more to do with him, or have no more interest in him, than the devils themselves; and will, at the last day, be bid to depart from him.

I adjure thee by God, that thou torment me not: not that he required an oath of Christ, that he would swear to him by the living God, that he would not distress him; but he most earnestly and importunately entreated and beseeched him, in the name of God; see Luk 8:28, that he would not dispossess him from the man, and send him out of that country, to his own place, to his chains and prison; but suffer him either to lodge in the man, or walk about seeking, as a roaring lion, his prey: for it is torment to a devil to be cast out of a man, or to have his power curtailed, or to be confined in the bottomless pit, from doing hurt to men: See Gill on Mat 8:29.

Gill: Mar 5:8 - For he said unto him // come out of the man, thou unclean spirit For he said unto him,.... Or he had said unto him, as soon as he came up to him, and fell before him; even before he had confessed, and adjured him; a...

For he said unto him,.... Or he had said unto him, as soon as he came up to him, and fell before him; even before he had confessed, and adjured him; and which indeed drew out the confession from him, that he was superior to him, and therefore became his supplicant:

come out of the man, thou unclean spirit; which was said with so much authority and power, that there was no withstanding it: the devil knew he was not a match for him; that he must, at his command, quit his possession, and therefore fell to confession and entreaty. Christ will not dwell where Satan does; when therefore he is about to take up his residence in the hearts of any, he outs with Satan; he binds the strong man armed, and dispossesses him; he causes the spirit of uncleanness to depart; he sanctifies the heart by his grace and Spirit, and so makes it a proper habitation for him to dwell in by faith; and this is done by mighty power: a man cannot deliver himself out of the hands of Satan, or cause him to quit his hold of him, or the unclean spirit to depart; nor can he sanctify and cleanse himself, and make himself meet for the master's use: this is all owing to efficacious grace.

Gill: Mar 5:9 - And he asked him, what is thy name // and he answered, saying, my name is Legion // for we are many And he asked him, what is thy name?.... Which question Christ put, not for his own sake; for he was not ignorant of his name, nor of the number of the...

And he asked him, what is thy name?.... Which question Christ put, not for his own sake; for he was not ignorant of his name, nor of the number of the unclean spirits which were in the man; but partly, that it might be known what a miserable condition this poor man was in, being infested, and vexed with such a large company of devils; and partly, that his own pity and power in delivering him, might be more manifest;

and he answered, saying, my name is Legion: the Syriac version renders it, "our name is Legion"; the reason of which name is given,

for we are many: as a Roman legion did consist of many, though its number was not always alike: in the time of Romulus, a legion consisted of three thousand foot, and three hundred horse; afterwards, when the city was, increased, of six thousand foot, and six hundred horse; sometimes it was six thousand and two hundred foot, and three hundred horse; sometimes four thousand foot, and three hundred horse; sometimes five thousand foot, and three hundred horse x. Some make a legion to consist of six thousand six hundred sixty six; and others make it much larger, even twelve thousand five hundred: however, the number in a legion was many; hence the word is retained among the Jews, and is used for a large number, either of persons or things; as, לגיון אחד משל זיתים, "a legion of olives" y: that is, a large number of them; though sometimes it is used of a single person, who has others under him, as the general of an army: thus it is said z that one man should say to another,

"from whence art thou? he replies, from such a "legion" am I;--the man went to the legion--the legion heard, and was afraid--the man said, woe unto me! now will the legion slay me--the legion heard, &c.''

And again a,

"a certain legion asked R. Abba, is it not written, &c.''

Once more b,

"Lo! such a legion shall go with thee, to keep thee, &c.''

Upon which the gloss is, שר הצבא, "the general of an army"; so called, because he had a legion, or a large number of soldiers under his command: and just so this unclean spirit is called by this name, because he had a great many more with him, and under him, in that man; sometimes it is only used of a single person himself, as of a king's servant sent into a foreign country, to collect his c tax: a legion was reckoned by the Jews unclean and defiled, whatsoever place they entered into d; how much more unclean must this man be, that had a legion of unclean spirits in him! From hence it appears, that the devils are very numerous; for if there was a legion of them in one man, how many must there be in all the children of disobedience, to maintain their ground, and support their interest among them? As there is an innumerable company of holy angels to encamp about the saints, and do them all the service they can, and axe appointed to; so there is undoubtedly an innumerable company of devils, who do all the hurt they can, or are permitted to do, unto the sons of men: hence they are expressed by words, which signify number as well as power; as principalities and powers, the rulers of the darkness of this world, spiritual wickedness in high places, the power or posse of the air, the angels of Satan, the angels that sinned and left their habitations, &c. As also that they are in a body, and in the form of an army; with a general at the head of them, the prince of devils, and king of the bottomless pit: there are whole squadrons and regiments of them, yea, even legions; which are formed in battle array, and make war against Christ, the seed of the woman; as they did when he was in the garden, and hung upon the cross, which was the hour and power of darkness; and against his members; as they did in Rome pagan against the Christian church, and in Rome papal, against the same, Rev 12:7, and what a mercy it is for the saints, that besides twelve legions of good angels and more, which are ready to assist and protect them, they have God on their side, and therefore it signifies not who is against them; and they have Christ with them, who has spoiled principalities and powers; and greater is the Holy Spirit that is in them, than he that is in the world.

Gill: Mar 5:10 - And he besought him much // That he would not send them away out of the country And he besought him much,.... The devil that was at the head of this legion, who had the rest under his command, he, in their name, and on their behal...

And he besought him much,.... The devil that was at the head of this legion, who had the rest under his command, he, in their name, and on their behalf, entreated Jesus with great earnestness. This shows the authority Christ has over the devils, and their subjection to him; they are not only obliged to quit their former possession, when he gives orders, but they cannot go any where else, or where they would, without his leave: though the man they were in could not be bound and held with chains and fetters of iron, through the great strength they put forth in him; yet these themselves are bound and held in chains, and cannot move without Christ's permission, or as he is pleased to lengthen out the chain unto them: and though they are no humble supplicants to him for grace and mercy, yet they are, that they may continue where they are; or be suffered to be somewhere else, to do mischief to the souls and bodies of men: and though they are such proud spirits, they be, they are very willing to humble themselves and in the most submissive and pressing manner ask a favour, even of him whom they hate, when they have an end to answer by doing injury to others; and in this, as well as in many other things, they are imitated by them who are truly called the children of the devil, and do the lusts of him their father.

That he would not send them away out of the country; that if he did think fit to dispossess them from that man, that however he would permit them to stay in that country, and not drive them wholly from thence; and which they might be the more desirous of, because it was an Heathen country, inhabited by the blind Gentiles, that knew not God, or apostate Jews, or both; among whom their power and authority were very great; and where they had long been, and had had a large experience of the tempers and dispositions of men, and knew how to bait their temptations with success.

Gill: Mar 5:11 - Now there was there, nigh unto the mountains // a great herd of swine feeding Now there was there, nigh unto the mountains,.... Where this man often was, Mar 5:5 according to Beza, the mountains of Galaad, which ran through that...

Now there was there, nigh unto the mountains,.... Where this man often was, Mar 5:5 according to Beza, the mountains of Galaad, which ran through that country, or the mountains that surrounded Tiberias. Some copies, as the Alexandrian copy and others, read "at", or "about the mountain", in the singular number. The Vulgate Latin and Arabic versions read, "about the mountain". The Syriac and Ethiopic, "at the mountain"; so in Luk 8:32,

a great herd of swine feeding; on one side of the mountain, or mountains; it may be called a great one, for there were about two thousand hogs in it.

Gill: Mar 5:12 - And all the devils besought him // saying, send us into the swine, that we may enter into them And all the devils besought him,.... The whole legion of them, not only their chief, in the name of the rest, but all of them earnestly entreated him;...

And all the devils besought him,.... The whole legion of them, not only their chief, in the name of the rest, but all of them earnestly entreated him; they were all humble supplicants, not from love, but fear, and with a view to do mischief: though the word "all" is omitted in some copies, as it is in the Vulgate Latin, Syriac, and Persic versions; neither has the Ethiopic the word devils, but both are retained in the Arabic version:

saying, send us into the swine, that we may enter into them. The Persic version renders it, "seeing thou drivest us from the man, give leave that we may enter into the swine": which is rather a paraphrase than a version, and expresses the sense very well. They chose to be any where, rather than depart the country; and especially than to be sent into the deep, the abyss, or bottomless pit; and they chose to be sent into the swine, as being impure creatures like themselves; and no doubt with a view to destroy them, that they might satisfy themselves as much as they could with doing mischief; though not to that degree they would, nor to those persons they were desirous of; and so bring as much odium and reproach upon Christ as they could, who gave them leave. The devils are unwearied in doing mischief, they cannot rest unless they are about it; and they choose to be concerned in doing it in a lesser way, if they are not allowed to do it as largely as they would; if they are not suffered to touch the lives of men, or ruin their souls, it, is some satisfaction to them to be suffered to hurt their bodies; and if that is no longer permitted, rather than be doing nothing, they are desirous of doing injury to irrational creatures, the property of men; all which shows the malice and wickedness of these evil spirits: See Gill on Mat 8:31.

Gill: Mar 5:13 - And forthwith Jesus gave them leave // and the unclean spirits went out // and entered into the herd of 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 forthwith Jesus gave them leave,.... For the reason of this See Gill on Mat 8:32. and the unclean spirits went out; of the man, in whom they ha...

And forthwith Jesus gave them leave,.... For the reason of this See Gill on Mat 8:32.

and the unclean spirits went out; of the man, in whom they had for some time dwelt:

and entered into the herd of swine; according to the leave given them by Christ: this shows not only the existence of spirits, but their going from one to another shows that they are circumscribed by space; that they are here, and not there, or there, and not here: there is an "ubi", a somewhere, where they are; and whilst there, are not elsewhere:

and the herd ran violently down a steep place into the sea. The Syriac and Arabic versions read, "the herd ran to the rock", or "promontory", and "fell into the sea". The Ethiopic, the "herd grew mad, and was carried headlong into the sea": the sense is, that the devils having entered into them, it had a like effect on them, as on the man possessed; they ran mad, and were hurried on by the devils, to the rocks on the sea shore; where, falling down the precipice, they were all lost; and a considerable loss it was to their owners; for

they were about two thousand; a very large herd, but there were devils enought in that one man, to possess all these, and run them into the sea:

and were choked in the sea; not suffocated by the devils, but drowned in the waters of the sea, or lake, as Luke calls it; the lake of Gennesareth, or sea of Tiberias and Galilee; which, as often observed, were the same. Though some think it was not this lake or sea, but some other place of water near Gadara. Strabo says e, that in the country of Gadara, there was a very bad laky water, of which if cattle tasted, they cast their hair, hoofs, and horns; which perhaps may be the same with what the Talmudists call f, בלועה דגדר, "the whirlpool of Gadara"; said to be from the time of the deluge, and so called from its swallowing up every thing that came into it; but the sea of Tiberias seems rather to be the place, where this herd perished. The Jew g objects to the destroying this herd of swine as an unjust action, being a great injury to the owners; and seeks to blacken the character of Christ, as being concerned in it: but, as Bishop Kidder h well observes, it does not appear that Jesus destroyed it; it was the devils that did it: he suffered them indeed to go into it, nor did he restrain the natural power which they had; nor did he think fit to do it, nor was he obliged to it: but had he destroyed it himself, since he is Lord of all, the proprietor of all creatures, who has all under him, and at his disposal, can give and take away as he pleases, no charge of evil and injustice can be brought against him: and this should be satisfactory to a Christian, who believes him to be God over all blessed for ever; though it will not be to a Jew: let it therefore be further observed, that the owners of these swine were either Jews or Gentiles; if they were Jews, and they brought up these swine in order to eat them themselves, to destroy them was a just punishment, for their violation of the law of God, Deu 14:8. And if they brought them up to sell to others, this was contrary to their own canons; See Gill on Mat 8:30, to the rules and customs of their own country, which were made as a fence to keep off from breaking the above law; and such a practice could only proceed from an avaricious disposition, of which this was a proper rebuke: or if they were Gentiles that were the owners of them, these were idolatrous persons, worshippers of devils; and it was but a righteous thing, to suffer the devils, whom they worshipped, to do this mischief to their property, to whom they devoted themselves soul and body; and a Jew cannot well find fault with this, who believes that idolaters cannot be punished too severely: add to this, what the above learned prelate observes; this practice of the Gentiles in breeding hogs, was a temptation to the Jews to follow the same business, and even to taste of the forbidden flesh; so that to use his words, it was in truth an act of grace and favour to the Jews, to remove from them so dangerous a snare, and so bad an example: and it may be added, by suffering the devils to go into the swine, several valuable ends were answered, infinitely preferable to the herd of swine; such as evincing the truth of the dispossession; showing the greatness of the mercy to the dispossessed; the power of Christ over the devils; and making for the spread of the fame of this miracle the more; as well as giving further proof of the malignity and mischievous disposition and actions of these evil spirits; by which the inhabitants of the adjacent places might learn, how hurtful they were to them, and what a blessing it was to be rid of them: and therefore ought to have been thankful to Christ for this dispossession, notwithstanding the loss of their swine; but such an effect it had not upon them, but the reverse, as the words following show.

Gill: Mar 5:14 - And they that fed the swine // and told it in the city and country // And they went out to see what it was that was done And they that fed the swine,.... Not the owners, but the keepers of them, the swine herds, "fled"; being astonished at the power of Christ, affrighted...

And they that fed the swine,.... Not the owners, but the keepers of them, the swine herds, "fled"; being astonished at the power of Christ, affrighted at the noise of the devils, and terrified at the sight and loss of the swine:

and told it in the city and country; or "in the fields": they went into the city of Gadara, and told the story of the dispossession of the devils out of the man, that had been for some time troublesome in those parts; and of their entrance into the swine, and the destruction of them: and they went into the fields, or country adjacent; they went to the "villages" thereabout, as the Syriac and Ethiopic versions render the word; or to those houses that were in the fields, scattered about, here, and there one, and where perhaps the owners of the herd lived: and they not only hasted away to the owners of the swine, to acquaint them with what had happened, in order to remove all blame from themselves, and any suspicion of negligence in them; to make it appear that it was not their fault, or owing to any carelessness of theirs the swine perished; as that they suffered them to go too near the sea side, and did not keep a good lookout, and were not, as they should have been, between them and the sea, to have prevented such an accident: this they not only did, but the affair, in all its circumstances, being such an amazing one; as the dispossession of the devils out of the man; the health, the calmness, and happy condition the dispossessed was in; the entrance of the devils into the swine; their madness, and precipitant running into the sea, and suffocation there; that they told it to every body they met with, whether in the fields belonging to Gadara, or in the city itself; which drew out a large concourse of people to see what was done to the man that had been possessed, and to the swine, and also to see the person who had done all this; and which made the miracle the more notorious; city and country rung of it: so that, as Matthew says, "the whole city came out to meet Jesus", Mat 8:34; and Luke observes, that "the whole multitude of the country of the Gadarenes round about besought him to depart", &c. Luk 8:37. So we sometimes read, in the Jewish writings, of the men, or inhabitants of the field, as opposed to the men, or inhabitants of the city, who differed both in their clothes and diet.

"The garments, דבני מחוזא, "of the children", or "inhabitants of the city", who live deliciously, and do no work, are broad, like women's; but the garments, דבני חקליתא, "of the children of the field"; such as do business in the field, are short i:''

and so of their food, it is observed k, that the bread, דחקלאי, "of the men of the field", which the gloss explains by בני כפר, "the children", or "inhabitants of a village", is what they put much flour into; but the bread, דמחוזא, "of a city", which the gloss interprets of בני כרך, "the children", or "inhabitants of a walled town", or "city", is what they do not put much flour into.

And they went out to see what it was that was done: that is, the inhabitants of the city of Gadara, and those that dwelt in the villages, and in lone houses in the fields, went forth to the places where the possessed man used to be, and where Jesus and he now were, and where the swine used to feed, to see with their own eyes, and satisfy themselves of the truth of the narration the swineherds gave them.

Gill: Mar 5:15 - And they come to Jesus // and see him that was possessed of the devil, and had a legion // sitting, and clothed, and in his right mind, and they were afraid And they come to Jesus,.... Who had wrought this miracle, and of which, and whom, the keepers of the swine had given them some account: and see him...

And they come to Jesus,.... Who had wrought this miracle, and of which, and whom, the keepers of the swine had given them some account:

and see him that was possessed of the devil, and had a legion. The Vulgate Latin and Ethiopic versions leave out the last clause, "and had a legion", and so Beza's ancient copy; the Persic version renders it, "the legion being gone out of him": they saw, along with Jesus, the man who had been possessed with a legion of devils, whom they knew very well to be the same man;

sitting, and clothed, and in his right mind, and they were afraid; not of the man, as they were before, when he was possessed, not daring to come that way because of him; but of Christ, and his amazing power; who was able to dispossess a legion of devils, and restore a man to his perfect senses, to such composure and decency, who was before in such a dreadful condition, and so exceeding furious and outrageous: they saw the man was still and quiet, harmless and inoffensive; they had nothing to fear from him; but they knew not what to make of Christ: they might take him for an exorcist, or a magician, and fear that he would exercise his art to the ruin and destruction of them: they did not fear and reverence him as a divine person, but they dreaded him, as one possessed of a power of doing hurt: they were conscious to themselves of their sins, and that they deserved the just judgments of God upon them; and they were afraid that Christ was sent to execute them upon them: and it is observable, that they say not one word to him, by way of complaint, for the loss of their swine; but thought themselves well off, could they but get rid of him. There was a strange change and alteration in the man; he, who before was running about among the tombs, and upon the mountains, and scarce ever sat still, but was always in motion, as persons distracted commonly are, was now sitting at the feet of Jesus, his kind benefactor, Luk 8:35, and he who before was naked, and whenever any clothes were put upon him, tore them off again, and to pieces, as madmen usually do, was now "clothed"; perhaps with some the swine herds had left behind them, in their fright, or the disciples had with them: and he who before was quite out of his senses, knew not what he said, or did, was now "in his right mind"; of a sound mind, of a good understanding, sober, modest, and knowing. This man, as whilst under the possession of Satan, was an emblem of a man in a natural estate; so, being now dispossessed, he very aptly represented a converted man; who, being brought out of a state of nature, out of an horrible pit, a pit wherein is no water, is "sitting" at the feet of Jesus; where he places himself, imploring his grace and mercy, entreating him to receive and save him, resolving, if he perishes, he will perish there; and where he is, as a scholar, at the feet of his master, hearing his words, and receiving instruction from him; and which also is expressive of his submission to his Gospel and ordinances, and of pleasure and continuance under them; as well as of that calmness and serenity of mind, which attends a sense of justification, pardon, reconciliation, and adoption, and hope of glory: and whereas, before he was naked, and without a righteousness, or, which was no better than filthy rags; he is now "clothed" with the robe of righteousness, and garments of salvation, with fine linen, clean and white, which is the righteousness of the saints, with change of raiment, and clothing of wrought gold; the righteousness of Christ being not only imputed to him by the Father, but revealed in the Gospel, brought near by the Spirit, and put upon him, and received by faith; as well as having put on the new man, and being clothed with humility, and other graces of the Spirit, and with the garments of a holy conversation; and so will at last be clothed with the shining robes of immortality and glory. Such an one, who before was not himself, is now "in his right mind"; is come to himself like the prodigal; is become sensible of the evil of sin, and is brought to true repentance for it; and of his lost state and condition, of his need of Christ, and salvation by him; has his spiritual senses exercised upon Christ; beholds the loveliness and suitableness of him as a Saviour, hears his voice, handles him, the word of life, tastes the sweetness there is in him, and in his Gospel, and savours the things of his Spirit; and whose senses also are exercised to discern between good and evil, and truth and error; who likewise has a new heart, and a right Spirit created in him; and has the same mind in him, as was in Jesus Christ, for humility and lowliness; and whose mind is stayed upon him, and trusts in him.

Gill: Mar 5:16 - 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 that saw it,.... Not the keepers of the swine, for they were fled and gone; but others that were eyewitnesses of the whole affair, who lived ...

And they that saw it,.... Not the keepers of the swine, for they were fled and gone; but others that were eyewitnesses of the whole affair, who lived in houses hard by, or were working in the fields; or the disciples of Christ:

told them how it befell to him that was possessed with the devil; gave a particular account, how, upon first sight of Christ, he ran to meet him, and fell down and worshipped him; how Christ ordered the unclean spirit to come out of him; and how he was dispossessed of a legion of devils by a word speaking:

and also concerning the swine; how, at the request of the devils, and by the leave of Christ, they entered into them; upon which they ran mad; and betaking themselves to the rocks by the sea side, fell down the precipice, and were suffocated in the sea.

Gill: Mar 5:17 - And they began to pray him // to depart out of their coasts And they began to pray him,.... That is, the inhabitants of the city of Gadara, and of the villages round about, very earnestly importuned him to d...

And they began to pray him,.... That is, the inhabitants of the city of Gadara, and of the villages round about, very earnestly importuned him

to depart out of their coasts; fearing, lest for their sins, some sorer judgment should fall upon them, than the loss of their swine; since they perceived he was a person of great power and authority; which shows great ignorance and worldly mindedness: they knew not how great a person they had among them; that he was the Son of God, and Saviour of the world: they might have known from the miracles wrought, that he was a very wonderful and extraordinary person; but then they considered him as one endued with great power, rather, to do them hurt than good; as one sent to scourge them for their sins, than to save them from them: such very contrary notions have carnal men of Christ; they are afraid of being sufferers, or losers by him: they do not care to part with their swinish lusts for him; these they prefer to a Saviour, and love the world, and the things of it, more than he, and therefore are not worthy of him; See Gill on Mat 8:34.

Gill: Mar 5:18 - And When he was come into the ship // he that had been possessed with the devil, prayed him that he might be with him And When he was come into the ship,.... For at the request of these men, who were unworthy of his presence, and of any favour from him, either by his ...

And When he was come into the ship,.... For at the request of these men, who were unworthy of his presence, and of any favour from him, either by his doctrine, or miracles, he turned back to the sea side again; and as he was about to take ship,

he that had been possessed with the devil, prayed him that he might be with him: for when Jesus turned his back upon the Gadarenes, and returned to the sea shore, this poor man, who had received so great a benefit by him, rose up and followed him; and when he perceived that he was entering on ship board, in order to go over into another country, earnestly entreated he might go over with him in the ship, and continue with him: which he did, partly to testify his great love to him, and the grateful sense he had of the mercy he had received from him; and partly, that be might enjoy his presence, and have his protection: for he might fear, that when he was gone, and should he remain in that country, the devils would repossess him with greater rage and fury. So gracious souls who know Christ, and have received out of his fulness, and grace for grace, earnestly desire to be with him, to enjoy communion with him, receive instruction from him, and be always under his care, influence, and protection. For to be with Christ, is to have his gracious presence; to have nearness to him, and fellowship with him; to have familiarity and acquaintance with him, yet more and more; to be guided with his counsel, and upheld with the right hand of his righteousness: than which, nothing can be more desirable to those that spiritually and savingly know him: for such desires arise from the knowledge they have of his personal glories and excellencies, as the Son of God; and as mediator? he has all power to protect them, all strength to support them, all grace to supply them, all wisdom to direct them, all provisions to feed them, and all blessings of grace and glory to bestow upon them; and from the gracious experience they have had of his favour and lovingkindness, which is better than life; and from the sense they have of their need of him; for without him they can do nothing; they cannot perform any duty aright, nor withstand any temptation, or bear up under any affliction: they are sensible of the blessed effects of his presence; they know it brings light to their souls in darkness; that it quickens them when dead and lifeless in their frames and duties, and enlivens their spirits when dull and heavy; that it comforts and rejoices their hearts, and puts more joy and gladness into them, than any outward blessing whatever; that it removes their fears, and emboldens, them against their enemies, and is their safety and defence; that it makes ordinances pleasant and delightful, and gives contentment in the meanest state; there is nothing enjoyed by them in this life which gives them the pleasure and satisfaction that does: and hence it is that they often desire even to depart out of this world, that they may be with Christ, which is far better; and indeed, if the presence of Christ is so sweet and desirable now, what will the, everlasting, and uninterrupted enjoyment of his presence be in the world to come? for in his presence is fulness of joy, and at his right hand are pleasures for evermore.

Gill: Mar 5:19 - 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 Howbeit Jesus suffered him not,.... He being as able to preserve him from those evil spirits, when absent, as present; and besides, to take him along ...

Howbeit Jesus suffered him not,.... He being as able to preserve him from those evil spirits, when absent, as present; and besides, to take him along with him, would look like ostentation and boasting, which Christ was averse unto; and more especially, as is clear from what follows, he chose he should stay behind, because he had work for him to do in those parts, which would be for the glory of God, the spread of the knowledge of himself, and his Gospel, among his friends, relations, and countrymen: wherefore it follows,

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: he bids him go to his "own house", as it is in Luke, Luk 8:39 to the place of his former abode; to the town, or city, where he before dwelt, and where his father and mother, brethren and sisters, wife and children might live; and there relate to them what great things the Lord, or God, as the Ethiopic version reads, had done for him; by casting out a legion of devils from him, and had restored him to his perfect senses and health, and had had compassion on him, both as of his soul and body, and had wrought a great salvation for him. So such as are called by grace, and are turned from darkness to light; and from the power of Satan unto God, ought to go, to their Christian friends, and to the church of God, and declare in Zion the great things which God has done for their souls; in enlightening, quickening, converting, and comforting them, to the glory of his rich mercy, and abundant grace. They are "great things" indeed which the Lord has done for his people: he has done great things for them in eternity; he has loved then with an everlasting love; he has chosen them in his Son to holiness and happiness; he has made a covenant with him, for them, full of spiritual blessings and promises; he has provided him, as a Saviour, for them, and has appointed, and called him to that work; all which is more or less made known to them in the effectual calling, when they receive the Spirit of God, that they may know the things which are freely given to them of God. The Lord Jesus Christ has done great things for them, as before time, by engaging for them as their surety; so, in time, by taking upon him their nature, by bearing their sins, and suffering in their room and stead, thereby working out a great salvation, which, in conversion, is brought near, and applied unto them. And the Lord, the Spirit, does great things for them, when he calls them by his grace, and afterwards; in opening their eyes who were born blind, and who otherwise must have lift them up in hell; and in bringing them into the marvellous light of, the Gospel; in quickening them, when dead in trespasses and sins, who otherwise must have died the second death; in causing them, to hear the voice of Christ in the joyful sound of the word, who otherwise must have heard the curses of a righteous law; in taking away their stony hearts, and giving them hearts, of flesh; in rescuing them out of Satan's hands; in leading them to Christ for righteousness, life, and salvation; in discovering pardoning grace and mercy to them, through the blood of Christ; in delivering out of many and great temptations; in applying great and precious promises, suitably and seasonably; and in restoring them when backslidden, and speaking comfortably to them; in witnessing to their spirits, their adoption; and in sealing them up to the day of redemption; and all this flows from divine "compassion", and not from any motive and merit in the creature. It was sovereign pity and compassion; the Lord "has mercy on whom he will have mercy, and has compassion on whom he will have compassion", Rom 9:15. It was discriminating mercy: this man was not only dispossessed of Satan, but possessed of special grace, which caused him to desire to be with Christ, when his countrymen desired him to depart from them; it was shown him, when he had no pity on himself, when he cut and wounded himself; and it was bestowed upon him, when he could, not help himself, when he had a legion of devils within him: and now these great things, which spring from great love and mercy, should be told to others, especially to them that fear the Lord, to the churches of Christ: this is the will of God, and has been the practice of the saints in former ages; it rejoices the hearts of God's: people to hear of these things, and enhances the glory of the grace of God: and what may serve to encourage souls, to such a work is, that it is to their "friends" they are to declare these things; who are well disposed to: them, rejoice at their conversion, sympathize with them in their troubles, know what the things they speak of mean, and gladly receive them into their affections and fellowship.

Gill: Mar 5:20 - And he departed, and began to publish in Decapolis // how great things Jesus had done for him // And all men did marvel And he departed, and began to publish in Decapolis,.... He submitted to the will of Christ, though he could gladly have gone with him; he hearkened to...

And he departed, and began to publish in Decapolis,.... He submitted to the will of Christ, though he could gladly have gone with him; he hearkened to his instructions, took his advice, and obeyed his commands, as every one that has received favours from him ought to do and he went not only to his own, or his father's house, and acquainted his nearest friends and relations with what had befallen him, but he published the account, as Luke says, Luk 8:39, throughout the whole city, very likely of Gadara, where he might be a native; and which, as Pliny l relates, was in Decapolis, and agrees with the accounts of both the evangelists: here he published, as Christ had ordered him,

how great things Jesus had done for him: only instead of saying the Lord had done them, for him, he attributed them to Jesus, who: is Lord and God; and by that miracle, as by many others, gave full proof of his deity, as well, as Messiahship. This is an instance of the obedience of faith, and is a considerable branch of it; for, as with the heart, men believe in Christ unto righteousness, so, with the mouth, confession must be made to the glory of that salvation which Christ has wrought out: many are backward to this part of the service of faith, through fears, through unbelief, and Satan's temptations; but this man, though to have continued with Christ was greatly desirable by him, yet he submits to his will and pleasure, and is obedient to his orders; and that at once, immediately dropping his suit: unto him, no longer insisting on his being with him; for he was sensible of the great obligations he was laid under to him, and saw it to be his duty to observe whatever he commanded him: and this was indeed but a reasonable, piece of service, and what if he had not been ordered to do, one would think he could not have done otherwise; at least, had he not, he would not have acted the grateful and generous part: and indeed, if such for whom the Lord has done great things as these, should hold their peace, the stones would even cry out.

And all men did marvel; at the power of Jesus, at the miracle wrought by him, and the benefit the man had received, who they all knew had been in so deplorable a condition. It is not only marvellous to the persons themselves, for whom great things are done by the Lord; but it is amazing to others, to angels and men, when it is considered who they are, on whose account they are wrought; great sinners, very unworthy of such high favours, yea, deserving of the wrath of God, and of eternal damnation; and likewise, who it is that has done these things for them, the Lord of heaven and earth; he against whom they have sinned, and is able both to save, and to destroy; he who is the great God, is their Saviour; to which may be added, the consequence of these things, they issue in everlasting glory and happiness.

Gill: Mar 5:21 - 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 And when Jesus was passed over again,.... Over the sea of Tiberias, that part of it which was necessary to go over from the country of Gadara, to Cape...

And when Jesus was passed over again,.... Over the sea of Tiberias, that part of it which was necessary to go over from the country of Gadara, to Capernaum,

by ship, or "boat",

unto the other side. This may seem to some unnecessary to be added; and it may be asked, what way but by ship, or boat, could he have gone over to the other side of the sea of Galilee? To which it may be replied, there was a bridge at Chammath of Gadara m, over an arm of this sea, over which Christ and his disciples might have passed, and have gone by land to Capernaum; so that this phrase is very necessarily and significantly used:

much people gathered unto him; who had before attended on his ministry in these parts, and had seen his miracles; as the casting out of an unclean spirit from a man, healing the centurion's servant, curing the man sick of the palsy, and Simon's wife's mother of a fever, and a man that had a withered hand:

and he was nigh unto the sea; he seems to have been at Capernaum, which was nigh unto the sea, and in the house of Matthew or Levi, whom he had called at the sea side from the receipt of custom; see Mat 9:9.

Gill: Mar 5:22 - And behold, there cometh one of the rulers of the synagogue // Jairus by name // And when he saw him, he fell at his feet And behold, there cometh one of the rulers of the synagogue,.... Having heard of his return, and where he was; See Gill on Mat 9:18. Jairus by nam...

And behold, there cometh one of the rulers of the synagogue,.... Having heard of his return, and where he was; See Gill on Mat 9:18.

Jairus by name; in Hebrew יאיר, "Jair": and Jerom says n, it signifies "enlightening", or "enlightened": deriving it from אור, "to be light": and it is no doubt a Jewish name, since he was a ruler of the synagogue; and besides, it is often mentioned in the Old Testament, and particularly in Est 2:5, where, in the Septuagint, it is read, Ιαιρος, Jairus. Matthew makes no mention of his name; but both Mark and Luke do, Mar 5:22.

And when he saw him, he fell at his feet: as soon as he came into his presence; though he was a person of such authority; yet having heard much of the doctrine and miracles of Christ, and believing him to be a great prophet, and man of God; though he might not know that he was the Messiah, and truly God, threw himself at his feet; and, as Matthew says, "worshipped him", Mat 9:18; showed great reverence and respect unto him, gave him homage, at least in a civil way, though he might not adore him as God.

Gill: Mar 5:23 - And besought him greatly // saying, my little daughter lieth at the point of death // I pray thee come and lay thine hands on her, that she may be healed, and she shall live And besought him greatly,.... Used much importunity with him, and was very urgent in his requests: saying, my little daughter lieth at the point of...

And besought him greatly,.... Used much importunity with him, and was very urgent in his requests:

saying, my little daughter lieth at the point of death, or "is in the last extremity"; just breathing out her last; for she was not actually dead when he left her, though she was before he returned, and was at this time, as he might expect, expiring, or really gone; See Gill on Mat 9:18.

I pray thee come and lay thine hands on her, that she may be healed, and she shall live; expressing faith in the power of Christ to restore his daughter, though in the utmost extremity; yet seemed to think his presence, and the imposition of his hands were necessary to it.

Gill: Mar 5:24 - And Jesus went with him // and much people followed him // and thronged him And Jesus went with him,.... Immediately without objecting to the weakness of his faith: and much people followed him; to see the miracle performed...

And Jesus went with him,.... Immediately without objecting to the weakness of his faith:

and much people followed him; to see the miracle performed, which they were exceedingly fond of:

and thronged him; so that it was with some difficulty and trouble that he passed along the streets to: the ruler's house.

Gill: Mar 5:25 - And a certain woman which had an issue of blood twelve years. And a certain woman which had an issue of blood twelve years. See Gill on Mat 9:20. This woman was in the crowd that thronged Jesus, as he passed thro...

And a certain woman which had an issue of blood twelve years. See Gill on Mat 9:20. This woman was in the crowd that thronged Jesus, as he passed through the streets of Capernaum. Eusebius relates o, that it was reported, that this woman was of Caesarea Philippi, where her house was to be seen; where were extant some wonderful monuments of the benefits conferred upon her by Christ; as that at the door of her house was an effigy of a woman in brass, set upon an high stone on her bended knees, and arms stretched out like a supplicant; and opposite to her, another effigy of a man, of the same metal, standing, and decently clothed in a tunic, and his hand stretched out to the woman; at whose feet, upon the pillar, a strange form of a plant arose, reaching up to the border of the brazen tunic, which is a remedy against all diseases; and he says it remained to his times, and was then to be seen: and Theophylact p says, in the times of Julian the apostate it was broke to pieces. But this woman rather seems to be an inhabitant of Capernaum, in the streets of which the after cure was wrought; and therefore what credit is to be given to the above accounts I leave to be judged of. It may be more useful to observe, that this profluvious woman is an emblem of a sinner in a state of nature: as her disease was in itself an uncleanness, and rendered her unclean by the law, whereby she was unfit for the company and society of others; so the disease of sin, with which all are infected, is a pollution itself, and of a defiling nature; all the members of the body, and all the powers and faculties of the soul are polluted with it, and the whole man is filthy in the sight of God, and is pronounced unclean by the law of God; and such persons are very unfit for the society of saints on earth, and much less to be with those in heaven, nor even to be with moralized persons; for evil communications corrupt good manners: openly profane and impure sinners are infectious, and to be avoided. Likewise, as this woman's disease was of long standing, she had it twelve years, and it was become inveterate and stubborn, and not easy to be removed; so such is the disease of sin, and indeed it is much worse; it is what is brought into the world with men, and is as old as themselves; is natural to them, and cannot be removed by any ordinary and natural methods, but requires supernatural power and grace; and it is in such a like case and condition, that the Spirit of God finds his people, when he quickens, sanctifies, and cleanses them: "and when I passed by thee, and saw thee polluted in thine own blood, I said unto thee, when thou wast in thy blood, Live", Eze 16:6.

Gill: Mar 5:26 - And had suffered many things of many physicians // And had spent all that she had // and was nothing bettered, but rather grew worse And had suffered many things of many physicians,.... She took many a nauseous medicine, and had gone through courses of physic with different physicia...

And had suffered many things of many physicians,.... She took many a nauseous medicine, and had gone through courses of physic with different physicians; for there were many among the Jews that pretended to the cure of fluxes; and various are the prescriptions the Jewish doctors give for such a disorder, as may be seen in their Talmud q; and many of which Dr. Lightfoot r has transcribed: and among the rest, they direct to the use of gum of Alexandria, alum, saffron, Persian onions, cummin, and "faenum graecum", put into wine and drank.

And had spent all that she had; had wasted her substance, and brought herself to poverty, by pursuing the directions given her; so that she was not in circumstances now to employ a physician;

and was nothing bettered, but rather grew worse: the several medicines she had taken had done her no good, had not, in the least, restrained and checked the disorder, but it was rather increased thereby. This is often the case of persons who are, in some measure, sensible of the disease of sin, but are ignorant of the proper methods to be taken for the cure of it. They apply to their own works of righteousness, moral and civil, to the duties of religion, private and public, to a legal repentance, external humiliation and tears, and an outward reformation of life, hoping hereby, in process of time, to be rid of their disorder, and be in good health; whereas these are physicians of no value, and of no real service in their case: they are so far from being the better, that they are rather worse and worse, there being so much impurity, imperfection, and sin, in all these things, and which is increased by a dependence on them; that their iniquities grow upon them, and the score of their transgressions is become greater, and their distemper the more inveterate, and less easy to be cured; yea, not only they spend their money for that which does not bring them a cure, and exhaust all the stock of nature's power to no purpose, but they also suffer much hereby. For such a course of action, such conduct and methods as these bring them into a spirit of bondage; for when they fail in their duties, do not come up to the rules prescribed them, what terror of mind possesses them! what horror and wrath does the law work in their consciences! what a fearful looking for is there of fiery indignation, to consume them! It cannot be expressed what some have suffered by following such prescriptions.

Gill: Mar 5:27 - When she had heard of Jesus // came in the press behind // and touched his garment When she had heard of Jesus,.... Of the many miracles he had wrought, and cures he had performed, in cases as difficult and desperate as hers, or more...

When she had heard of Jesus,.... Of the many miracles he had wrought, and cures he had performed, in cases as difficult and desperate as hers, or more so; and that he was now passing along the streets,

came in the press behind; though she was so weak, and much enfeebled, as she must needs be, by such, and so long a disorder; yet she ventures into the crowd, which were pushing and pressing after Christ; and got up to him, behind him, being ashamed to tell her case, and desire a cure:

and touched his garment; the hem or border of it, with her hand, very softly, and in a private manner, so as not to be observed by any. Christ is the sinner's last shift; he tries every one first before he comes to him; he spends all his money, strength, and time, with others, to no purpose; and finding them all to be useless and unserviceable, he applies to him, who is the only physician that can give relief in this case: like this woman, having heard of his ability to save to the uttermost those that come to him; and being encouraged by the many cures of the worst of sinners, of such who were in the most desperate condition, presses in the throng, through a great many temptations, difficulties, and discouragements thrown in the way by Satan, and its own evil heart of unbelief, and which arise from a sense of vileness and unworthiness; and in a modest and bashful manner, fearing it should be thought presumption in him, and yet persuaded it is the only way for a cure, and that it is to be had in this way, lays hold on the robe of Christ's righteousness, and the garment s of his salvation; or, in other words, thus reasons with himself: though I am such a vile, sinful, unrighteous, and impotent creature, yet surely in the Lord there is righteousness and strength, if I can but by faith lay hold thereon; though it be but in a weak way, only by a touch, and in a trembling manner; I shall be justified from all things, I could not be justified by all the works of righteousness I have been doing, and that evidentially and comfortably; and therefore I will venture and draw nigh unto him, and though he slay me I will trust in him; I will throw off my own filthy rags of righteousness; I will make mention of, and lay hold on his righteousness, and that only; he shall be my salvation. And such an one finds, as this woman afterwards did, a perfect cure, cleansing from all sin, a free and full forgiveness of it, and complete justification from it.

Gill: Mar 5:28 - For she said // if I may touch but his clothes I shall be whole For she said,.... Within herself, such were her thoughts, and so great her faith: if I may touch but his clothes I shall be whole; See Gill on Mat...

For she said,.... Within herself, such were her thoughts, and so great her faith:

if I may touch but his clothes I shall be whole; See Gill on Mat 9:21.

Gill: Mar 5:29 - And straightway the fountain of her blood was dried up // and she felt in her body that she was healed of that plague And straightway the fountain of her blood was dried up,.... It was usual with the Jews to call the womb, in which the child is formed, מקור, "a fo...

And straightway the fountain of her blood was dried up,.... It was usual with the Jews to call the womb, in which the child is formed, מקור, "a fountain" s; and because, from hence, issued the blood in a menstruous and profluvious person, they called it, as here, מקור דמיה, "the fountain of her blood" t; and sometimes use the same phrase of the drying up of it, as in this place: they say u, when a woman is searched and found to be pure, she is forbidden her house, עד שיתנגב מעיינה, "until her fountain be dried up"; so that as no blood issued from it, there was none in it, and which was now this woman's case, as she found;

and she felt in her body that she was healed of that plague: she not only found by that quick alteration there was in her animal spirits, which were now free and vigorous; but she perceived, in that part of her body, from whence the issue sprung, that she was perfectly well, and that the disorder was entirely gone, which had been for so many years a sore affliction to her, and a severe correction and chastisement of her, as the word used implies. It properly signifies a "scourge", as every affliction is, a scourge for sin; and very likely this woman's disease was on the same account: sometimes afflictions are God's scourges in a way of wrath, and sometimes in a fatherly way, in love: "for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth", Heb 12:6, and who, as he wounds, he heals, and which is sensibly perceived by his people. The word "plague" carries in it something more dreadful, and fitly enough expresses the nature of sin, which is a pestilential disease; the corruption of nature, indwelling sin is called the "plague of the heart", 1Ki 8:38. It is a loathsome disease, and without the grace of God, a mortal one; the body of sin, is a body of death; and all sin is of the same nature and kind; the end of it is destruction and death: the healing of it is the forgiveness of sin, which is through the blood of Christ, and the application of it to the soul; which, when made, is sensibly felt, for it immediately produces spiritual joy, peace, and comfort: this makes the bones, which were broken, to rejoice; this bids every son and daughter of the Lord God Almighty to be of good cheer; it causes the inhabitants of Zion to hold their peace, and no more say they are sick, because their sins are forgiven them. And a man may as easily perceive when his spiritual maladies are healed in this way, as when he is cured of any bodily disorder.

Gill: Mar 5:30 - And Jesus immediately knowing in himself // that virtue was gone out of him // Turned him about in the press, and said, who touched my clothes And Jesus immediately knowing in himself,.... As soon as ever the woman had touched his garments, and had a cure, Christ, who knew all things in his S...

And Jesus immediately knowing in himself,.... As soon as ever the woman had touched his garments, and had a cure, Christ, who knew all things in his Spirit, or divine nature, that dwelt in him, knew what was done, that the woman had touched him, and was healed thereby; though, as not without his knowledge, so neither without his will, and entirely by his power:

that virtue was gone out of him; to the healing of some person, though not at all to the diminution of that virtue, which remained as powerful and effective in him as ever. This shows that there was an internal essential virtue in Christ to cure diseases: it was not what he derived from another, or exercised under another's influence; but what was his own, and which he put forth as the Lord God omnipotent. The apostles of Christ cured diseases, but not by their own power and holiness, by any innate virtue in them; but in the name of Christ, and by power derived and received from him: but Christ, being God, had infinite virtue within himself, which went forth from him when he pleased, to the curing of whatsoever disease he thought fit; and which was no ways lessened by the frequent exertions of it; no more than the light and heat of the sun by the continual emanations of them; only there is this difference between the emission of light and heat from the sun, and the sending forth virtue from Christ, that the one is by the necessity of nature, without knowledge, or will, but the other voluntarily, and when, and as he pleases, The same holds good with respect to healing spiritual diseases: Christ has a power within him to forgive all trespasses; and virtue may be said to go out of him to this purpose, when it is his will to make application of pardoning mercy to his people; which requires an exertion of power, as well as a display of grace.

Turned him about in the press, and said, who touched my clothes? that is, turned himself towards the woman behind him, though the press was so large about him, and asked who touched his clothes; not for his own sake, who knew very well who had done it; but that the cure might be known to others: not for the sake of ostentation and popular applause, but for the manifestation of his glory, and for the glory of God, and for the strengthening the faith of Jairus, who was with him, and with whom he was going to raise his daughter to life; and also that he might have an opportunity of showing forth, and commending this poor woman's faith, and of confirming the cure wrought, and of dismissing her with the utmost pleasure and joy.

Gill: Mar 5:31 - And his disciples said unto him // thou seest the multitude thronging thee, and sayest thou who touched me And his disciples said unto him,.... Peter, and they that were with him; after the crowd that were about him denied that any of them had touched him; ...

And his disciples said unto him,.... Peter, and they that were with him; after the crowd that were about him denied that any of them had touched him; see Luk 8:45,

thou seest the multitude thronging thee, and sayest thou who touched me? They seem astonished at his question, and answer with some degree of warmth, and almost ready to charge it as weak: and impertinent; since, as there was such a crowd about him, pressing him on every side, he could not but be touched by many; and therefore to ask who touched him, when this was the case, they thought was a very strange and unnecessary question.

Gill: Mar 5:32 - And he looked round about // to see her that had done this thing And he looked round about,.... The press and throng of people, on every side of him; though he knew very well where she stood, who had done the thing,...

And he looked round about,.... The press and throng of people, on every side of him; though he knew very well where she stood, who had done the thing, and had received the cure:

to see her that had done this thing; how she looked, and whether her countenance, and the confusion she was thrown into by the question, would not betray her; though he himself wanted no such signs, by which to discover her. Christ, as God, being omniscient, knew who she was, and where she was; and, as man, did not want to see her to gratify his curiosity: nor was his view to chide her for what she had done, but to express his well pleasedness in her faith and actions, and to observe it to others, and the cure she had; not in an ostentatious way, to gain glory to himself, but to commend her faith, and encourage others in the exercise of it on him; and especially Jairus, the ruler of the synagogue, who was with him, and in great distress, on account of his daughter, whom Christ was going to raise from the dead.

Gill: Mar 5:33 - But the woman fearing and trembling // Knowing what was done in her // Came and fell down before him, and told him all the truth But the woman fearing and trembling,.... Lest she should be reproved, and suffer the penalties of the law, for appearing in public during the time of ...

But the woman fearing and trembling,.... Lest she should be reproved, and suffer the penalties of the law, for appearing in public during the time of her uncleanness, Lev 15:25, or that Christ was displeased with her, for her taking an improper method to obtain her cure; or lest he should recall it, or was angry with her for concealing it, and attempting to go away undiscovered, and without so much as thanking him for it. After conversion, after souls have laid hold on Christ for righteousness and life; after they have had the pardon of their sins, and are cured of their diseases, they are not without their fears and tremblings, though there is no just reason for them: they fear where no fear is; that is, where there is no true cause of fear; which was this woman's ease: they are sometimes afraid they have no interest in Christ, and in his love; that they are hypocrites; that the truth of grace is not in them; that they shall never hold out to the end; that they shall perish, and come short of eternal glory, notwithstanding they know, as this woman did, what has been done in them, and done for them.

Knowing what was done in her, and by her; being conscious to herself that she was the person that had touched him, and that upon it the fountain of her blood was dried up, and she was thoroughly healed of her disease:

Came and fell down before him, and told him all the truth. Christ did not point her out, though he knew her; or call her by her name, though he could have done it, and have ordered her to come to him, and account for her conduct: he had said enough to work upon her, and engage her to come; who came of herself, and with the greatest reverence to his person, and sense of her own unworthiness, threw herself at his feet, and gave him a relation of the whole matter, with the utmost truth and, exactness; what had been her case, what was her faith, and what she had done, and what a cure she had received; and which she acknowledged with the greatest thankfulness. In some copies it is added, "before all"; before Christ and his disciples, and the throng of people that were along with him: she that came behind Christ, and privately took hold of the hem of his garment, her faith secretly going out unto him; now appears openly before him, not being able to hide herself any longer. Nor is she ashamed to tell what she had done, and had been done in her: truth is to be spoken, even all the truth; no one has reason to be ashamed of that, and especially of the truth of grace, truth in the inward parts; this is what God requires, and gives, and delights in. The secret experiences of grace in our souls we should not be ashamed to relate to others; this makes for the glory of divine grace, and the good of others. In some copies it is read, "and told him all her cause before all": her whole affair, how it had been with her, and now was, and what was the cause of her taking such a method she did.

Gill: Mar 5:34 - And he said unto her, daughter // thy faith hath made thee whole // Go in peace // And be whole of thy plague And he said unto her, daughter,.... Instead of reproving her, or showing any anger, or resentment at her, as she feared, he speaks to her in a very so...

And he said unto her, daughter,.... Instead of reproving her, or showing any anger, or resentment at her, as she feared, he speaks to her in a very soft, kind, and tender manner, and called her "daughter", which was not only an expression of affection and civility, this being an affable, courteous way of speaking used by the Jews; but might signify her spiritual relation through him, being a child of God by adopting grace. She was a daughter of Abraham by natural descent, as was the woman bound by Satan eighteen years, Luk 13:16 and so she was likewise in a spiritual sense, being one that walked in the steps of his faith, believing in hope against hope; and she was also a daughter of the Lord God Almighty, as her faith showed her to be, Gal 3:26, and to this our Lord may chiefly refer; she was one of those that were predestinated to the adoption of children, and were given to Christ as such; and who are evidentially the children of God by faith in him: and to have a testimony of adoption from the Spirit of God, and from the mouth of Christ himself, as this woman had; how great a blessing is it!

thy faith hath made thee whole: through faith in Christ she received the cure from him; for it was not her act of faith that either merited, or procured it, but his power, and he himself the object of her faith that effected it: though he is pleased to take no further notice of the virtue that went out from him; but commends her faith, for her further and future encouragement in the exercise of it, and for the encouragement of others to believe in him. In the Greek text it is, "thy faith hath saved thee"; both from her bodily disease, and from her sins: not that there is such an intrinsic virtue in faith as to deliver from either; for certain it is, that it was not virtue that went out of her faith, but virtue which went out from Christ, that cured her of her issue; though faith was the means of drawing it out; or it was that, through which, virtue from Christ exerted itself, and produced such an effect: and it is as certain, that not faith, but Christ, is the author and cause of spiritual salvation: faith looks to Christ for salvation, and receives every blessing of it from him, as righteousness, peace, pardon, adoption, and eternal life; so that believers are saved by grace, through faith; through the exercise of that grace they have the joy, and comfort Of salvation now; and through it they are kept, by the power of God, unto the full possession of it hereafter.

Go in peace; to thine house; all health and happiness attend thee; let no uneasy thought, about what has passed, dwell on thy mind; be joyful and thankful for the mercy received, and never fear, or dread, a return of the disorder. Peace is the effect of faith in Christ, of pardon through his blood, and salvation in him; true, spiritual, solid peace is enjoyed in a way of believing; it is the fruit of a view of interest in justification by faith in Christ's righteousness; and nothing more effectually produces and secures it than a sense of, all spiritual diseases being healed, or an application of pardoning grace and mercy, through the blood of Christ; which itself speaks better things than that of Abel, even pardon, and so peace: such who are blessed in this manner, and walk under a view and sense of these things, go in peace all their days, and at last enter into peace, even into the joy of their Lord.

And be whole of thy plague: she was so already; but this was a confirmation of it, and what might assure her, that she should remain so, and no more be afflicted with that chastisement. Sin pardoned, though sought for, shall not be found; nor condemnation come upon the pardoned sinner; he is whole and sound, and shall be no more sick, and much less die the second death.

Gill: Mar 5:35 - While he yet spake // there came from the ruler of the synagogue's house certain that said // Which said, thy daughter is dead, why troublest thou the master any further While he yet spake,.... The above things to the poor woman, in commendation of her faith, and for her future encouragement, peace, and comfort in soul...

While he yet spake,.... The above things to the poor woman, in commendation of her faith, and for her future encouragement, peace, and comfort in soul and body:

there came from the ruler of the synagogue's house certain that said. The Vulgate Latin renders it, "from the ruler of the synagogue", and which is indeed the literal version of the phrase; but they could not come from him in person, for he was with Jesus: hence some versions, as the Arabic and Ethiopic, read, "there came to the ruler of the synagogue"; but the sense is easy, by supplying the word house, as we do, and as the Syriac and Persic versions also do. Luke speaks but of "one" that came, Luk 8:49 whereas this evangelist suggests there were more, which is no contradiction; for Luke does not say there was but one; there might be more that came with the news, though but one related it as the mouth of the rest; or they might come one after another with it.

Which said, thy daughter is dead, why troublest thou the master any further? these brought him the account that his daughter was actually dead, which he himself feared before; and therefore they thought it was in vain to give Christ any further trouble to drag along through a crowd of people pressing him; whom they looked upon as a very worthy person, an eminent doctor and prophet, a master in Israel, and one that had done great cures on living persons in distress; yet imagined it was wholly out of his power to raise one from the dead, of which, as yet, they had had no instance, unless the raising of the widow of Nain's son was before this, as indeed it seems to be; but perhaps persons, who were some of the relations, or domestics of the ruler, had heard nothing of it; for if they had, they might have hoped he would have exerted his power in raising the ruler's daughter, as well as the widow's son.

Gill: Mar 5:36 - As soon as Jesus had heard the word that was spoken // he saith unto the ruler of the synagogue // be not afraid, only believe As soon as Jesus had heard the word that was spoken,.... By those that came from the ruler's house; as that his daughter was dead, and it was to no pu...

As soon as Jesus had heard the word that was spoken,.... By those that came from the ruler's house; as that his daughter was dead, and it was to no purpose to give him any further trouble, since all hope of recovery was now gone:

he saith unto the ruler of the synagogue; who was overwhelmed with trouble, and quite dispirited, and ready to swoon and die away;

be not afraid, only believe: do not be discouraged at these tidings, or distrust my power to help thee, only believe that I am able to raise her, even from the dead; and fear not, but it will be done. If a man can but believe, he has no reason to fear; for what is it that almighty power cannot do? it can raise the dead; there is nothing can stand in its way, or stop its course; and faith in it surmounts difficulties which are insuperable to carnal sense and reason: this was the support and foundation of Abraham's faith; hence he was strong in the exercise of it, and believed in hope against hope, because he was fully persuaded that God was able to perform what he had promised, Rom 4:18. And whereas the ruler had expressed some faith in Christ, that his daughter, though at the point of death, would be, healed by him and live, provided he would but come and lay his hands on her; and Christ had assented to go along with him, and had given him an intimation that he would restore her; he had nothing to do but to believe in him, that even though she was dead, he was able to raise her from the dead, as well as to recover her at the point of death, and that he would do it, but, oh! this thing, "only believe", how hard a matter is it, though there is so much encouragement to it both in the power and will of Christ! Faith is not of a man's self at first; it is the gift of God, and the operation of his Spirit; and the lively and comfortable exercise of it is owing to the influence of efficacious grace: but if Christ, who is the author and finisher of faith, says "believe", or "only believe"; such power goes along with his words, as doubtless did at this time, as causes souls to exercise faith in him; and the more faith, the less fear; and such walk most comfortably in themselves, and most to the glory of Christ, who walk by faith on him. This word "only" does not exclude the exercise of other graces, but rather implies it, for where this grace is in exercise, generally speaking, others are; nor the performance of good works, which are the fruits and effects of true faith, and without which faith is dead; but it stands opposed to fears and doubting, and to all carnal reasonings, as well as to all trust and confidence in other objects besides Christ.

Gill: Mar 5:37 - And he suffered no man to follow him // save Peter, and James, and John, the brother of James And he suffered no man to follow him,.... To the house of the ruler, but dismissed the multitude, being not desirous of the honour and applause of men...

And he suffered no man to follow him,.... To the house of the ruler, but dismissed the multitude, being not desirous of the honour and applause of men: probably what he said to the ruler, was privately, and with a low voice, so that the multitude did not hear him; and understanding by the messengers that the child was dead, were the more easily prevailed upon to depart, since they might conclude there was nothing now to be done;

save Peter, and James, and John, the brother of James: three favourite disciples, who were a sufficient number of witnesses; and who were taken alone along with Christ on some other occasions, as at his transfiguration, and when in the garden.

Gill: Mar 5:38 - And he cometh to the house of the ruler of the synagogue // and seeing the tumult // And them that wept and wailed bitterly And he cometh to the house of the ruler of the synagogue,.... Along with him, and the three disciples above mentioned; and the Vulgate Latin, Syriac, ...

And he cometh to the house of the ruler of the synagogue,.... Along with him, and the three disciples above mentioned; and the Vulgate Latin, Syriac, Arabic, and Persic versions read, "and they came", the above persons:

and seeing the tumult; the throng and crowd of people, of relations, friends, neighbours, and acquaintance, on this occasion, all in a hurry, and in one motion or another, expressing their concern by words and gestures.

And them that wept and wailed bitterly; the mourning women, the same with the "preficae" of the Romans, who sung mournful songs, and made hideous noises, being hired for this purpose; as also those who played doleful tunes on musical instruments; See Gill on Mat 9:23.

Gill: Mar 5:39 - And when he was come in // he saith unto them, why make ye this ado and weep // the damsel is not dead, but sleepeth And when he was come in,.... Into the house, within doors, into one of the apartments, and where the company of mourners, and the pipers, and mourning...

And when he was come in,.... Into the house, within doors, into one of the apartments, and where the company of mourners, and the pipers, and mourning women were, singing and saying their doleful ditties:

he saith unto them, why make ye this ado and weep? why all this tumult and noise? this grief and mourning, whether real or artificial?

the damsel is not dead, but sleepeth: not but that she was truly dead, but not so as to remain under the power of death: she was like a person in a sleep, who would in a little time be awaked out of it: and which was as easily performed by Christ, as if she had been only in a natural sleep; See Gill on Mat 9:24.

Gill: Mar 5:40 - 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 And they laughed him to scorn,.... The servants of the house that had laid her out; and the neighbours and relations that were come in on this occasio...

And they laughed him to scorn,.... The servants of the house that had laid her out; and the neighbours and relations that were come in on this occasion, and had satisfied themselves that she was dead; and the players on the pipe and flute, with the mourning women, who got their livelihood this way; See Gill on Mat 9:24;

but when he had put them all out: of the house, or that part of it where he was; that is, ordered them to depart, with the leave and consent of the master of the house:

he taketh the father, and the mother, of the damsel, and them that were with him: either with Jairus, who had accompanied him to Christ, and returned with him; the Ethiopic version reads it, "with them", who were with the father and the mother of the damsel, their near relations, and intimate friends; or rather with Christ, namely, the three disciples, Peter, James, and John;

and entereth in where the damsel was lying; into an inner room, where the child was laid out on a bed.

Gill: Mar 5:41 - And he took the damsel by the hand // And said unto her // Talitha Cumi // which is, being interpreted, damsel (I say unto thee) arise And he took the damsel by the hand,.... See Gill on Mat 9:25. And said unto her; in the Syriac language, which was then commonly spoken by the Jew...

And he took the damsel by the hand,.... See Gill on Mat 9:25.

And said unto her; in the Syriac language, which was then commonly spoken by the Jews, and well understood: hence the Syriac version expresses the following words without an interpretation,

Talitha Cumi. The Ethiopic version reads it, "Tabitha Cumi"; and so do some Greek copies, and Latin versions, taking it to be the same word as in Act 9:36 whereas that signifies "Dorcas, a roe"; but this word is of another signification, as here explained,

which is, being interpreted, damsel (I say unto thee) arise. The phrase, "I say unto thee", is no part of the interpretation of the above Syriac words; but is added, by the evangelist, as being what was expressed by Christ at the same time, signifying his authority and power over death; only "damsel arise", is the interpretation of them, טלי, "Tali", signifies a "boy", and טליתא, "Talitha", a "girl"; and so they are often used in the Targums w, and in the Talmud: the one is used for a boy of seventeen years of age x, and the other for a girl of sixteen or seventeen years of age y; so that this child might well be called by this name, since she was but twelve years of age; and קומי, "Cumi", is the imperative קום, "to arise".

Gill: Mar 5:42 - And straightway the damsel arose, and walked // for she was of the age of twelve years // and they were astonished with a great astonishment And straightway the damsel arose, and walked,.... As soon as ever the above words were pronounced by Christ, such divine power went along with them, t...

And straightway the damsel arose, and walked,.... As soon as ever the above words were pronounced by Christ, such divine power went along with them, that the child returned to life; and raised herself up from the bed, got off of it, and walked about the room in perfect health and strength:

for she was of the age of twelve years; and so, when alive and well, was able to walk; though one of this age was called a little one, as this is by another evangelist; See Gill on Mat 9:18,

and they were astonished with a great astonishment; they were exceedingly amazed at such a signal instance of the power of our Lord, even both the parents of the child, and the disciples of Christ.

Gill: Mar 5:43 - And he charged them straitly that no man should know it // And commanded that something should be given her to eat And he charged them straitly that no man should know it,.... From them, immediately, and whilst he was upon the spot; for that the thing could be long...

And he charged them straitly that no man should know it,.... From them, immediately, and whilst he was upon the spot; for that the thing could be long concealed, it was not reasonable to suppose: this charge he gave, to show his dislike of ostentation and popular applause, and to avoid the envy of the Scribes and Pharisees, and prevent the people from making any attempts to proclaim him king; his time not being yet come to die, he having some other work to do; and a more full manifestation of him being reserved for another time, and to be done in another way.

And commanded that something should be given her to eat; which would be an evidence not only that she was really alive, but that she was restored to perfect health: she was both raised from the dead, and entirely freed from the distemper she laboured under before her death; death had cured her of that, as it does of all distempers: she did not rise with it, but was free from it; and was now like one that had been asleep for a while, and was hungry upon it; as children of such an age generally are upon rising from sleep.

buka semua
Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Mar 5:1 The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records t...

NET Notes: Mar 5:2 Grk “met him from the tombs a man with an unclean spirit.” When this is converted to normal English word order (“a man met him from ...

NET Notes: Mar 5:4 Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

NET Notes: Mar 5:7 Though it seems unusual for a demon to invoke God’s name (“I implore you by God”) in his demands of Jesus, the parallel in Matt 8:29...

NET Notes: Mar 5:8 This is a parenthetical explanation by the author.

NET Notes: Mar 5:9 The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple pos...

NET Notes: Mar 5:10 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

NET Notes: Mar 5:11 Grk “mountain,” but this might give the English reader the impression of a far higher summit.

NET Notes: Mar 5:12 Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

NET Notes: Mar 5:13 Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

NET Notes: Mar 5:14 Grk “And.” Here καί (kai) has been translated as “now” to indicate a transition to the response to the miraculo...

NET Notes: Mar 5:17 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

NET Notes: Mar 5:18 Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

NET Notes: Mar 5:19 Jesus instructs the man to declare what the Lord has done for him, in contrast to the usual instructions (e.g., 1:44; 5:43) to remain silent. Here in ...

NET Notes: Mar 5:20 Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to...

NET Notes: Mar 5:22 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

NET Notes: Mar 5:24 Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

NET Notes: Mar 5:25 This story of the woman who had been suffering from hemorrhages for twelve years is recounted in the middle of the story about Jairus’ daughter....

NET Notes: Mar 5:27 Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

NET Notes: Mar 5:28 In this pericope the author uses a term for being healed (Grk “saved”) that would have spiritual significance to his readers. It may be a ...

NET Notes: Mar 5:29 The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.

NET Notes: Mar 5:32 Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

NET Notes: Mar 5:34 Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediat...

NET Notes: Mar 5:35 See the note on synagogue rulers in 5:22.

NET Notes: Mar 5:37 Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between ...

NET Notes: Mar 5:38 This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

NET Notes: Mar 5:40 Grk “into where the child was.”

NET Notes: Mar 5:42 The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated...

NET Notes: Mar 5:43 That no one should know about this. See the note on the phrase who he was in 3:12.

Geneva Bible: Mar 5:1 And ( 1 ) they came over unto the other side of the sea, into the country of the ( a ) Gadarenes. ( 1 ) Many hold the virtue of Christ in admiration,...

Geneva Bible: Mar 5:2 And when he was come out of the ship, immediately there met him out of the tombs a man ( b ) with an unclean spirit, ( b ) Literally, "in an unclean ...

Geneva Bible: 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 ( c ) adjure thee by God, that thou torm...

Geneva Bible: Mar 5:10 And he ( d ) besought him much that he would not send them away out of the country. ( d ) The demon that was the spokesperson of the many.

Geneva Bible: Mar 5:11 Now there was there nigh unto the ( e ) mountains a great herd of swine feeding. ( e ) This whole country is for the most part very hilly, for the mo...

Geneva Bible: Mar 5:13 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 ...

Geneva Bible: Mar 5:22 And, ( g ) behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet, ( g ) The whole company...

Geneva Bible: Mar 5:25 ( 2 ) And a certain woman, which had an issue of blood twelve years, ( 2 ) Jesus being touched with true faith, although it is but weak, heals us by ...

Geneva Bible: Mar 5:36 ( 3 ) As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe. ( 3 ) By faith fathers ...

Geneva Bible: Mar 5:40 ( 4 ) 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 ( b ) that were wit...

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Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Mar 5:1-20 - A Libation To Jehovah The Lord Of Demons "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, im...

Maclaren: Mar 5:18-19 - A Libation To Jehovah A Refused Request He that had been possessed with the devil prayed Jesus that he might be with Him. 19. Howbeit Jesus suffered him not, but saith unt...

Maclaren: Mar 5:22-24 - A Libation To Jehovah Talitha Cumi 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...

Maclaren: Mar 5:25 - A Libation To Jehovah The Power Of Feeble Faith And a certain woman… 27. When she had heard of Jesus, came in the press behind, and touched His garment. 28. For she s...

Maclaren: Mar 5:28 - A Libation To Jehovah Touch Or Faith? If I may touch but His clothes, I shall be whole. Daughter, thy faith hath made thee whole.'--Mark 5:28, 34. I. The Erron...

Maclaren: Mar 5:32 - A Libation To Jehovah The Looks Of Jesus And He looked round about to see her that had done this thing.'--Mark 5:32. THIS Gospel of Mark is full of little touches that spe...